If one thinks of the lamas who were influential in bringing Dharma to the West in the 1970s, one of the first names to come to mind is that of Lama Thubten Yeshe.

Lama Yeshe (left) with his disciples Lama Zopa Rinpoche (right) and Zina Rachevsky (center). Lama Yeshe was instrumental in bringing Dharma to the West

Lama Yeshe, together with his heart son Lama Thubten Zopa and American disciple Zina Rachevsky, founded Kopan Monastery in Nepal, which has since become the nucleus of hundreds of centers worldwide under the banner ‘Foundation for the Preservation of the Mahayana Tradition‘ (FPMT).

This monumental feat of propagating the Buddha’s doctrine to many was accomplished by a pure and “simple” monk who held his vows strong, displayed tremendous devotion to his gurus, and practised Dorje Shugden till the very end of his life.

Biography

The town of Tölung Dechen, Tibet, welcomed this special boy in 1935. At a young age, Lama Thubten Yeshe was recognized by a Kagyu lama renowned for his psychic powers, Nenung Pawo Rinpoche, as the reincarnation of the Abbess of Chi-me Lung Gompa, where nuns lived in accordance with the pure Gelug tradition.

Lama Yeshe is remembered for his extraordinary abilities to elucidate the Buddha’s teachings

As a young boy, he would often spend time in the nunnery’s shrine room, attending ceremonies and religious functions there. He always harbored a strong, deep desire to lead a religious life, and would often beg to join a monastery whenever a member of the sangha came by to visit his family.

At the tender age of six, Lama Yeshe joined Sera Jey Monastic College in Lhasa. He received his novice monk vows at the age of eight from Venerable Purchog Jampa Rinpoche and 20 years later, was ordained as a gelong (fully ordained monk) by H.H. Kyabje Ling Rinpoche.

While at Sera Monastery, Lama Yeshe received the highest tantric initiations, teachings and discourses from esteemed Dorje Shugden lamas such as H.H. Kyabje Ling Rinpoche, H.H. Kyabje Trijang Rinpoche, H.H. Kyabje Zong Rinpoche, and Geshe Rabten Rinpoche.

A loving photo of Geshe Rabten and Lama Yeshe

These included teachings on the Lam-Rim from Kyabje Trijang Dorje Chang who was the junior tutor to His Holiness the 14^th Dalai Lama, instructions on Prajnaparamita, Madhyamika, the Six Yogas of Naropa and Shantideva’s Guide to the Bodhisattva’s Way of Life amongst others, and the higher tantric initiations of Heruka, Vajrabhairava and Guhyasamaja.

Other great teachers who were influential in Lama Yeshe’s spiritual development during these years were Geshe Ngawang Gedun, Geshe Thubten Wangchuk Rinpoche, and Geshe Lhundrub Sopa Rinpoche.

Lama Yeshe remained in Sera for 19 years, until the age of 25. In 1959, his time in the monastery came to an end when he was forced into exile in India. He continued his studies in the Tibetan settlement camp of Buxar in India, and his erudite and profound learning equipped him with a fully awakened and purified mind. He would later go on to bring great benefits to sentient beings through his propagation of the doctrine. It was also here in Buxar that Lama Yeshe would become the guru of Thubten Zopa Rinpoche.

Geshe Rabten Rinpoche teaching at Lama Yeshe’s Tushita Retreat Centre in 1975. Translating was Gonsar Rinpoche

Lama Yeshe and Lama Zopa Rinpoche

Lama Yeshe had a very special guru-disciple relationship with Geshe Rabten Rinpoche, whom he had studied under while in Tibet as well as in Buxar. Renowned for his powers of logic and single minded concentration, Geshe Rabten Rinpoche played a huge role in Lama Yeshe’s spiritual development and education.

Lama Thubten Yeshe with heart disciple, Lama Zopa Rinpoche

Similarly, Lama Thubten Zopa Rinpoche was a disciple of Geshe Rabten Rinpoche, and was entrusted to the care of Lama Yeshe when he was a young boy. As Lama Zopa received extensive instructions and teachings from Lama Yeshe, his disciples wished for this relationship to be formalized. They consulted H.H. Kyabje Trijang Rinpoche on this matter and it was done soon after. Lama Zopa would remain loyally by Lama Yeshe’s side until the end of his teacher’s life.

During their time together, Lama Yeshe and Lama Zopa propagated the lineage far and wide, first with the founding of Kopan Monastery in Kathmandu, Nepal in 1969. Kopan Monastery attracted many students from the West, and provided a place for them to practice the Dharma, meditate and eventually take on ordination vows. Over the years, Lama Yeshe’s organization eventually grew into a worldwide network of Buddhist centers under the banner of the FPMT.

Lama Yeshe often attributed his success to the blessings of his teachers and his Dharma Protector Dorje Shugden, and was known to have strongly relied on Dorje Shugden for FPMT’s growth. For instance, according to Lama Zopa, Lama Yeshe would always begin each course at Kopan Monastery with a Dorje Shugden kangsol.

Lama Yeshe relied and practiced Dorje Shugden till the very end of his life. In this photo, he is seen engaging in a puja with Lama Zopa Rinpoche, with a Dorje Shugden thangka in the background

Passing and Reincarnation

Lama Yeshe gave his all to propagating the lineage and imparting knowledge to his students right up until his passing in 1984 at the age of 49. He is especially remembered for his remarkable achievements in single-handedly surpassing geographical boundaries and greatly contributing to the flourishing of Dharma in the West for more than a decade.

Not long after his passing, Ösel Hita Torres was born in Spain in 1985 to students of Lama Yeshe and was later recognized as his unmistaken incarnation by His Holiness the Dalai Lama in 1986. He was enthroned in March 1987 at Tushita Retreat Center in Dharamsala, India.

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master Lama Yeshe, requesting his incarnation Lama Osel to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

More about Lama Yeshe

• Lama Yeshe’s Cremation
• The Broken Samayas of FPMT
• Where is Lama Yeshe?
• FPMT Lineage Masters are Dorje Shugden Believers
• FPMT, Dalai Lama and Dorje Shugden
• A True Inspiration: Claudio Cipullo
• Fabrizio Pallotti
• Politically Correct at the Expense of the Lineage
• Lama Yeshe and Geshe Rabten
• The Questionable Policies of the FPMT
• Lama Zopa admitted to being recognized by Dorje Shugden
• Recognized by Dorje Shugden, but Speaks Against Dorje Shugden
• Kopan Monks Asking for Dorje Shugden Puja for Lama Zopa
• Dakini Healed Lama Zopa?
• Who made Lama Zopa a Rinpoche?

H.E. Gonsar Tulku Rinpoche

In the great assembly of Gelugpa Masters, His Eminence Gonsar Rinpoche stands out, not only as an erudite scholar in his own right, but also for his crucial role in the protection, tutoring and nurturing of two of the most important masters of the modern era who represent the pure lineage of Je Tsongkapa, His Holiness Kyabje Trijang Choktrul Rinpoche and His Eminence Tenzin Rabgya Rinpoche.

Biography

His Eminence the Fifth Gonsar Rinpoche was born in Shigatse, Tibet in 1949 to an aristocratic family known to be descendants of the ancient Tibetan kings. Rinpoche’s father held the honorable position of Governor of the Tsang province in Western Tibet. When Rinpoche was three years old, he was recognized as the present incarnation in the exalted line of Gonsar Tulkus, and in fact confirmed by His Holiness the 14th Dalai Lama himself.

The first Gonsar Rinpoche lived during the time of the 7th Dalai Lama and was famous for his particularly wise and comprehensive teachings of the complete path to enlightenment. The story of the first Gonsar Rinpoche is a famous one. It is said that during the time of the 7th Dalai Lama, a poor young man from Amdo sought to be accepted into the house of one of his countrymen in Sera monastery near Lhasa. However, due to his poor and shabby appearance, he was refused. Turning away from the house, he met an old woman in the grounds of the monastery who suggested to the young man that he might fare better if he tried another house named Chadrel. The old lady assured him that he would be accepted there.

The young man did as he was told, and after joining the monastery he showed great enthusiasm in his studies and very quickly displayed the extraordinary qualities of a great master. It is said that the old woman who had led the first Gonsar Rinpoche to his monastic college was an emanation of Palden Lhamo.

The young man spent a lot of time meditating in a cave in the mountains near Lhasa, the very site on which the Gonsar retreat monastery would eventually be built. When the people of Lhasa observed the new monastery, they began to refer to Rinpoche as ‘Gonsar’ which in Tibetan means ‘the lama of the new monastery‘.

In time, the first Gonsar Rinpoche became well-known as the great Master Ngawang Thöndrup and extensively served the teachings of the Buddha as the Abbot of Sera Je monastery and as one of the tutors of His Holiness the 8th Dalai Lama. This name has remained with the lineage of the Gonsar Rinpoches until today.

The line of Gonsar Rinpoches has produced many legendary figures. One of Gonsar Rinpoche’s past emanations was Yeshe Yang, a lay disciple of Padmasambhava, counted among his twenty-five main disciples. He is credited as having transcribed many of Padmasambhava’s treasures, and concealing many of them himself, thus earning his name Ba (sba, conceal) Yeshe Yang. He is said to have received the knowledge of the secret script directly from the dakinis, having traveled to their realm in a state of meditation. Yeshe Yang lived for a number of years at forested mountainsides with Sogpo Lhapel (sog po lha dpal), and is believed to have flown into the sky and disappeared.

The fourth Gonsar Rinpoche, the previous incarnation to the present one, also studied in Sera Monastery. After completing his Geshe studies and examinations in his early twenties, he travelled to Mongolia and became one of the greatest lamas amongst the later Buddhist masters of Mongolia. Teaching there for more than thirty years and frequently showing supernatural powers, he was greatly cherished by the population and almost all contemporary masters of Mongolia became his disciples. He returned to Tibet at the outbreak of the Bolshevik revolution and continued his vast activities there. The family of His Holiness the 14th Dalai Lama were amongst his distinguished disciples.

At the age of six, the present (5th) Gonsar Rinpoche commenced his traditional education in Sera Monastery under the guidance of the Venerable Geshe Rabten Rinpoche. Gonsar Rinpoche received many teachings and transmissions from a number of erudite and highly attained masters including H.H. the 14th Dalai Lama and Kyabje Trijang Rinpoche who was one of Rinpoche’s root gurus.

