Introduction
To quote a tantra, “ if the histories are not explained, there will be the fault that those who hear the great, secret, authoritative teachings will not gain confidence in them.”
Also, H.H. Dudjom Rinpoche Jigdral Yeshe Dorje said: “old histories give new confidence.”
Among the re-incarnations of the great Lord of Secrets, Vajrapani, was the great adept Wonpo Asam, who was also known as Palyul Lhatrul Rinpoche. The great Khenpo Urgyen Tsering of Palyul Choek’hor Ling wrote a brief biography of him, based on the history of the Palyul Lineage of Throne-Holders (Palyul Denrab).
When his direct students could appreciate his history, there was the general benefit of this producing the seeds of faith in him. Particularly when students of the Vajrayana can recognise their Lama as a truly enlightened master of the path of secret mantra vajrayana, by developing that faith, they will be able to receive (his) blessings into their own minds, which is so necessary in order to fully develop all the qualities of renunciation and realization.
This brief biography with so many important points expresses the full meaning of his life in very few words, and in a way that is easy to understand. For this reason this publication has been made.
Khenpo Nyima Dondrup, 7th. March 2011.
Table of contents.
Biography of first Wonpo Asam, or H.E. Palyul Lhatrul Rinpoche page 2
Biography of the second H.E. Palyul Lhatrul Rinpoche page 3
Biography of the third H.E Palyul Lhatrul Rinpoche page 7
Biography of the fourth H.E Palyul Lhatrul Rinpoche page 8
A short account of the lives of the great adept Wonpo Asam, or
Palyul Lhatrul Rinpoche.
The First Wonpo Asam
The great adept Wonpo Asam, the manifestation of Shupu Palgyi Senge, was born as the nephew of Khedrup Karma Tashi, also known as Karma Choephel Zangpo, near the river Drichu, in the region of Dokham. At the time of his birth in the middle of the eighteenth century, many miraculous signs appeared.
From an early age, his previously attained excellent qualities began to re-appear and it became evident that he was a Bodhisattva. He was able to quickly and effortlessly master reading and writing and later, as he matured, he could receive experiences and understanding just by placing the dust from beneath the feet of Khedrup Karma Tashi on the top of his head; this happened with other masters also.
He perfectly studied all the teachings of the Buddha, both sutra and tantra, learning and analysing without bias, so that his understanding was complete. Then he left his home and wandered from place to place, reflecting with a one-pointed mind on the meaning of what he had learned. At this time, many signs of realization appeared for him.
Since Togden Karma Lhawang and Trulshik Karma Dondam had also left in order to practice the Yogic conduct of wandering desirelessly from place to place in one-pointed concentration, they did not take responsibility for running the monastery and upholding the teachings. Therefore, during this time, the great, learned and attained Wonpo Asam himself took care of these activities, keeping everything in excellent condition. He brought benefit to beings as a central pillar supports a roof, by means of his three activities of teaching, meditating and working for the benefit of Dharma and beings.
At the end of his life, he passed away to the Pure Land called Palri Pema Od.
The Life of Lhatrul Pema Garwang Tenzin, the Second Wonpo Asam
Lhatrul Pema Garwang Tenzin was an emanation of Vajrapani (the Lord of Secrets) who manifested all the power and wisdom of a Buddha.
Dodrupchen Jigmey Trinley Oser who had unobscured vision of the past, present and future of these degenerate times made the following prophecy:
“In the future, much disharmony will come into Darthang and other monasteries. Yet protectors will come in the form of Manjusri and Vajrapani.”
Also, in the terma of Gongdu Kagyama’s sealed teachings it is said, in the words of Guru Rinpoche: “Rigdzin Öd will be reborn near Kathog with the name Gar, he will have faith in me, Padmasambhava.”
And from Tragthung Dudjom Lingpa’s Terma: “At a place near here, there will be a manifestation of Vajrapani, a yogi with the name of Lha. He will have a black mole at the back of his neck. Give the Vaishravana cycle of teachings to him.”