In 1959, Gonsar Rinpoche followed his teacher and many other Tibetans into exile in India, where he continued his education under the care of Geshe Rabten. In addition to completing his traditional studies, Rinpoche also learned English and Hindi, despite the hardships they had to endure for many years while living first at a refugee camp in Buxa, and later in Dharamsala.

In 1969, Gonsar Rinpoche began translating Geshe Rabten’s teachings into English. Due to many requests on the part of Geshe Rabten’s Western students, in 1974 Geshe Rabten and Gonsar Rinpoche went to Switzerland, where they founded The Center for Higher Tibetan Studies, Rabten Choeling.

When Geshe Rabten entered clear light in 1986, Gonsar Rinpoche assumed the responsibility of managing and guiding the students of Rabten Choeling as well as those of affiliated centers in Austria (Tashi Rabten), Germany and Italy, after having spent thirty three years as Geshe Rabten’s heart disciple. (It would also be Gonsar Rinpoche who would discover the reincarnation of his beloved guru three years later)

Around the same time, Rinpoche was appointed the Abbot of Zongkar Choede, a monastery in South India. Gonsar Rinpoche is also a co-founder of Dagom Gaden Tensung Ling Monastery in Indiana, USA which Rinpoche inaugurated on July 5th, 1998. At present, Gonsar Rinpoche is director of the center ‘Rabten Choeling’ in Mont-Pèlerin, as well as the centers in Austria and Germany.

Lama Yeshe, Gonsar Tulku Rinpoche, Lama Zopa and Geshe Rabten in Switzerland, 1975

All incarnations in the line of the Gonsar Tulkus are significant yogis of the Hayagriva Tantra and are well-known for their clear, precise and logical teachings. The first Gonsar Rinpoche was famous for his particularly vast and profound teachings on the complete path of mental development to full enlightenment. The present Gonsar Rinpoche is renowned as one of the very few contemporary masters capable of transmitting every aspect of the Buddha’s teachings as a clear and moving experience in Hindi, French, English, German and Tibetan to both Eastern and Western audiences.

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the most erudite master, His Eminence Gonsar Rinpoche, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.
 

More about H.E. Gonsar Tulku Rinpoche

• Rabten Choeling Switzerland
• Kyabje Gonsar Rinpoche and Ven. Rabgyä Rinpoche in Lumbini
• How Five Powerful Lamas Are Changing the World

The role of great Dharma masters to protect and uphold the pure Dharma has been particularly significant through the turmoil of the past decades, where we witnessed the exile of Tibetan communities from their homeland as well as the internal disharmony surrounding Dorje Shugden’s practice. Kyabje Yongyal Rinpoche is one such great master who has dedicated his entire existence to turning the Wheel of Dharma consistently and sincerely.

Biography

Venerable Kyabje Yongyal Rinpoche was born in Eastern Tibet in 1948. H.H. Kyabje Trijang Dorje Chang recognized the young boy as the 4th reincarnation of his lineage, leading to his enthronement at the age of 6 in Sera Monastic University.

Yongyal Rinpoche studied and mastered the five major topics of Buddhist philosophy for more than 20 years and subsequently was awarded the highly respected Geshe Lharampa degree, the equivalent of a doctorate degree of the highest honor, when he was 32 years old.

Yongyal Rinpoche then completed his tantric studies at the prestigious Gyüme Tantric University, and received key oral transmissions and initiations from some of the most illustrious lamas including Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Kyabje Zong Rinpoche and H.H. the 14th Dalai Lama.

Staying true to Lama Tsongkapa’s unsurpassed lineage, Kyabje Yongyal Rinpoche is thus a living treasure vase of Dharma wisdom and the primary holder of the precious Ganden Oral Tradition. All things manifest for a reason and as history unfolds, we have witnessed how Kyabje Yongyal Rinpoche played a vital role in protecting, upholding and spreading Buddha’s teachings over the past few tumultous decades, as chaos hit Tibetan Buddhist communities around the world with the events of 1959 and the implementation of the Dorje Shugden ban.

As Tibetan Buddhism struggled to regroup and rebuild after the fall of Tibet, Yongyal Rinpoche was a beacon of hope and strength in the monastic community, tirelessly teaching at Sera Monastery in India for 14 years. After accepting many requests from his home monastery, Yongyal Rinpoche went to Eastern Tibet in 1993 where he taught and gave initiations to countless spiritual aspirants for two years. Rinpoche has also given teachings tours in other parts of the world, including Australia, Hong Kong, Taiwan, Singapore and America.

Thus it came as no surprise that Kyabje Yongyal Rinpoche was elected as the first Abbot of Serpom Monastery in 2008, when the monks of Pomra Khangtsen separated from Sera Mey Monastery so that they could continue with their practice of Dorje Shugden in safety and peace, keeping pure samaya with their Gurus.

Under Yongyal Rinpoche’s leadership, Serpom Monastery has grown in leaps and bounds since its difficult beginnings, and have since established many key initiatives that contribute towards the preservation of Tibetan Buddhism. Amongst these are the Serpom Buddhist Education Development Department established in 2008, which is responsible for monastic education and examinations. The Serpom Health Point was also set up in the same year to provide free medical care for the monks who are often denied such services from the surrounding community. The Serpom Thoesam Norling School was established in 2009 to equip young monks with modern education such as Tibetan culture, Literature, English, Mathematics and Science, amongst others.

Over the years, Yongyal Rinpoche has quietly and steadily contributed towards the works and lives of many other great masters, for instance:

• In 2004, Yongyal Rinpoche officiated at the cremation ceremony of Sermey Khensur Lobsang Tharchin Rinpoche. It was also Yongyal Rinpoche who inspected the Dung Srek Kang (burning house) and witnessed the sindura powder that formed.
• In 2008, Yongyal Rinpoche along with Kyabje Trijang Choktrul Rinpoche officiated the hair-cutting and final enthronement ceremony of the young incarnation of Domo Geshe Rinpoche
• In 2011, Yongyal Rinpoche was to give novice monk vows to the current incarnation of Zemey Rinpoche in Chengdu, China but respectfully requested Gaden Trisur Lungrik Namgyal who was present to give the vows instead.
• In 2012, Yongyal Rinpoche conferred novice monk vows on the current incarnation of Domo Geshe Rinpoche in Shar Gaden Monastery, India.
• At the request of Kyabje Trijang Choktrul Rinpoche, Yongyal Rinpoche ordained the former Resident Director Rae Barkley (Ani Tsering Lhamo) of Trijang Buddhist Institute.

In 2010, Yongyal Rinpoche founded the Lamrim International Dharma Center in California. Rinpoche is currently based in the USA and is listed as a teacher for many established American Buddhist centers including Dagom Gaden Tensung Ling Buddhist Monastery in Indiana and Gadenpa Buddhist Center in New York. Yongyal Rinpoche is also the guru of many up-and-coming lamas such as Venerable Achok Rinpoche, who recently gave a series of teachings and oral transmission of Lama Tsongkapa and his two disciples at Serpom Monastery in conjunction with the month of Saga Dawa. Imparting the Dharma to future generations of Dharma teachers is the most fundamental and effective method to ensure that the Dharma remains whole and unbroken and Yongyal Rinpoche is doing exactly that.

Yongyal Rinpoche continues to uphold his practice of the precious Protector, Dorje Shugden despite the difficulties and dangers during the present time.

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master, His Eminence Yongyal Rinpoche, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

More about Kyabje Yongyal Rinpoche

• His Eminence Kyabje Yongyal Rinpoche of Sera Mey Monastery
• Kyabje Yongyal Rinpoche’s First Visit to Shar Gaden
• Long Life to Kyabje Yongyal Rinpoche & Domo Geshe Rinpoche
• H.H. Gaden Trisur & Yongyal Rinpoche visiting in Chengdu, China

Yongyal Rinpoche with Zemey Rinpoche, another great master who was dedicated to Dorje Shugden to the end of his lifetime

Yongyal Rinpoche at the enthronement ceremony of Geshe Domo Rinpoche

Yongyal Rinpoche with Zawa Rinpoche, to whom Rinpoche gave strong support for the growth of Dharma

Kyabje Yongyal Rinpoche with Achok Rinpoche and entourage

2nd from left: Zemey Rinpoche, center: Yongyal Rinpoche, 2nd from right: Geshe Wangchuk

The great 18th Denma Gongsa Rinpoche

In the midst of the Sino-Tibetan conflict and in the face of unsettling times, Denma Gonsa Rinpoche’s name became synonymous with strength and faith in one’s Guru, the Buddha Dharma and the infallible Dharma Protector, Dorje Shugden. Denma Gonsa Rinpoche chose to remain in Tibet during the years of tremendous unrest in order to preserve the Buddha’s teachings in the high plateaus as well as to be a pillar of strength for the vanquished people of Tibet.

Over the years, Denma Gonsa Rinpoche worked unceasingly and over time won the respect of both Tibetans and Chinese alike. Rinpoche was honored with many titles and positions for representing his people and community in the area of Kham in Tibet. Seeing the need to engage the Chinese authorities correctly, Denma Gonsa Rinpoche entered the political arena with hopes of extending his influence as protection for his people and using his position to look after them spiritually and secularly.

Rinpoche being received by a member of the Chinese army

The most notable position held by Rinpoche was as the representative of the people living in Qinghai province, which Rinpoche held for 4 consecutive terms. Rinpoche was also the representative of the Chinese Congress in the 8th term. Despite these additional responsibilities, Denma Gonsa Rinpoche did not compromise on his main undertaking of spreading the Dharma and at the first available opportunity, Rinpoche began the reconstruction of his monastery that had been destroyed in the conflict.

Throughout the years, it became clear that the great protector Dorje Shugden was always beside Denma Gonsa Rinpoche providing every means to help Rinpoche in all his endeavors. There were signs – for instance during the Qinghai earthquake, many buildings were damaged and yet standing intact amongst all the destruction was Denma Gonsa Rinpoche’s monastery. Neither was Rinpoche’s house damaged, quite miraculously. No doubt, by Rinpoche’s faith and devotion to his Gurus and the Dharma, the Protector saw to every of Rinpoche’s needs and Rinpoche was able to secure the resources required to build his monastery. In his monastery now stands one of the world’s largest Lama Tsongkhapa statues which is 12 storeys high and next to the main temple stands an 18-foot Dorje Shugden statue which itself is a blessing for the people of the entire Kham area.