He was born near the Wontoe Lhadrang in the male water-mouse year, 1852, in Lhadrang Palden Chogyal’s high clan and was named Lhatrul. Right from his childhood his excellent qualities were re-awakened and he naturally took great interest in Dharma and developed renunciation. He was recognized as Drup Pei Wangchuk Lama Kunsang Yeshe’s reincarnation by the Fourteenth Gyalwa Karmapa and the fourth Dzogchen Rinpoche. In accordance with this, Gyatrul Pema Dongag Tenzin recognized him with his unmistaken wisdom and enthroned him at his monastery in the female wood ox year, when he was only twelve years old. Dzogchen Migyur Namkhai Dorje also recognized him as one of the reincarnations of Je Karma Gyurmey.
Sangye Tashi and Janchup Drakpa taught him to read and write and he learned this perfectly. Then, with Gyatrul Pema Dongag Tenzin as his principal teacher, he took getsul vows and studied spelling, grammar, identification of terms, literary composition – the basis of all learning – and black and white astrology and became well versed in these fields. He thoroughly studied the following:
the preliminary practices of the Namchö,
the actual practices for this of trekchö and tögal,
the profound instruction of psychic heat, dream yoga, bardo, dark practice, instructions on the experience of the five fields of Buddha,
the extensive commentaries of Chagme Rinpoche
the direct instruction of Avalokitesvara,
the collected works of Tashi Gyatso,
the biographies of Mar Tsang Kagyu,
a detailed oral transmission of the Perfection of Wisdom,
all the detailed oral transmissions and empowerment of the Namchö,
all the oral transmission and empowerment of the Jatson cycle of Terma,
the Gongpa Zangthal,
the creation and completion practice according to the Peaceful and Wrathful Karling,
the oral transmissions and empowerments of Ratna Lingpa’s profound terma,
the oral transmission and empowerment of the Lama Gongdue,
the oral transmission of Longchenpa’s Seven Treasure’s,
the Longchen Nyingthik
the Golden Rosary of the Kagyu,
the Eight Herukas,
the Nyingma Kama and Terma
the instructions on the Bodhisattva vows, Vinaya and the higher and lower Abhidharma.
At this time he also received teachings from other learned and realized Lamas such as Wontrul Jigmey Rangdol, Sertal Lama Sonam Namgyal, the learned Dorje Rabten, Kongtrul Karma Ngawang Yonten Gyatso and the undisputed emanation Terchen Pema Ösel Dongag Lingpa. These teachings included the Nyingma tradition of Zur, the Duepa Do empowerment and three commentaries of the Guyhagarba. He learned ritual dance and how to play the musical instruments for use with the Nyingma Kama, how to perform those rituals and how to construct mandalas. He perfected all these skills, and was regarded as very learned in the systems of Tantra .
He made the “retreat of the three Kayas”, and because he practiced the ‘generation and accomplishment’ of the Yidam deity fully and completely, spiritual qualities of experience and realization arose in him like summer flowers. He led the peaceful and wrathful ritual dances for many years in Namgyal Jangchup Ling.
According to the command of the ruler of Derge he took responsibility for Namgyal Jangchup Ling for five years. In Lhari Ösel Gang he built a large new temple with one thousand statues of Lord Buddha, including one more than ten feet tall. He had many new wood blocks carved for the Guhyagarba commentaries and other texts. He inaugurated the ceremony for the tenth day of the Tibetan calendar at the temple at Rachap Samten Ling. In Li Tsang, Hor Nyi, and Gonjo he gave empowerment and instructions on P’howa to many disciples. He built a new residential building and he taught and gave profound instructions on the Dharma to countless students, including Ugyen Dongag Choekyi Nyima. Then he arranged that Dongag Choekyi Nyima should take over control of Namgyal Janchup Ling, so that he could leave and follow a renunciate’s way of life, wandering from place to place, practicing one-pointedly.