Denma Gonsa Rinpoche’s influence spread across Tibet all the way to Beijing. Rinpoche’s fame helped him to spread the Gelug lineage far and wide and in conjunction, the lineage and practice of Dorje Shugden grew similarly under this extraordinary Lama. When the Dalai Lama imposed the ban on Dorje Shugden, it did not have any effect on Denma Gonsa Rinpoche. Alarmed, His Holiness the Dalai Lama himself personally made a telephone call to Denma Gonsa Rinpoche to ask Rinpoche to stop the practice of Dorje Shugden. However, Rinpoche refused to compromise on his integrity and the promises Rinpoche made to his Guru, Kyabje Trijang Dorje Chang.

Manifesting disappointment in the Dalai Lama for causing monks to break their vows and for the schism within the Sangha that the ban created, it was said that Denma Gonsa Rinpoche rebuked the Dalai Lama for what was clearly an error on the Dalai Lama’s part. Being a contemporary of the Dalai Lama and knowing full well that the basis of and reasons for the Shugden ban were false, Rinpoche felt it necessary to speak his mind. The Dalai Lama, realizing that Denma Gonsa Rinpoche could not be coerced into abandoning the practice, hung up the phone. Such was Denma Gonsa Rinpoche’s devotion to his Gurus and conviction in the Dharma Protector that he would not be bullied into breaking his vows.

H.E. Denma Gonsa Rinpoche

Biography:

Denma Choje Jampa Thubten Gelek Gyatso was born to a family of “Kannier” in Namkha Zong, Tibet in the year of the Iron Horse (1930). His father was a man by the name of Rinchen who was a farmer and mother’s name was Drolma.
At the age of 3, the 13th Dalai Lama, Thubten Gyatso recognized the boy as the incarnation of the 17th Denma Choje. Upon recognition, the 13th Dalai Lama gave the young incarnation the seal of office and also official documents supporting his recognition. Rinpoche was then ordained by Jepu Rierba who gave him the Dharma name of Jampa Thubten Gelek Gyatso.
Two years later, in the Kham region, he was enthroned in Kelsang Puntsok Ling, home to the line of Denma Choje incarnations. During the enthronement ceremony, thousands flocked the monastery to pay their respects and receive blessings from him.

When he reached the age of 8, Geshe Dammu taught Rinpoche how to read and write Tibetan. Nyima Mentsi taught Rinpoche the sciences and astrology. When he studied under these two masters, he memorized all the texts, which were used in their daily prayers in the monastery.

The year of the Earth Rabbit (1939) was a huge turning point in Rinpoche’s life where in one of the three great seats of Sera Dratsang, the great 98th Gaden Tripa advised Rinpoche to take Rizong Awang Resa as his teacher and to study the 5 Great Treatises under him.

At the age of 20, Rinpoche obtained his Geshe degree and was famous all over Tibet. He then admitted himself to Badeng Mey Drati Dratsang to further pursue his studies in Tantra. There he was able to practice in accordance to both Sutras and Tantras without obstruction. At this point, he studied under Kyabje Trijang Dorje Chang and Kyabje Dagri Dorje Chang. He received the Kangyur text transmission and numberless empowerments of various Dharma protectors. He became the lineage holder of various teachings which were essential within the Gelug school of Buddhism.

In the year of the Wooden Horse (1954) at the age of 25, he visited Beijing on the occasion of China’s national day where Rinpoche was received by Chairman Mao and Zhou En Lai with warm hospitality throughout his visit to the capital.

At the age of 28, for the first time in his life, he gave an oral transmission of the Kangyur text.

In the year of the Earth Horse (1958), because of political unrest, Rinpoche faced many obstacles and threats to his life and his endeavors in spreading the Dharma. But because of Rinpoche’s pure motivation, he overcame these obstacles. In the spirit of Bodhicitta, he took on the sufferings of others as if they were his own, and faced obstacles with an open mind.

Until the year of the Metal Bull (1961), he undertook the position as vice-representative of different areas within Tibet. After enduring 10 years of the Cultural Revolution, and with the new implementation of religious freedom from the central government, Rinpoche’s achievements captured the attention of many. As a member of the ethnic minority, he received warm hospitality from Deng Xiao Ping in an audience.

In the year of the Metal Monkey (1980), Rinpoche was chosen to be the the Yushu Tibetan community’s vice president, after which he was elected to be the representative of the people living in the Qinghai province for 4 consecutive terms. Rinpoche was the representative of the Chinese congress in the 8th term, Vice president of the Qinghai Buddhist Association, Vice president of the Yushu County Buddhist Association, Committee of China’s Department of Buddhist Studies, etc.

Kelsang Monastery, the home of all Denma Choejes (Dharma Kings)

After having devoted most part of his earlier life serving his community and the Buddha Dharma, Denma Gonsa Rinpoche started to focus on building a platform for the Buddha Dharma to take root in. Kelsang Monastery was very old and had been destroyed over the years both by the elements and humankind. In order to do repair the monastery, rebuild statues and reinstate Buddhist scriptures for the benefit of those who sought solace and religious services, Rinpoche together with his close students and assistants spent many years raising funds and oversaw the entire project until its completion in 2011. Under the leadership of Rinpoche, the entire assembly of Sangha in the monastery joined in rebuilding the monastery.

As of today, the main Gompa, Tsan Khang, Chapels, Scripture buildings and so on, are of the highest quality and display combinations of different influences of the Gelug tradition. One story to note is that there was a huge earthquake which hit the area where Kelsang Monastery is situated. Many buildings in that area crumbled but the entire Kelsang Monastery complex was left untouched by the mercy of the Buddhas. Many people knew it was the power of Dharmapala Dorje Shugden that protected the monastery. This is another testament that Dorje Shugden is very much a potent force for the Dharma and is definitely not a spirit. Spirits create danger and harm but enlightened beings protect institutions that preserve and spread the Dharma.

Beautiful 18-feet Dorje Shugden statue in Kelsang Monastery

Denma Gonsa Rinpoche in his career as a Dharma master has represented the 3 great seats (Gaden, Sera, Drepung), Reting Monastery, and various monasteries in Lhasa, Shigatse, Shan Nan, and other places in Tibet. The Kangyur is the basic text which Rinpoche used to transmit teachings. Kelsang Monastery has been a seat and a bastion of the Gelug tradition for many high Lamas including His Holiness Kyabje Pabongka Choktrul Rinpoche, who himself received many important lineages and transmissions from Kyabje Denma Gonsa Rinpoche and other high Lamas of the monastery.

Kyabje Denma Gongsa Rinpoche’s holy stupa

Rinpoche entered into clear light in 2005 with many auspicious signs and good omens. Before Rinpoche passed away, Rinpoche gave specific instructions to his students on finding his next incarnation. He said that there would be many boys who would be presented as the next incarnation but to only enthrone the boy who could recite the root tantra of Guhyasamaja from memory. This itself is a significant indication of how high Rinpoche’s realizations were.
The Guhyasamaja tantra is one of the most important scriptures in Vajrayana Buddhism. In its fullest form, it consists of seventeen chapters, though a separate explanation is sometimes considered to be its eighteenth chapter. Je Tsongkhapa considered this work so important and used a tradition of the Guhyasamaja tantra as the basis for interpreting all other tantras. It is also said that if this all-important tantra is preserved, all other tantra traditions would similarly be preserved. Denma Gonsa Rinpoche’s next incarnation would be able to recite this tantra by heart. Such was the depth of Rinpoche’s attainments.

All of us at DorjeShugden.com make this virtual offering of a thousand butter lamps to the very holy master Denma Gonsa Rinpoche, requesting his incarnation to return swiftly and remain among us for thousands of years to continue turning the wheel of Dharma and benefiting countless beings.

There is no Lama more highly respected and loved within the Mongolian Buddhist community than Khalkha Jetsun Dhampa Rinpoche, in every of his incarnations. (Khalkha is one of the largest regions of Mongolia, and Jetsun Dhampa meaning “Lord of Refuge”).

The first Khalkha Jetsun Dhampa was recognized by the 5th Dalai Lama, whose incarnation lineage and name was itself also given by the Mongolians. Since that time, both have enjoyed a very close relationship that has also contributed to the rapid growth of Tibetan Buddhist lineages and teachings within Mongolia. Today, Mongolian communities throughout the world has as much respect for Jetsun Dhampa as they do for the Dalai Lama.

All incarnations of Khalkha Jetsun Dhampa are strongly remembered for the pivotal role they have played in bringing Buddhism to Mongolia, causing it to grow and keeping it alive to this very day. They have become leaders of the country in their own right, with some of them even leading the country in secular and political affairs.

In remembrance of the late Ninth Khalkha Jetsun Dhampa who passed away recently in March 2012, DorjeShugden.com would like to offer a tribute to this illustrious line of incarnations, particularly the Fourth who was known for his special contribution to spreading Dorje Shugden’s practice. May his incarnations continually return to this world to bring Dharma to innumerable beings.

For more information about this great master’s line of incarnations, check out these links:

Biography of the Ninth Khalkha Jetsun Dhampa
jetsundhampa.com

Jebtsundamba Khutuktu
http://en.wikipedia.org/wiki/Jebtsundamba_Khutuktu

9th Jebtsundamba Khutughtu
http://en.wikipedia.org/wiki/9th_Jebtsundamba_Khutughtu

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness the 4th Kalkha Jetsun Dhampa, requesting his line of incarnations to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

With highly realized incarnations recognised in all the lineages, Khalkha Jetsun Dhampa’s incarnation lineage traces back to Taranatha, a renown historian and practitioner who is most remembered for his the mastery, teachings and practices of Tantra.

To this day, Khalkha Jetsun Dhampa is respected as one of the revered teachers of the Kalachakra and Tara Tantras, and the practice of Maitreya. Prior to Taranatha, his incarnations trace back to Jamyang Choje, one of Tsongkhapa’s foremost students who had helped to build Drepung Monastery.

Over the centuries, by his powerful practice and dedicated efforts, Jetsun Dhampa rose high and quickly within Mongolia, to assume a strong spiritual leadership that is respected to this day. Some of his incarnations also held prominent leadership roles within a political sphere, in particular the 8th who guided the Mongolian people during the Communist upheavals in Russia and its neighboring countries.

The Jetsun Dhampa lineage formally began during the time of the Fifth Dalai Lama, who officially recognised him as the unmistaken incarnation of Taranatha. It was this “first” incarnation of the Jetsun Dhampas who played a pivotal role in bringing the Gelug lineage and teachings to Mongolian Buddhists. He was so highly regarded that he was even formally recognised by the Chinese Emperor Kang Xi (Qing dynasty) and granted special protection. It was because of this special relationship between Khalkha Jetsun Dhampa and the Chinese royalty that many monastic institutions were built within Mongolia under this Chinese Emperor’s patronage.

Since this time, Jetsun Dhampa and the Dalai Lama are regarded among the Mongolians as the two highest incarnations of Mongolia. Jetsun Dhampa is to the Mongolians what the Dalai Lama is to the Tibetans. He is also reverentially referred to as “Bogdo Gegen”, “Urga” or “Panchen Boghda” which means that he is the head of all Mongolian Buddhists.

Amarbayasgalant Monastery, the location of Kalkha Jetsun Dhampa

The Fourth Jetsun Dhampa, of the 18th Century, rose to fame for creating many Buddhist images and texts, making many offerings in his life and for establishing numerous monastic institutions for learning with specialties in debates and meditation. Jetsun Dhampa also had a connection with the very famous Amarbayasgalant Monastery in Mongolia, having built temples in the area. After he passed away, his remains were also enshrined here.

With a special aptitude for grasping the many teachings of both Sutra and Tantra, this incarnation was known for both strong commitment to his personal practice and for creating the foundation for Gelug teachings to flourish throughout Mongolia. It is now the most widely practiced school of Buddhism throughout the country.

It was around this time too, that Dorje Shugden’s practice was starting to take more prominence within the Gelugpa schools of Tibet. Many notable praises to Dorje Shugden were being written at this time by other Lamas.

Jetsun Dhampa’s contribution to these cannon of texts was unique for the references he made to Shambhala in the texts he wrote. While Shambala is known to be one of the places where Dorje Shugden resides, Jetsun Dhampa’s previous incarnation Taranatha was very famous for having mastered the Kalachakra Tantra and frequently passing on the initiation.

The Kalachakra practice is very closely associated with Shambhala for it is believed that the Tantra was first taught there by Shakyamuni and strongly preserved there. The prayers written by Jetsun Dhampa calls upon this connection that Dorje Shugden has with Shambhala, thus helping practitioners too to create an affinity with this deeply spiritual place and its realized beings.

Below is a short torma offering prayer composed by the 4th Khalkha Jetsun Dhampa which was also included in the rituals of monastic institutions established by him.

OM! Magnificent Buddha of Shambhala,
Ruler of the three worlds with a brilliant red face,
Protectors of the most scholarly beings of Loseling,
Including Dorje Shugden, please come here!

I offer to you pleasing samaya substances which create harmony,
Huge palaces, red tormas and white tormas,
A mountain of flesh and an ocean-wide pile of bones
And all the objects of desires.

As you pleasingly and happily partake in these offerings,
May it cause the increase of study, listening, contemplation and all virtues of theory and practice.
I request you: Please increase conducive conditions and remove hostile circumstances,
Guide us as we walk this path of wisdom and compassion.
Please grant auspiciousness for all Sangha who uphold the three trainings!

Today, the Jetsun Dhampas continue to maintain very close relationship and mutually supportive relationships with the many incarnations of the Dalai Lamas. Even within this lifetime, the current Dalai Lama and 9th Jetsun Dhampa spent much of their childhood together, studying under the same tutors, playing and at family gatherings. It was probably from this long-standing relationship that Mongolia and Tibet has long enjoyed a strong friendship and that Buddhist practices have been able to spread so quickly and firmly among Mongolian communities.

All of us at DorjeShugden.com wish to pay tribute to this great master, and to thank him for his tireless work to help countless practitioners over so many centuries. We eagerly await the return of the next (10th) incarnation, to continue the incredible works of his illustrious and beautiful lineage in Mongolia and beyond.

As one of two tutors, HH Ling Rinpoche (left) was responsible for educating HH the Dalai Lama (center) alongside HH Trijang Rinpoche (right)

In the tradition of Tibet’s great masters, His Holiness Kyabje Ling Rinpoche began turning the wheel of Dharma for sentient beings at a very young age. By 10 years old, Ling Rinpoche already joined one of the three great Gelug monasteries and henceforth spent the rest of his life dedicated to the cause of serving sentient beings.

As a young monk, Ling Rinpoche received a classical Gelug education, focused on the study of five main texts – the Prajnaparamita, Madhyamika, Pramana, Vinaya and Abhidharmakosa. A master debater and scholar, his studies were supplemented by texts from various Buddhist masters of the mind such as Panchen Sonam Dragpa. With such rigorous training, and already possessing an acute level of intelligence and wisdom, Ling Rinpoche completed his Geshe degree in just two years, before he entered Gyuto Monastery aged 22.

At Gyuto, Ling Rinpoche continued to excel, scoring top marks in his college’s tantric examinations before he became their disciplinarian at the age of 24. Ling Rinpoche then left Gyuto, going from strength to strength as he displayed more and more of his attainments through the power of his deeds.

With such a wealth of experience and knowledge, it is no wonder that Ling Rinpoche was later appointed to be His Holiness the 14th Dalai Lama’s senior tutor.

It is not possible to be such a prolific scholar without a mass of previous life imprints propelling one’s study and practice, and Ling Rinpoche’s life is testament to existence of reincarnation and karma, and therefore the preciousness of one’s human life.

We are fortunate that the 7th Ling Rinpoche has returned to continue the work of his predecessor. So that you know just how much Ling Rinpoche will accomplish, and what immense respect we should accord him, we at DorjeShugden.com wish to share with you his biography. May this great being fulfil the promises made by his previous incarnations, and live long to turn the wheel of Dharma for sentient beings in all six realms.

For more information about this great master, check out these links:

Kyabje Ling Rinpoche (1903-1983)
dorjeshugden.com/?p=6218

Kyabje Ling Rinpoche and Dorje Shugden
dorjeshugden.com/?p=676

Advice by His Holiness Kyabje Ling Rinpoche
dorjeshugden.com/?p=1042

The Line of Gaden Tripas
dorjeshugden.com/?p=12268

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness Kyabje Ling Dorjechang, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

Source: The Autobiography of Kyabje Ling Rinpoche. The Tibet Journal, vol. 8, no. 3, pp. 45-61.

Born in 1903, in his lifetime, Kyabje Ling Rinpoche became the 97th Gaden Tripa as well as the senior tutor of His Holiness the 14th Dalai Lama. One of Tibet’s greatest masters would begin his holy life in Yabphu near Lhasa, a place known for its connection to Vajrayogini. Not only was Yabphu shaped like a double triangle believed to represent Vajrayogini and Heruka Chakrasamvara, but it was also home to a sacred image of Vajrayogini. Created in the tradition of Naropa, the Vajrayogini was known to have spoken many times.

Kyabje Ling Rinpoche wasted little time in rejoining the monastic institution. At a young age, his reincarnation was recognised by his previous life’s student, the 13th Dalai Lama and by 10 years old, he had already entered Drepung Loseling. Three years later, aged 13, Ling Rinpoche received his novice ordination vows from the 13th Dalai Lama.

It is notable that the Dalai Lama and Ling Rinpoche have long enjoyed a particularly close relationship, lifetime after lifetime. Two incarnations ago, Ling Rinpoche was the 13th Dalai Lama’s teacher; the immediate previous incarnation was a student of the 13th Dalai Lama and then later became the teacher of the 14th Dalai Lama. Now, the current incarnation has once again been recognised by the 14th Dalai Lama and remain very close.

As a young monk, Ling Rinpoche’s education followed the general monastic curriculum, beginning with the five major texts – the Prajnaparamita, Madhyamika, Pramana, Vinaya and Abhidharmakosa. Commenting on the five major texts and the expectations of monastic training, Ling Rinpoche wrote:

These basic texts of each of the five main texts, as well as the commentaries by Je Rinpoche, his son-like disciples, and Panchen Sonam Dagpa are memorized. We were expected to comprehend the meaning of both the root texts and their commentaries, to discuss all their difficult points, and to clearly analyze and understand the different points of view of the principal Indian and Tibetan masters. Thus I studied thoroughly, debated with wise and intelligent dharma friends and gained considerable knowledge.

However, despite the profundity of these texts, Ling Rinpoche showed signs very early on that he was no ordinary student. His clear, precise and quick understanding of these texts was such that at a young age, he was already debating with highly esteemed Geshes on profound works like Nagarjuna’s Six Logic Texts of Madhyamika philosophy at the regular debate sessions at Drepung.

Ling Rinpoche proved himself a highly adept scholar from a young age, with deep understanding of the most difficult texts. By his explanations, commentaries and teachings of such texts and philosophies, it was clear that this was someone teaching and speaking not merely out of academic prowess but from true realizations.

As he was a brilliant scholar, many of his studies remained particularly memorable for Kyabje Ling Rinpoche. He once wrote that during certain debate sessions held during the winter (particularly on the subjects of valid cognition), it was so cold that the skin on the monks’ hands would crack. However, because they were so engrossed in their debates, they would not notice the blood dripping from their hands!

He is remembered to this day for being able to write on and comprehend texts by both the Indian panditas such as Dharmakirti as well as the Tibetan lineage masters, Panchen Sonam Dragpa and Gyaltsab Dharma Rinchen. In fact, much of his most fundamental monastic study and practice would find its basis in the texts of Panchen Sonam Dragpa’s texts – this was central to monastic education at Drepung Loseling.

HH Ling Rinpoche (left) with HH the Dalai Lama

After nine years of study, in 1922, Ling Rinpoche received his full ordination vows from the 13th Dalai Lama. A year later, when he was just 20 years old, Ling Rinpoche began his Geshe degree examinations. It took him only two years to obtain his Geshe Lharampa, the highest degree in the monastic system which usually takes a total of 30 years to complete.

Upon completion of his Geshe degree, Ling Rinpoche joined Gyuto Tantric College where he began to master all four classes of Tantra, focusing especially on the Tantras of Heruka, Guhyasamaja and Yamantaka. In mastering Guhyasamaja, Ling Rinpoche relied heavily on the works of many masters including Panchen Sonam Dragpa, Chandrakirti and Lama Tsongkhapa.