About two years later, Gyatrul Rinpoche asked him to build a temple in Darthang and to take care of the doctrine. He repeatedly asked to be released from this that he could put more effort in spiritual practice, but instead of consideration, the order became stricter. Then he dreamt that many yaks and drongs adorned with flags were inviting the eight manifestations of Guru Rinpoche. Thinking that he could be together with them, he went to Palyul.
Gyatrul Rinpoche said to him, “there is a prophecy that the doctrine will spread from the north to go further north, therefore you must go to Darthang.” Then Gyatrul Rinpoche made many offerings to him and enthroned him as the head of Darthang Monastery in the female iron-snake year, 1881. On the way towards Darthang, he visited upper and lower Sertal and was honoured with many offerings.
In the words of Zitrul Jamyang Sherab Choekyi Nangwa:-
“In the water-horse year, in the dark barbarian region of Domey, an omniscient Lama will build Darthang Dongag Shedrup Ling by the swirling turquoise lake and then the sublime Buddha-Dharma will spread.”
In the male water-horse year, 1882, a new temple was constructed with all the necessary contents. Later a retreat center for the generation and accomplishment practices, another retreat center to practice mahamudra and mahasandhi, a large prayer wheel of Avalokitesvara and a two storied golden pagoda were also built. This pagoda contained a golden statue two stories high of the Sambhogakaya form of Lord Buddha many statues of glorious Dipamkara the size of a human being, a large golden stupa and a copy of the Kangyur and Tengyur as well as many many wood-blocks for other texts including the Abhidharmakosha, The Five Teachings of Maitreya, Bodhicharya Avatara and murals of the deities of the Three Roots,
In the water-sheep year, Gyatrul Dongag Tenzin accepted an invitation to give the empowerment, oral transmission, and pith instruction of the Rinchen Terdzö. On the tenth day of the Tibetan month, for a gathering of about five hundred people, he gave the Thugdrup Sangwadupa Vase Consecration of Ratna Lingpa. He started the Black-hat pure vision ritual dance on the tenth day of the Tibetan month, which on being seen even by animals, causes them to acquire great merit and (later) become disciples of Guru Rinpoche,.
According to Gyatrul Rinpoche’s written instruction, he started a retreat center for completing the required number (of mantra repetition) for the stages of approach and accomplishment in sealed retreat for one year, and another for staying in the sealed retreat for three years for the Mahamudra and Mahasandi, which generates a good experience of the practice. He also started a monthly practice of ngondro, tsalung and dzogchen, according to the Palyul tradition. There were also the Great Winter Prayer, Amitabha’s pure land practice, and end of the year’s ritual for removing obstacles.
Many times he gave teachings on Mahamudra and Mahasandhi and gave many rare empowerments such as those of the Vajra Mala, the Karling Zhitro and Namchö. Since he gave so many teachings, thousands of the sangha gathered there to benefit from his great activities. Not only did he benefit many beings in that region, but also Darthang Dongag Shedrup Choekhor Dargye Ling has become a source of many scholars and adepts, who support and spread the Victorious One’s Doctrine.
In the male wood-monkey year,1884, as requested by Gedro Won Dongag, Samphel, the chief of Yotak Khangsar and Yotak Lhagyal, the chief of Khangen Yotak, the monastery of Taphung Gedro was moved to Wang Thuirizhol and renamed Didag Dechen Choeling. Here temples, a retreat center, a golden image of the great lord Maitreya with the height of a two storied building, and the necessary articles for the temple were newly made. Here he gave empowerments, oral transmissions, and instructions, thus turning the wheel of the Dharma greatly. He also re-established the monthly retreat of ngondro tsa lung and dzogchen and the retreat of the three Kayas. He inaugurated a celebration of the tenth day of the Tibetan month, a ritual dance arising from Pure Perception, the great winter practice and re-established those Dharma teachings in those areas where they had declined. Thus he turned the minds of the people of this region towards the sublime Dharma and the practice of the ten virtues.