HH Ling Rinpoche (left) with HH Trijang Rinpoche (center) and HH Zong Rinpoche (right)

A year after entering Gyuto, Kyabje Ling Rinpoche was awarded the highest marks in the college’s tantric examinations. A year after that, when he was just 24 years old, Ling Rinpoche was appointed as gekul (disciplinarian) for Gyuto for four months. His appointment is testament to just how well Ling Rinpoche held his vows – only those renowned for their pure Vinaya conduct can be appointed into a position that requires them to oversee that others keep their vows and commitments.

Ling Rinpoche received his classical Gelug education at a time when many great Gelug masters were still alive. Thus he had the fortune to receive direct teachings from the some of the most renowned Buddhist luminaries of our time. For example, from his previous life’s student the 13th Dalai Lama, Ling Rinpoche received the Lamrim Chenmo teachings. From Pabongka Dorje Chang who was none other that Heruka himself, Ling Rinpoche received initiations for Solitary Hero Yamantaka and Vajrayogini.

Having studied at the feet of such masters, Ling Rinpoche could not help but be inspired to immense faith by their depth of Dharma knowledge and attainments. After graduating from Gyuto, Ling Rinpoche wrote:

Among my teachers at this time was Je Pabong Khapa Dechen Nyingpo, manifestation of the glorious Chakrasamvara (Pal Khor Dompa). My other teachers were the great Kyabgon Yongzin Sikyong Tradag Dorje Chang, Kyabje Yongzin Trijang Dorje Chang, Kyabje Khangsar Dorje Chang, Chone Lama Rinpoche Losang Gyaltsen Palzangpo and others. In short, I studied with thirty scholars and practitioners. Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.

In this lifetime, Ling Rinpoche studied under 30 illustrious teachers, including Trijang Dorje Chang (who he would also work together with as tutors to H.H. the Dalai Lama), Chone Lama Rinpoche Losang Gyaltsen Palzangpo, Kyabgon Yongzin Sikyong Tradag Dorje Chang and Kyabje Khangsar Dorje Chang, among many others. This relationship with his teachers affected him greatly, inspiring him to many levels of faith. Remembering them, he wrote, “Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.”

Later, when His Holiness the 13th Dalai Lama, one of his teachers and his ordination preceptor, passed away, Ling Rinpoche was personally involved in helping to create the golden stupa which would contain His Holiness’ relics. He had great devotion towards his teachers throughout his life, with that most special connection to the Dalai Lama.

10 years after he was appointed gekul of Gyuto, Ling Rinpoche was installed as the abbot of his alma mater. This was soon followed by his appointment as the tsenshab to the young 14th Dalai Lama, and later, in 1941, as junior yongdzin (tutor) to the Dalai Lama. In this new position, he was now one of a privileged few responsible for educating the six-year old Dalai Lama.

In 1949, Kyabje Ling Rinpoche became the Sharpa Choeje, the second highest position within the Gelugpa school of Buddhism, after the Gaden Tripa. Four years later, he was appointed senior yongdzin to the Dalai Lama together with Kyabje Trijang Rinpoche as the junior yongdzin. As the Dalai Lama’s tutor, Ling Rinpoche was remembered for having imparted to His Holiness teachings on the Lamrim, as well as tantric teachings on Heruka, Guhyasamaja and Yamantaka.

When Ling Rinpoche gave the Dalai Lama full ordination vows in 1954, he had already been holding his own monk vows for 32 years. These were the same vows that he had received from his student’s previous incarnation, the 13th Dalai Lama, who had been his teacher.

HH Ling Rinpoche (second from right) with HH the Dalai Lama (third from right) and HH Trijang Rinpoche (far right)

During his time as tutor to the Dalai Lama, Ling Rinpoche would often go on pilgrimages with His Holiness as well as to China. As well as teaching the Dalai Lama directly, Ling Rinpoche also continued to give many teachings on Tantra, including those on Vajrabhairava and Guhyasamaja, until 1959 when the Chinese occupation of Tibet forced him to flee into India.

While living in exile in India, and recognising the world’s thirst for the Dharma, Ling Rinpoche travelled to the West, to Switzerland and England, where he gave many teachings. He also travelled around India to teach, such as at a particularly memorable teaching on the Lamrim Chenmo in Phelgyeling Monastery which had been requested by Guru Deva Rinpoche. By his sheer wealth of knowledge, academic excellence, powerful teachings and total dedication to the spread of Dharma, Ling Rinpoche rose quickly and high within the Gelug school. When he was 57 years old, Ling Rinpoche ascended to the highest, most respect position of the Gelugpa lineage – as the 97th Holder of the Gaden Throne.

As the Tibetan community sought to re-establish their great monasteries in India, Ling Rinpoche visited Sera, Gaden and Drepung in South India to give teachings, in support of their work. It seemed that the most illustrious and well known he became, the harder he worked for the Dharma. He dedicated the rest of his life to teaching and thereby to preserve the teachings in new lands, far away from his native Tibet. In so many ways, Ling Rinpoche worked tirelessly for the Dharma from the moment of his birth in 1903, to the time of his passing into clear light in 1983.

The unmistaken incarnation of Kyabje Ling Rinpoche was born in 1985 in Dharamsala, India and in 1987, recognized again by the student of his previous life, H.H. the 14th Dalai Lama. The young current incarnation is currently focusing on his monastic studies at Drepung Loseling as well as giving teachings all around the world, proving to be just as powerful a scholar and spiritual guide as his predecessor.

The Gelug assembly of Varanasi University requested Kyabje Ling Rinpoche to compose for them a simple way to do the fulfillment, confession, request for activity and serkyem for Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden. Thus Kyabje Ling Rinpoche composed the following text (Source: Jam mgon rgyal ba’i bstan srung rdo rje shugs ldan gyi ‘phrin bcol phyogs bsdus bzhugs so. Bylakuppe, India: Ser smad gsung rab ‘phrul spar khang (1992), pp. 63-69)

H.H. Ling Rinpoche, H.H. the Dalai Lama and H.H. Trijang Rinpoche

Whenever we speak of Buddhism, we cannot avoid the names of a few Masters who achieved such tremendous feats that Buddhism will probably not be what it is today without their contribution.

We must start with Siddhartha’s charioteer whose great contribution was to take the Prince on the expedition of The Four Sights (the old man, the sick man, the corpse and the ascetic) to not only make the Prince witness, but also explain what the Prince saw. It was this expedition that awakened Prince Siddhartha to the truth of Samsara. After witnessing the four sights Siddhartha decided to renounce his throne and went on a spiritual journey that eventually saw the rise of The Victorious One.

Later on who can ignore Atisha, who manifested at the critical time when Buddhism and the corresponding human condition was in great decline. The great pandit who established Buddhism firmly in Tibet, Atisha eventually wrote Lamp Of The Path To Enlightenment which was to become the source for the great Pabongkha’s “Liberation In the Palm Of The Hand”.

Even before that, there was Chandrakirti. If Nagajurna whose writings are used as the main source on the teachings of “emptiness” in most Tibetan Monastic colleges, is regarded as a undeniable key figure in Buddhism, then it was Chandrakirti who received all of Nagajurna’s teachings and transmitted them forward in a number of important commentaries and works including the Pransangika Mandyamaka.

The greatness of these names and the significance of their contribution to the Dharma is unparalleled…and what is amazing is that the same mindstream, the same greatness in the Dharma, and the same immeasurable compassion continues to this day.

All the great Masters mentioned are past reincarnations of the illustrious Kyabje Trijang Dorje Chang, the principle student of Pabongkha Rinpoche and the Master whom His Holiness the 14th Dalai Lama – the emanation of Avaloketeshvara, considers to be his Root Guru. This is not the first time Trijang Rinpoche has performed the function of tutor the Dalai Lama.

In the 17th century, Trijang Rinpoche was the brilliant Zurchen Choying Rangdrol, one of the great 5th Dalai Lama’s principal Masters. And as the 69th Ganden Tripa, Trichen Jangjub Chopel, Trijang Rinpoche taught the 9th Dalai Lama. The great 5th, 9th and 14th Dalai Lamas acquired their knowledge and attainments from Trijang Rinpoche.

Kyabje Trijang Rinpoche divine greatness has been acknowledged by many Tibetan Buddhist Masters including Zong Rinpoche, Lama Yeshe, Geshe Rabten and Geshe Kelsang Gyatso and it is widely accepted that most modern day Masters owe their attainments to Kyabje Trijang Dorje Chang, one way or another.

Today, this great mind-stream lives in the form of Choktrul Trijang Rinpoche as the world and all sentient beings wait with hope and anticipation for Trijang Rinpoche to turn the wheel of dharma, as he has done from the time of the Tathagatha, Buddha Shakyamuni.

We wish to share this biography with you so that you might rejoice in the great deeds of this living Buddha whose work to spread the Buddhadharma continues today in the form of Trijang Chocktrul Rinpoche, for whom the world and all sentient beings wait with hope and anticipation for Trijang Rinpoche to turn the wheel of dharma, as he has done from the time of the Tathagatha, Buddha Shakyamuni. May Trijang Rinpoche surpass the heights of his predecessors in the golden age of Buddhadharma.

For more information about this great master, check out these links:

The Third Trijang Rinpoche, Lobzang Yeshe Tendzin Gyatso
dorjeshugden.com/?p=8415

Kyabje Trijang Dorje Chang
dorjeshugden.com/?p=1080

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness Kyabje Trijang Dorjechang, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

Source: http://www.treasuryoflives.org/biographies/view/Trijang-03-Lobzang-Yeshe-Tendzin-Gyatso/4309

The Third Trijang, Lobzang Yeshe Tendzin Gyatso (khri byang 03 blo bzang ye shes bstan ‘dzin rgya mtsho) was born on March 10, 1901, in Gungtang (gung thang). His mother was Tsering Dolma (tshe ring sgrol ma, d.1956); his father, Tsering Dondrub (tshe ring don sgrub, d.u.), was a descendent of an uncle of the Seventh Dalai Lama, Kelzang Gyatso (bskal bzang rgya mtsho, 1708-1759).

Tsering Dondrub had previously been Tsering Dolma’s father-in-law, until they married after the death of his son, Tsering Dolma’s husband. Altogether Tsering Dondrub fathered children with three women, and in each case at least one male child was recognized as a tulku.

As a child he was recognized as the reincarnation of the Second Trijang, Lobzang Tsultrim Pelden (khri byang 02 blo bzang tshul khrims dpal ldan, 1939-1901), who served as the Eighty-fifth Ganden Trichen (dga’ ldan khri pa 85) from 1896 to c. 1899.

After his recognition he was moved to Lhasa in 1904, first to Trijang Labrang (khri byang bla rang) and then to the Chuzang Ritro (chu bzang ri khrod) hermitage of the First Trijang, the sixty-ninth Ganden Tripa, Trichen Jangchub Chopel (dga’ ldan khri pa khri chen byang chub chos ‘phel, 1756-1838). Although the young tulku had been recognized by both the Nechung (gnas chung) and Gadong (dga’ gdong) state mediums, the title was contested by a rival candidate for some time.

It was during these early years that Tendzin Gyatso first met his would-be root guru Pabongkha Dechen Nyingpo (pha bong kha bde chen snying po, 1878-1941). Pabongkha spent a number of years at the hermitage and spent time playing and eating with his young student. He also received teachings from Pabongkha, such as the jenang (rjes gnang) empowerment related to Mañjūśrī, including Dharmarāja, and instructions on how to draw the hearth maṇḍalas for fire rituals.

HH Trijang Rinpoche

Tendzin Gyatso also studied with other teachers in his early youth. When he was eight he received the Kālachakra initiation from the famed yogi Serkong Dorjechang, Ngawang Tsultrim Donden (gser kong rdo rje ‘chang ngag dbang tshul khrims don ldan, 1856-1918). In 1907 he received novice ordination from the fourth Reting Rinpoche, Ngawang Lobzang Yeshe Tenpai Gyeltsen (rwa sgreng rin po che ngag dbang blo bzang ye shes bstan pa’i rgyal mtshan, d.u.).

His life was not without difficulties. When Tendzin Gyatso was five years old, his father took monastic vows, which eventually caused considerable difficulties for the family. His mother and her two other children were evicted from their house by the relatives who had been left to care for her, in a situation which Trijang Rinpoche compares in his autobiography to what happened to Milarepa’s (mi la ras pa, 1040-1123) mother. Tendzin Gyatso himself also often lived on the edges of poverty, at times going without sufficient food. To make things worse, during the brief Chinese occupation of Lhasa, which began in 1910, he contracted a severe case of smallpox. His brother, who also contracted smallpox during this epidemic, died.

When he was fourteen Tendzin Gyatso received numerous empowerments and teachings from Drepung Gomang’s Buldud Tulku Lobzang Yeshe Tenpai Gyeltsen (‘bul sdud sprul sku blo bzang ye shes bstan pa’i rgyal mtshan, d.u.), including those of Vajrabhairava (both Ekavira and Thirteen-Deity), Guhyasamāja Akṣobhyavajra, Luipa’s Sixty-two Deity Heruka Cakrasaṃvara, Ghaṇṭāpa’ Five-Deity Heruka and the initiation of The Great Compassionate One, Avalokiteśvara according to the lineage of Bhikṣuṇī Śrī Lakṣmī (alternatively Śrīmatī, 8th. century).

Most of Tendzin Gyatso’s youth was spent studying. He joined the Dokhang Khamtsen of Ganden Shartse Monastery (dga’ ldan shar rtse rdo khang khams tshan) and was tutored by Geshe Lobzang Tsultrim (dge bshes blo bzang tshul khrims, d. 1936). After concluding his study of the five topics of Pramāṇa, Mādhyamaka, Prajñāpāramitā, Vinaya and Abhidharma, in 1919 he received the Geshe Lharampa (dge shes lha rams pa) degree as well as full bhikṣu ordination from the Thirteenth Dalai Lama Tubten Gyatso (ta la’i bla ma 13 thub bstan rgya mtsho, 1876-1933). After this he entered Gyuto Monastery to engage in a detailed study of the tantras.

When he turned twenty-one, at Chuzang, he received from Pabongkha the jenang of the Mañjūśrī cycle again, as well as the Thirteen Golden Dharmas of the Sakyapas. He also received the four initiations into the sindhura maṇḍala of Vajrayogīni Naro Kechari, together with commentaries on the generation and completion stages, as well as the Thirteen Pure Visions of Takpu (stag phu’i dag snang bchu gsum), including Cittamaṇi Tārā.

Furthermore he received other teachings associated with the Ganden Nyengyu (dga’ ldan snyan rgyud), such as the Geluk Mahāmudrā and the First Panchen Lama Lobzang Chokyi Gyeltsen’s (pan chen bla ma 01 blo bzang chos kyi rgyal mtshan, 1570-1662) Guru Puja (bla ma mchod pa).

Meeting with HH the Pope

Tendzin Gyatso was Pabongkha’s closest student, the one to whom he passed all of his lineages. In his autobiography Trijang Rinpoche notes that during his time at Gyuto he would often travel to wherever Pabongkha was teaching to receive instruction and that he would spend his free time meditating on the Lamrim and completing the approximation retreats (las rung) of deities such as Vajrayoginī, Vajrabhairava Ekavira, Ghaṇṭāpa’s Five-Deity Heruka, Secret Hayagrīva and Bhikṣuṇī Śrī Lakṣmī’s Avalokiteśvara cycle. Each of these deities features prominently in Trijang Rinpoche’s writings. He also received the lineage of the Kadam Lekbam (bka’ gdams glegs bam) from Pabongkha.

From Pabongkha Tendzin Gyatso also received teachings and transmission for the deity Dorje Shugden (rdo rje shugs ldan), which was the main protector practice emphasized by Pabongkha. Trijang Rinpoche never spoke out publicly on the controversy that erupted over the worship of Dorje Shugden in the later half of the 1970s due to the Dalai Lama’s disapproval of the practice; instead he instructed his students to keep faith in both the Dalai Lama and Dorje Shugden.

HH Trijang Chocktrul Rinpoche meeting Lama Gangchen Rinpoche and Lama Michel

After completing his education Tendzin Gyatso travelled throughout Tibet, including a visit to Kham. By this time he was already giving teachings, oral transmissions and empowerments, including those of Heruka, Vajrayoginī and Guhyasamāja. One of his earliest teachings took place when he was twenty-four. At the request of Geshe Yonten (dge shes yon tan, d.u.) of Ganden Shartse’s Dokhang Khamtsen, he gave the oral transmission of the collected works of Tsongkhapa and his main two students (rje yab sras gsum gyi gsung ‘bum) to about two hundred monks.

Tendzin Gyatso visited India and Nepal in 1939, passing through Dungkar Monastery in the Chumbi Valley (gro mo lung), where he bestowed the empowerments of Guhyasamāja, Heruka Cakrasaṃvara, Vajrabhairava and others. Although the majority of his teaching activities were associated to the Geluk tradition, there are exceptions.

When he was twenty-eight years old, for example, during a stay in Chatreng (cha phreng), Kham, he gave the jenang for the peaceful and wrathful forms of Padmasambhava and other Nyingma empowerments. Interestingly, later on in India, in 1965, he also gave the Fourteenth Dalai Lama the oral transmissions for two treasures of the Nyingma terton (gter ston) Chokgyur Lingpa (mchog gyur gling pa, 1829-1870), the Barche Lamsel (bar chad lam sel) and Sampa Lhundrub (bsam pa lhun ‘grub).

After the passing of the Thirteenth Dalai Lama in 1933, Tendzin Gyatso played an important role in the construction and enshrining of the Dalai Lama’s remains inside a golden stupa in the Potala Palace. In his autobiography he recounts how he visited the Potala every day for year in order to perform the necessary offerings and rituals.

Following the discovery and selection of the Fourteenth Dalai Lama, Tendzin Gyatso (ta la’i bla ma 14 bstan ‘dzin rgya mtsho, b.1935), in 1941 Trijang Rinpoche was appointed as his assistant tutor, and, in 1953, as his junior tutor, or yongdzin (yongs ‘dzin), teaching him grammar and spelling. It was also in 1941 that Pabongkha Dechen Nyingpo passed away.

HH Trijang Rinpoche on his throne

Trijang Rinpoche’s Collected Works (yongs ‘dzin khri byang rin po che’i gsung ‘bum) comprise eight volumes. Famous examples of his work include a condensed sādhāna of the Heruka Body Maṇḍala, a gaṅacakra offering text of Heruka and a sādhāna of Cintacakra White Tārā. A comprehensive collection of ritual texts associated with Dorje Shugden which Pabongka Rinpoche asked Trijang Rinpoche to complete entitled “Music Delighting an Ocean of Oath-Bound Protectors” (dam can rgya mtsho dges pa’i rol mo), comprises a whole volume of his Collected Works (volume five, ca).

The second volume (kha), further includes a number of essential ritual texts associated with the cycle of Cittamaṇi Tārā such as a four maṇḍala offering text, a gaṅacakra ritual, and a pacifying fire ritual text. Another important example of his writing includes the lyrics of the Tibetan National Anthem (bod rgyal khab chen po’i rgyal glu).

Trijang Rinpoche’s most famous work is undoubtedly Liberation in the Pelm of the Hand (rnam grol lag bcangs) a Lamrim text based on notes taken over twenty-four days during Pabongkha’s 1921 Lamrim teachings at Chuzang, which intertwined the Swift Path (myur lam) and Mañjūśrī’s Own Speech (jam dpal zhal lung) Lamrim systems along with the instructions on the Seven-Point Mind Training (blo sbyong don bdun ma).

During the turbulent years following the Communist Chinese takeover of Tibet in 1949, Trijang Rinpoche stayed close to the Dalai Lama. In 1954, he accompanied the Dalai Lama to Beijing on the ill-fated meeting with Mao Tsedong, and, in 1959, he went into exile with him to India.

In India Trijang Rinpoche continued teaching and travelling throughout the Tibetan communities such as Buxa, Dalhousie and later in the Karnataka settlements. Ganden Monastery was re-established in Lama Camp no.1 in Mundgod, and a residence, Trijang Labrang was established there for his use. Apart from teaching to the assemblies of Ganden, Sera and Drepung, Trijang Rinpoche also regularly taught in Bodh Gaya and Dharamsala. During the late 1960s and early 1970s he frequently met with Ling Rinpoche Tubten Lungtok Tendzin Trinle (gling rin po che thub bstan lung rtogs bstan ‘dzin ‘phrin las, 1903-1983), the Dalai Lama’s senior tutor, in order to exchange teachings and empowerments.