In the region of Gyarong, he visited many districts, towns and villages, such as Chog Tse, T’hro Kyab, Zi Gag, Somang, and Rong Drak, and greatly turned the wheel of ripening and liberating Dharma. All those who made a connection with him developed one-pointed devotion, based upon which they entered the path of Liberation. He made many offerings to all the Palyul communities and those which had degenerated were re-established within the traditional Palyul code of conduct. The Buddha activities performed by him were beyond imagination.
In the water-dragon year, on learning that Gyatrul Dongak Tendzin had become ill, he traveled to Palyul, accompanied by Zitrul. He made vast offerings to and performed an extensive ceremony for his longevity, but just after this, Gyatrul Dongak Tendzin died. After his passing away, Lhatrul Rinpoche conducted a prayer of commemoration and left a large fund for the construction of a golden reliquary.
On the return journey, Zitrul passed away, so Lhatrul Rinpoche made the necessary ceremonies for him. Then, broken-hearted, he went to Jamgon Kongtrul and told him everything which had happened. Jamgon Rinpoche gave him many empowerments, instructions and personal advice and promising him that he would find the re-incarnation of Zitrul without delay, he sent him with farewell presents to Darthang. Due to the passing away of Zitrul, he had to once again take responsibility for Darthang from the age of forty-three, until reaching sixty years of age. He gave empowerments, oral transmissions, profound instructions, and constructed representations of the Buddha and he strongly upheld the monastic code of conduct.
When he reached sixty years of age, he appointed Baroe Kuchen Rinpoche to take charge of the monastery. He made great offerings together with more than a thousand Lamas for all those who had made a connection with him and performed the ceremony of purification of the six realms, according to the Karling Zhitro. As he made offerings, he distributed donations and left a large endowment for the future of the monastery.
Then, having renounced all his material wealth, he went to Tagmo’i Yang Dzong, and practiced meditation there for many years.
In his seventieth year the soldiers of the Machi Tsang looted the Golok region, burning down the main temple in Darthang. When they were destroying Darthang they captured him and brought him to Ragya monastery where he was accused without any reason and imprisoned for many months and chained and whipped.
At about seventy-three years of age, he once again revisited Namgyal Jangchup Ling. He built a grand new retreat center combining the previous two, and provided a large quantity of grain for the support of the retreatants there.
Beginning in the female wood-ox year he stayed in that retreat centre for about three years and recited one hundred million six-syllable mantras according to the system of Thugje Chenpo Yang Nying Duepa of Guru Choewang. Then he left and settled at the hermitage of Ritroe T’harwa Tse, near Darthang.
At that time he was invited to Gyalrong by five different kings, but he said, “I am too old to come there.” Then giving them a date, he said, “On that day, all the people of the five regions should turn in my direction with folded hands and pray with pure devotion, then I will give the empowerment from here. It will make no difference whether I leave from this place or not.” Then those who were there to invite him returned, and announced his words to the five regions. When the appointed time arrived, the empowerment of Avalokitesvara was given. On this day, all around the five regions of Gyarong, his words and the sound of his damaru were clearly and distinctly heard and great devotion and faith were born in the hearts of the people there.
This great holy and learned master had studied well and attained high realizations. He maintained a pure moral discipline and performed many miraculous activities. For example, he has left foot-prints in rocks, which can be seen even today. Once when he visited Dege he amazed all his disciples and monks alike by riding across a bridge consisting of a single narrow beam. Again, when he couldn’t find stones for a hearth, he drove large pieces of wood into the ground to serve as hearth-stones. When the fire was lit, the wooden hearth was not at all affected by it. On another occasion he extracted water from a boulder.