Trijang Rinpoche travelled widely internationally, teaching and giving empowerments in countries such as the United Kingdom, France, Germany and Switzerland, amongst others. In 1966 Trijang Rinpoche performed the site blessing ritual (sa chog) for the Tibet-Institut in Rikon. Later, in 1968, he consecrated the building together with Ling Rinpoche. During this 1966 trip to Europe, a delegation which included Trijang Rinpoche also met with Pope Paul VI (1897-1978, r. 1963-1978) in the Vatican, following the instructions of the Dalai Lama.

Trijang Rinpoche’s most famous students and lineage holders include figures such as the Fourteenth Dalai Lama, Zong Lobzang Tsondru Tubten Gyeltsen (zong blo bzang brtson ‘grus thub bstan rgyal mtshan, 1905-1984), Loden Sherab Dagyab (blo ldan shes rab brag gyab, b.1940), Dakpo Lama Jampa Gyatso (dwags po bla ma byams pa rgya mtsho, b.1932), Denma Locho (ldan ma blo chos, b.1927), Gelek Rinpoche (dge legs rin po che, b.1939), Geshe Rabten (dge bshes rab brtan, 1920-1986) and Lama Yeshe (bla ma ye shes, 1935–1984), all of whom were instrumental in diffusing the Geluk teachings internationally.

Trijang Rinpoche passed away on November 9, 1981.

Another view of His Holiness Trijang Rinpoche meeting with His Holiness the Pope

His Holiness Trijang Rinpoche (centre), junior tutor of His Holiness the 14th Dalai Lama, sits with His Holiness Ling Rinpoche (left), senior tutor of the Dalai Lama, and his own student His Holiness Zong Rinpoche (right)

Dalai Lama says Trijang Rinpoche can practise Dorje Shugden

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Dungkar Monastery

The 7th Domo Geshe Rinpoche Ngawang Kalsang was so highly respected that upon meeting him, the 13th Dalai Lama declared that he had met Lama Tsongkhapa himself. There were many auspicious signs accompanying his birth and throughout his life, Domo Geshe received visions of various deities, starting with Vajrayogini who manifested before him when he was 4, to offer nourishment to him from the realm of the dakinis.

Throughout his life, Domo Geshe worked tirelessly to spread Lama Tsongkhapa’s tradition. He established monasteries in barren, barbaric places and even revived Buddhist practice in Bodhgaya. Of course, given his fame, many did not have the merits to rejoice in his good deeds and were jealous of his work. There were many attempts on Rinpoche’s life but he remained undaunted and unwavering in his bodhisattva motivation.

The line of Domo Geshe incarnations is said to include Shariputra, the Mahasiddha Gayadhara, Dharmashri, Munijnana, Thönmi Sambhota, King Trisong Detsen, Dromtönpa, Milarepa, Khedrup Rinpoche, and Tragpa Gyaltsen.

In his 8th incarnation, one of Domo Geshe Rinpoche’s greatest deeds was subduing a raging spirit who had arisen due to a Mongolian geshe’s untimely death. Calling him Namkar Barzin, Domo Geshe swore him to join DS in protecting the uncommon teachings of Nagarjuna, thus adding him to DS’s entourage.

We can see that throughout his incarnations, Domo Geshe Rinpoche has always been closely associated with Dorje Shugden as a master of the practice. He was also a heart son of Lama Tsongkhapa himself – can someone who inseparably sits alongside Je Rinpoche on altars worldwide really be so wrong and engage in spirit practice in his succeeding lifetimes?

We wish to share this biography with you so that you might rejoice in the great deeds of this living Buddha whose work to spread the Buddhadharma in Tibet was unparalleled. May many more masters of his calibre arise in this world in our lifetimes, to turn the Wheel of Dharma for the sake of all sentient beings. May we never be parted from such perfect teachers and always gain good rebirths so that we might receive the holy words of Buddha from them.

For more information about this great master, check out these links:

Famous Oracle of Dungkar Monastery
dorjeshugden.com/?p=307

Did the 13th Dalai Lama Ban the Practice of Dorje Shugden?
dorjeshugden.com/?p=3811

Mysterious white conch-shell in Dungkar Monastery
dorjeshugden.com/?p=11761

A biography of glorious 7th and 8th incarnations of Kyabje Domo Geshe Rinpoche
dorjeshugden.com/?p=1315

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master His Eminence Kyabje Domo Geshe Rinpoche, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

Source: http://www.domogesherinpoche.org/

Kyabje Domo Geshe Rinpoche Ngawang Kalsang, the legendary figure whose previous incarnations  include Shariputra, the Mahadsiddha Gayadhara, Dharmashri, Munijnana, Tönmi Sambhota, King Trisong Detzen, Dromtönpa, Milarepa, Khedrup Rinpoche, and Dragpa Gyaltsen, was known throughout Tibet and the Himalayan region for his immense kindness, humility, great deeds, and non-sectarian attitude. He spread the pure teachings of the Buddha throughout the Himalayas from Kashmir to Assam, and in the process he established the first Gelugpa monasteries in regions where there had been none.

Domo Geshe Rinpoche was also famous because he was the first of the Tibetan lamas to go on pilgrimage repeatedly to the Buddhist holy sites in India, when this was not yet an established tradition. Active in the Tsang and central parts of Tibet, he was openly praised by both the Panchen Rinpoche and His Holiness the Thirteenth Dalai Lama, who referred to him as a “realized one who is completely tamed” and as someone who is “Lama to people inside and outside of Tibet and whose widespread fame resonates like the sound of a great bell.” In fact, his fame extends to Mongolia, China, Japan, India, Sri Lanka, and many Western countries.

Nearly all written biographical information about Geshe Ngawang Kalsang, who later became known as Domo Geshe Rinpoche, was lost in Tibet. However there does exist the lineage prayer composed by Kyabje Trijang Dorje Chang; biographical material mentioned by the Western disciple Lama Govinda in his book The Way of the White Clouds; and many diverse oral sources. From these it is known that Ngawang Kalsang was born in 1866 in Emagang, Tsang, Tibet.

At the age of eight he entered Tashi Lhunpo Monastery and was given the name Ngawang Kalsang by the Panchen Rinpoche Tenpa’i Wangchuk.  He took full ordination from the incarnation of the great translator Lochen Rinchen Zangpo Rinpoche. After twenty years of study he received the “Kachen” degree, which was Tashi Lhunpo’s equivalent of the “Geshe” degree of Central Tibet’s great monastic universities.

After finding his root Guru, Rangjung Lama Lobsang Zöpa, Geshe Ngawang Kalsang spent many years receiving teachings and initiations, making pilgrimages, and meditating in caves in Bhutan, Sikkim, and Tibet. In different holy places along the Himalayan snow mountain range, in caves and isolated places, Geshe Rinpoche practiced and actually saw the different meditational deities, receiving their blessings, teachings, guidance, and predictions.

When the Guru conferred upon him the great empowerment of the five-deity Heruka Chakrasamvara mandala of the Ghantapada tradition (Demchog Trilbu Lha-nga) in Milarepa’s temple at Lapchi, the mandala and deity actually manifested and entrusted him with the future of the Demchog tantra. During his retreats Geshe Ngawang Kalsang lived on fruits, berries, and herbs, and also was sustained by the practice of “taking the essence” of flowers and stones. It is said that while he was meditating in a remote cave in the dense forests of Upper Tromo, yeti came to serve him by bringing him firewood and water.

While Geshe Ngawang Kalsang was meditating in the cave in Upper Tromo (also called Domo, Tomo, or Chumbi), a nomad who was searching for some of his lost animals came upon him. Hardly believing that anyone could survive in such a remote place, the nomad offered him yogurt and milk. It was then that Geshe Ngawang Kalsang left his solitary retreat and began performing the renowned deeds which made his name famous throughout the Himalayas.

First, he fulfilled a prophecy made by both his Guru and by Dromtönpa, the main disciple of Atisha Dipamkara, by erecting a large Maitreya Buddha statue at Galingkang. When the people of Tromo requested Geshe Ngawang Kalsang to remain with them, he rebuilt and revitalized Dungkar Gonpa, the White Conch Monastery, which was in the Tromo valley.  He erected a great Maitreya Buddha statue in the main hall of the monastery, expanded the monastic curriculum, improved discipline, and introduced the study of art forms such as dance that related to religious practice.

Domo Geshe Rinpoche also began a special Guru Rinpoche ritual which was performed at the monastery yearly. In another monastery in the Tromo Valley he instituted the annual practice of the joint reading of twelve collected works (sung bum) by monks of different religious traditions. In this way, among others, Domo Geshe Rinpoche helped bring the people of Tromo together in greater harmony.

H.H. the 13th Dalai Lama Thubten Gyatso

Under the direction of Domo Geshe Rinpoche the monastery became the seat of the famous and respected oracle that was consulted by people from all over Tibet. At the crossroads between India and Tibet, Dungkar Gonpa also became known as a stopping place for most Tibetan and foreign dignitaries who were on their way to and from Lhasa. Thus, Dungkar Gonpa was open to international contact in a way that was unusual for Tibet at that time.

When His Holiness the Thirteenth Dalai Lama returned from India in 1912 he stopped in Tromo, and a meeting took place between His Holiness and Domo Geshe Rinpoche at Kangyur Lhakang in Galingkang. One morning His Holiness mentioned to his attendants that he expected a very special visitor that afternoon.

That day Domo Geshe Rinpoche, who always looked like a simple monk, brought special delicacies to offer to His Holiness and spent a long time in private talks with him. In the evening, His Holiness asked his attendants if they had seen the very special person who had visited him in the afternoon. They said that they had only seen a monk in tattered robes. His Holiness replied, “That is too bad. I saw Je Tsong Khapa himself.”

Many years later, in the 1950s, the Dungkar Gonpa twice hosted His Holiness the Fourteenth Dalai Lama and his government for extended periods of time.