Since this excellent master’s entire life was spent uninterruptedly turning the wheel of Dharma uninterrupted, he had many excellent learned and accomplished disciples. To name just a few of these, there were: Khepa Dongag Choekyi Nyima, Zitrul Jamyang Sherab Choekyi Nangwa, His Eminence Chogtrul Rinpoche Thupten Jigmey Choekyi Dawa, Baroe Kuchen Rinpoche, Pema Samdup Dorje, Khepa Ompai Ngagsang, Gyedroe Önpo Do, Satrul Ösel Nyingpo, Dungne Khenpo Jigmey Kunchok. Because of this, he was like a second Buddha, one who took responsibility for the well-being of sentient beings and the doctrine.
Until the age of eighty-four years he had been taking care of all the people of this world. Then, in the twelfth month of the female wood-pig year, 1935, one day he called Choktrul Rinpoche, Barog Kuchen, and his manager Asam to him.
He gave them much important advice and then said, “Now this illusory body of mine has become frail and is weary. Since you can remain here to look after the Dharma, it is good for this old man to die. I have no fear of death, but to tolerate the suffering of old age is difficult. In the future my re-incarnation will be re-born in this area. That reincarnation will be a benefit to the monastic community as well as the Doctrine, but it is good not to give him my name.”
All his disciples persistently offered ceremonies of longevity, requesting him not to depart, but he did not listen. For several days he gave the empowerment of Avalokitesvara and many oral instructions and advice. Then, soon afterwards, on the thirteenth day of the month, sitting in the seven-fold posture, he passed away into to the realm of great bliss with many miraculous signs. When the fire was lit for the cremation, the whole sky was filled with rainbows and his body transformed into a heap of relics. At this time many miraculous signs occurred. People with good karma even saw the form of Avalokitesvara.
The Life Of Lhundup Gyatso, the Third Wonpo Asam
The second re-incarnation of Wonpo Asam Rinpoche, the third in his lineage, was the great tulku Lhundup Gyato. He was born in the female earth-rabbit year, i.e.1939, with many miraculous signs, in the area of Dokham Golok. His father was the previous Lhatrul Rinpoche’s manager, named Asam, and his mother was Lhatrul Rinpoche’s grand-daughter Kun Choezung Thabshe Rolwa. He received the name Lhundup Gyatso, together with a stainless ceremonial scarf (kadak) from Chogtrul Rinpoche. From the time of his childhood, the karmic traces of his his previous excellent qualities naturally appeared.
At the age of three, he was recognized as the re-incarnation of Lhatrul Rinpoche. Then he travelled with Dorje Chang Palyul Chogtrul Rinpoche and his parents through Dege and on to Lhasa. There, they made offerings and visited many sacred sites and shrines, including the three statues of Shakamuni in Lhasa and the three great monastic colleges there, Taglung Radrang, Samye, Yarlung, Dorje Drag Mindrol Ling and so on. Once, when Chogtrul Rinpoche had dismounted from his horse and was taking a short rest by the river Yarlung Tsangpo, the wind blew the saddle blanket off the saddle into the river and this was thought to be an inauspicious sign and caused him some apprehension. When this happened, Lhatrul Rinpoche Lhundup Gyatso was only four years old, yet he stood up just like a adult might do and said to His Eminence, “I offer my own blanket to you for your long life. After that he firmly believed that the obstacles in the life of His Eminence had been cleared away by him. His offering his saddle blanket in this way is thought to be an inauspicious omen which shortened his life.
After that, he returned to Palyul Namgyal Jangchup Ling, where he stayed under the guardianship of His Eminence Chogtrul Rinpoche. There, he received the empowerment of the Rinchen Terdzö, that for the Namchö and Ratna Lingpa’s profound termas, the peaceful and wrathful deities of the Karling cycle in extensive and condensed form, the secret teachings of the Rinchen Terdzö, the empowerment of the Medicine Buddha’s oral tradition, instructions on the preliminary practice of the Namchö, oral transmissions and many other instructions from Drupwang Rinpoche. From Khenpo Lodroe of Palyul he receives all the oral transmission of the Rinchen Terdzö. From H.H. Kuchen Rinpoche Karma Thekchog Nyenpo and other Khenpos he received empowerment and oral instruction on many other dharma practices.
On reaching six years of age, in the male wood monkey year, 1945, he returned to his main seat in Dharthang. Pashag Khenpo Pema was chosen to teach him reading, writing, and how to perform the rituals. Just by seeing them demonstrated, he could learn them. On reaching eight years of age, he was enthroned on a golden throne, together with Barod Yangtrul at Yakicho Thrithang with a grand ceremony.
When he was nine years old, in the female fire pig year, i.e. 1947, Chogtrul Rinpoche ordered him to give public empowerments. He agreed to do this on the auspicious tenth lunar day, but while preparations were going on for the empowerment, he became ill. On the fifth day of the third month of the Tibetan calendar, (within March or April of that year), he passed away.
A short biography of the life and activity of the fourth Lhatrul Rinpoche, Pema Garwang Tenzin.
This will describe all his qualities of complete renunciation and accomplishment; how, through the rays of his wisdom, ability and care for sentient beings, he dispels all the heat of suffering that afflicts them.
I bow down to the peerless twice born Lama.
Having presenting these words of offering, from among the fourth Lhatrul Rinpoche’s ocean-like outer activities, I will try to explain as much of them as is equal to a dew drop appearing on the tip of a hair.
First, A brief account of Palyul Lhatrul Rinpoche’s previous lives.
In reality, many countless kalpas previously, he fully realized the essence of his mind and attained complete Buddhahood as Vajrapani, the unified essence of the mind of all the Buddhas, in the great place of Changlochen. But then, for the sake of his disciples, he appeared as Shubu Palgyi Senge, one of the heart-sons of the Second Buddha, Padmasambhava, who were the king and the twenty-five disciples. At this time, he reversed the direction of flow of a river just by pointing his finger at it.
His emanation as the first Wonpo Asam Tulku was born as the son of Khedrup Karma Tashi’s nephew. The second was Lhatrul Pema Garwang Tenzin, the third, Lhundrup Gyamtso and now the fourth is also named Lhatrul Pema Garwang Tenzin. But he also had displayed many other births previously, for no other purpose than to benefit beings and serve the Dharma.
Second, how he was predicted.
The great Lhatrul Pema Garwang Tenzin Rinpoche was prophesied in Rigdzin Dudul Dorje’s terma (hidden teachings) with these words: “Shubu Palgyi Senge’s rebirth will appear in Kathok with the name ‘Powerful.’ He will be a tenth level Bodhisattva and Naljorpa, Emaho – how marvellous.”
According to Ratna Lingpa’s terma: “Vajrapani’s emanation will appear in Kham with the ability to tame sentient beings. He will have the name, ‘Powerful.’”
Also, according to Rigzin Jatson Nyingpo’s terma: “One wearing saffron robes, with the name Gar, will appear. At that time various difficulties will appear. If he practices these profound teachings, these obstacles will be pacified, he will achieve attainment, then his life-span will be complete.”
These and other prophesies were clearly made in the unfailing Vajra-speech of the termas.
Third, his birth and recognition.
His father, who was born in Dokham, the eastern of the three states of Tibet, was the minister of the King of Dege. He was a fearless, courageous and heroic man of unequalled qualities, whose name was Barchung Pon Thutop Gonpo. His mother, who always knows what is correct conduct and is as careful in this as we are in protecting our eyes, is the stainless daughter of Shenyen Pon of Rabchag; the noble and virtuous dakini Dorje Lhamo Tongsel. He was born to these parents in 1968, in the month of the second Victorious Lake Born (Buddha)’s birth in the south-west region of the lake of milk (Oddiyana), in Darjeeling, W. Bengal, India. This was on the 15th. day of the eighth (monkey) month; when this occurred, miraculous signs such as tent-like rainbows appeared in the sky. At that time Drug Thugsay Rinpoche said, with great sincerity, “You should be careful to protect this child from any harm and keep him in good, pure surroundings. In the future, he will become a benefactor for the Dharma and for sentient beings. I will act as a guardian to him.”
After only a few months, all his hair had grown and was standing up on his head, so that this looked like Dorje Drollo. Some of his disciples who had a good karmic connection with him actually saw a blazing mass of fire around him.
Nyoshul Khen Rinpoche said many times, “This child is Dorje Drollo.” Khenpo Rabgye from Bir said that he dreamt that the middle son of the Barchung chief was a high throne-holder (tulku) of Palyul monastery. The Lord of Refuge and Regent of Padmasambhava, Dudjom Rinpoche Jigdral Yeshe Dorje, saw him clearly as the re-incarnation of Lhatrul Rinpoche the third, Lhundrup Gyatso and recognised him as such, giving him the name Pema Tenzin Namgyal.
Later, he took the three refuges and Genyen vows, receiving the refuge name Pema Garwang Tenzin. Many great Lamas of all lineages have recognized him as a high re-incarnation
Fourth, his enthronement.
This happened in 1975, when he was eight years of age, at Ogmin Ugyen Mindrol Ling Monastery at Nyedon Gatsel Ling near Dheradun. H.H. Drupwang Pema Norbu Rinpoche enthroned him in front of H. E. Dzongnang Rinpoche, H. E. Kho Khim Rinpoche and H. E. Rigo Tulku Rinpoche, many Khenpos, Tulkus and countless monks and lay people. He was seated on a golden throne in a very extensive and thorough ceremony.
Fifth, his education.
From Dagpo Trulku, Golok Trulku, Gen Gyurchoe, Gonjo Lama Wangdag, and others, he learned reading, writing and grammar. He was able to learn the ritual practice texts without any difficulty. Later, he stayed at Ngedon Gatsal Ling and the college of Thegchog Namdrol Shedrup Dargyae Ling for many years with the three Khenchens and khenpo Tseten, Khenpo Jigme Kelsang, Khenpo Nyima Dondrup. Here, he always sought to serve his Lamas with his body, speech and mind. Receiving extensive teachings from them over a long time, he perfected his study of the meaning of both sutra and mantra.
Sixth, how he received empowerment, oral transmission and key instructions, came to understand them and practiced them.
He received a long life empowerment and that of Hayagriva, from His Holiness the Dalai Lama. From the great lineage master H. H. Drupwang Pema Norbu Rinpoche he received the (instructions for) the preliminary practice of 500,000 accumulations, the Rinchen Terdzö, the Nyingthig Yabzhi, the Nyingthig Tsapö, the collected teachings of Mipham Rinpoche and the sky treasures of Ratna Lingpa. He received all these empowerments and transmissions of sutra and secret mantra like a vase being filled up to the brim and became a heart son of Penor Rinpoche.
From the Lord of refuge, Dilgo Khyentse Rinpoche he received the empowerments for the Rinchen Terdzö, the Nyingthig Yabzhi, the Nyingthig Tsaphö, the Nyingma Kabum, or oral lineage teachings of the Nyingmapa, the Treasury of Oral Instruction (of Jamgon Kongtrul) and the collected teachings of Mipham Rinpoche. From H. H. Dodrubchen Rinpoche he received the reading transmission for the Rinchen Terdzö. From Kyabje Taklung Tsetrul Rinpoche he received the empowerment of the Rinchen Terdzö. From Paltrul Thubten Palzang he received the full empowerment and oral transmission of the Namchö of Minjur Dorje. From Domang Yangthang Rinpoche he received all the empowerments and oral transmissions of the Terma Teachings of Domang. From Khokhim Rinpoche he received the empowerment for the rituals of Mindrol Ling.From Tulku Rigdzin Pema he received oral transmissions for the six volumes of the Jatson cycle, the collected teachings of Mipham Rinpoche and other teachings.
From countless other great masters he received many other essential Dharma instructions. Then, following the Palyul system of three-fold retreat, he practiced until he received signs of accomplishment.
Seventh, how he has started to practice Buddha-activity.
Rinpoche has established many new Dharma centres all over the world for the benefit of all sentient beings. So far he has created centres in Tibet, India, Nepal, Canada, America, Singapore, Taiwan, Sikkim and China.
By his visiting these centres and teaching in them, he has made it possible for more than ten thousand students to receive the ripening and liberating instructions of Dharma, thus bringing them happiness in this life and putting them on the path to Liberation for the future.
He has constructed a new Palyul retreat center named Osel Ling near Parping, or Yangleshö, in Nepal. He assisted the local Tamang community to renovate the murals in their Guru Lakhang near the great Jarung Khashor stupa of Boudhanath by donating about two and a half million Nepalese rupees for this purpose.
In 2004 he constructed a new monastery in Sikkim, which was named Palyul Dechen Gawai Ling by H.H. Kyabje Drupwang Rinpoche. At this monastery he performs Ratna Lingpa’s Dorje Phurba practice and gives empowerments and teachings on the preliminary practices of the Dharma, every year. He also built a new school named Sherab Osel Raldri Ling for an impoverished village nearby and provided support for about a hundred pupils. He is helping Pakhyung monastery too in Sikkim. Near Dorjeling in Mirik he is building new Monastery too.
At Namdroling monastery near Mysore, where he lives, he requested Kyabje Drubwang Rinpoche to give the Rinchen Terdzö transmission and also that of the Nyingthik Yabzhi and sponsored the needs of all those who took part.
He commissioned a thousand statues of the Buddha, of Guru Rinpoche, of Avalokitesvara and of other deities, to be cast in Indian bronze and sent to the main (mother) Palyul Monastery in Tibet, to be distributed to all the branch monasteries and he also made substantial offerings to all the monastic communities there.
He offered more than a hundred thousand Chinese Yuan to Rabchag monastery and he still takes care of this gompa now.
He is taking care Palyul Mother Monastery in Tibet too because, H.H. Tulku Thubzang Rinpoche asked him to work Palyul Mother Monastery in Tibet with H.H. Karma Kuchen Rinpoche.
Without any concern for the difficulties involved, Rigo Tulku Rinpoche tirelessly undertook, and completed a very substantial project at Palyul Choekhor Ling, Bir, where he constructed a shedra (scriptural college), school, retreat centre and accommodation for the monks. Also at Tso Pema he built a retreat centre and a replica of Zangdogpalri. In Bir, about three hundred monks teach the Buddha-Dharma, study the Buddha-Dharma and work for the benefit of beings, thus causing the Nyingma teachings to develop.
Previously, H.E. Dzongnang Rinpoche and H.E. Rigo Tulku Rinpoche invited Lhatrul Rinpoche to stay at Palyul Choekhor Ling, so from the year 2009 onwards he has also lived there, and taking care of Palyul Choekhor Ling Monastery.
Wishing Prayer
May this powerful protector of the Dharma and of sentient beings stay deathlessly and stably on his Vajra throne, and through the brilliance of his major and minor marks revealing his extraordinary qualities, make meaningful connections with beings. May his activities never decline, but endure, spread and increase.
Furthermore, as long as this world remains, may the general teaching of the Victor and particularly that of the precious, great secret, early translation doctrine remain.
May the powerful and impartial protector of the Dharma and of sentient beings remain, watching over the seven-fold vajra teachings.
Finally, we profoundly and sincerely wish that all his wishes be fully accomplished without obstruction.
To recapitulate this:
May the form of the unchanging manifestation of Padmasambhava who is the protector of beings and the upholder of the teachings stably remain. For the benefit of the many different types of being and to increase the Dharma, may he live long and may his activities flourish!
According to the request of Rinpoche’s manager, Lama Pema Tashi this short biography was written by Khenpo Degewa Ugyen Tsering, basing it on the history of Palyul, on the tenth day of the eighth month in the female earth ox year, in the Shedra of Palyul Choekhor Ling. May this be a cause that the glorious Lordmay live long and that his Buddha activities spread in all directions.
May this be virtuous!