A very close and special relationship existed between Geshe Rinpoche and Kyabje Trijang Dorje Chang. Together they received teachings and initiations from Kyabje Pabongka Rinpoche, Lamrim teachings from His Holiness the Thirteenth Dalai Lama, and together with Kyabje Pabongka Rinpoche, in 1921 they received a very rare cycle of 108 initiations from Tagdra Dorje Chang, who later became the Regent of Tibet. The initiations spanned the four classes of Tantra, and Kyabje Trijang Rinpoche said of that event, “Thus, the traditions of past successive lineages were observed correctly without the negligence of finding easy solutions.” (Kyabje Trijang Rinpoche, Autobiography, p. 94.)

Domo Geshe Rinpoche was one of the first Tibetan lamas to go on repeated pilgrimages to the holy places of the Buddha in India. At first he went alone across the high mountain passes from Tromo to Sikkim, through Pedong to Kalimpong, and then by train from Siliguri to Gaya. Later he took with him his monks and people from all walks of life. At that time Hindus controlled the great stupa at Bodh Gaya and Buddhist practice was not welcome there.

However, the Hindu Raja who was in charge was very impressed with Geshe Rinpoche and trusted him completely. The great stupa was usually locked up, but when Rinpoche visited the Raja handed him the keys and turned over the stupa to him for the duration of his stay. Only Domo Geshe Rinpoche and Sri Anagarika Dharmapala, founder of the Mahabodhi Society, represented Buddhist interests and regularly performed Buddhist practices at the stupa. It was only because of Domo Geshe Rinpoche’s help and influence that a Lhadaki monk could purchase ground near the stupa to build a Tibetan monastery.

During their pilgrimages to Bodh Gaya, Geshe Rinpoche’s disciples cleaned the area around the stupa, washed the Bodhi tree with purifying water, and offered many butter lamps and other offerings. On the full moon of the eighth Tibetan month in 1916, Domo Geshe Rinpoche performed the ritual bath offering using milk to bathe the statue of Shakyamuni Buddha and then covered it with gold. The holy body of the Buddha emitted nectar, an event witnessed by many. Geshe Rinpoche carefully collected it and used it for the benefit of sentient beings in holy objects and rilbus.

Domo Geshe Rinpoche’s throne in Dungkar Monastery

Domo Geshe Rinpoche’s rilbus were precious pills made from medicinal herbs, sacred relics, and many different holy substances that he collected in the Buddha’s hallowed places in India and in pilgrimages in the Himalayas and Tibet. The rilbus made by Domo Geshe Rinpoche were famous for their power. They were said to reverse the effects of life-threatening poison, to protect against many different kinds of weapons, and to guarantee at least seven human rebirths if administered at the right moment in the death process.

In the Indian Himalayan region, especially today’s Himachal Pradesh, Domo Geshe Rinpoche traveled widely, teaching the pure doctrine of the Buddha, establishing monasteries, gathering monks, and healing the sick. In fact, he was widely known as “the precious doctor of Chumbi.” In many areas he established Gelugpa monasteries and temples and everywhere he went he was requested to teach and to confer empowerments and Pratimoksha vows.

Upon the request of the King of Piti, Geshe Rinpoche gave Lamrim teachings to thousands of people, as well as conferring long-life and other empowerments. Domo Geshe Rinpoche is singularly credited, not only by his followers but by the Tibetan government as well, for having spread Je Tsong Khapa’s teachings, especially throughout the whole Himalayan region. Although he gave formal teachings, Domo Geshe Rinpoche taught most often by giving practical advice on what to do and what not to do. In all he did he laid the foundation for spiritual practice.

Domo Geshe Rinpoche’s disciple Lama Anagarika Govinda recorded in The Way of the White Clouds  that Geshe Rinpoche “detested any kind of hero-worship and did not want his person made into an object of veneration.” On the day that Domo Geshe Rinpoche accepted him as a disciple his Guru told him:

“If you wish me to be your Guru, do not look upon my person as the Guru, because every human personality has its shortcomings, and so long as we are engaged in observing the imperfections of others we deprive ourselves of the opportunities of learning from them. Remember that every being carries within itself the spark of Buddahood (bodhicitta), but as long as we concentrate on other people’s faults we deprive ourselves of the light that in various degrees shines out from our fellow-beings ….The greatest among men were those who recognized the divine qualities in their fellow-beings and were always ready to respect even the lowliest among them.

As long as we regard ourselves superior to other or look down upon the world, we cannot make any real progress. As soon, however, as we understand that we live in exactly that world which we deserve, we shall recognize the faults of others as our own —though they may appear in different form. It is our own karma that we live in this “imperfect” world, which in the ultimate sense is our own creation. This is the only attitude which can help us to overcome our difficulties, because it replaces fruitless negation by an impulse towards self-perfection, which not only makes us worthy of a better world but partners in its creation.”

Because he was revered in India as well as Tibet, Domo Geshe Rinpoche was offered several monasteries in northern India. A patron from Darjeeling offered him a retreat house at Ghoom Yiga Chöling Monastery and requested him to take care of the monastery. Rinpoche enlarged it and built another famous two-storey Maitreya Buddha statue with the help of Wangyal, the same artist who had fashioned the ones in Tromo.

In 1919 Tashi Chöling Monastery in Kurseong, near Darjeeling, was completed and consecrated by Geshe Rinpoche, and Tharpa Chöling Monastery in Kalimpong was finished in 1922. This monastery had been built with the support of and requests from the Maharani of Bhutan, an influential Chinese merchant and his Tibetan wife, a group of Tibetans living in Kalimpong, and many other.

By the time Tharpa Chöling was completed, Dungkar Gonpa had already built or taken under its administrative umbrella several other monasteries in Tromo and Phari, Tibet. Until 1959 the Dungkar Gonpa monks took turns in administering these places, as well as the monasteries across the border in India. In addition, there were a number of small temples and chapels in the Himalayan border area offered to and consecrated by Domo Geshe Rinpoche.

Among many other accomplishments, Domo Geshe Rinpoche was famous for his extraordinary visions. The most well-known of his visions occurred on one of Geshe Rinpoche’s many pilgrimages. At nineteen thousand feet on the northern slopes of Kanchenjunga, Chorten Nyima has been a very special holy place since at least the time of Padma Sambhava. There Domo Geshe Rinpoche manifested a vision for all within a radius of miles to see. First, from among the white clouds appeared a white horse leading the procession that moved from east to west. Then from the dark blue sky a great number of Buddhas, Bodhisattvas, and different holy beings and signs appeared, all made from light and rainbows.

Only Domo Geshe Rinpoche saw the whole extent of the vision, while those in his retinue saw parts according to individual capacity and karma. Some saw Khedrup Rinpoche’s five visions of Je Tsong Khapa; some saw Je Tsong Khapa and his two main disciples, while other saw the Medicine Buddha, Amitayus, or different pure lands. Everyone could see the eight auspicious signs. The vision remained for a long time, so Rinpoche’s disciples could point out to each other in minutest detail what they saw.

The only other vision of that magnitude made public in the same way occurred at the time of Shakyamuni Buddha, an account of which can be found in the Surangama Sutra. After the eyewitnesses returned to Dungkar Gonpa each of them described what they had seen, and from these descriptions a fresco recording the event was carefully painted.

Those who knew him said that Domo Geshe Rinpoche was genuinely humble and completely without pride of thinking that he knew anything. No photograph exists of him. He did not allow anyone to take a photograph of him, because, in those days, photographs were taken mostly of famous people such as heads of state or those with a high social status. When pictures were taken without his permission, Geshe Rinpoche was either not visible or blurred beyond recognition. The only likeness that existed was a statue fashioned after the preserved body that was placed in his stupa.

After Domo Geshe Rinpoche Ngawang Kalsang passed away in 1936, the Dungkar Gonpa administration requested the central Tibetan government for permission to embalm his body. Although only the bodies of the Dalai Lamas and the Panchen Lamas were customarily embalmed and sealed in large stupas, the request was granted. The Regent Reting Rinpoche’s decree read, “In Southern Tibet, including Sikkim, etc., Domo Geshe Rinpoche’s activities were exactly like those of Je Tsong Khapa. In accordance, we will allow Rinpoche’s body to be preserved.” The holy stupa was consecrated in 1938 by Kyabje Trijang Rinpoche Dorje Chang and remained an object of veneration until it, along with the entire Dungkar Gonpa, was destroyed in the Cultural Revolution.

All quoted material has been extracted from His Holiness Domo Geshe Rinpoche, A Biographical Sketch, by Dr. Ursula Bernis, copyright ©2002 by the Dungkar Gonpa Society.

The oracle of Dungkar Monastery taking trance of Dorje Shugden (wrathful form) (photo taken between 1947-1949)

Thangka behind Domo Geshe Rinpoche’s throne at Dungkar Monastery showing Dorje Shugden as one of the protectors (bottom right corner)

Zong Rinpoche at a branch monastery of Rizong Pordoh at Phari Dzong
(photo taken between 1947-1949)

Thangka behind Zong Rinpoche showing Dorje Shugden as one of the protectors (top left corner)

His Holiness the 101st Ganden Tripa Jetsun Lungrik Namgyal showed great courage when he left Gaden Monastery in January 2010 to join the monks of Shar Gaden. As the former head of the Gelugpa lineage, and one who is considered an emanation of Tsongkhapa on earth, His Holiness’ decision sent shockwaves through the Tibetan Buddhist world.

The Gaden Tripas are the actual supreme authorities over the Gelug School of Buddhism for the last six hundred years. Their authority is supreme. The Gaden Tripas are erudite Scholars and the most advanced senior masters within this school of Buddhism. Their practice, teachings, lineage and authenticity is beyond questioning.

It was considered an extremely skilful move on the part of His Holiness Gaden Tripa – he left Ganden after completing his term as the Ganden Tripa (seven years), thereby demonstrating it is possible for many lamas to still be practising Dorje Shugden secretly today. He held his duties perfectly and there was no room for criticism during his tenure as supreme Gaden Tripa.

Yet besides being one of the greatest living lamas today, he is also a powerful practitioner of Dorje Shugden. He relies on Dorje Shugden as his principal Dharma protector as he has for most of his life. He shows us the practice of Shugden by the highest lamas only serves to proof further Shugden’s own enlightened nature. For those who continue to force the ban, His Holiness Gaden Tripa was also proof that their ban has not been effective as they have led everyone to believe.

We at DorjeShugden.com wish to thank His Holiness Gaden Tripa Jetsun Lungrik Namgyal for his inspiring example as one of the greatest living lamas who is complete in study, practice and results in standing up for one’s convictions, and the importance of upholding the practice of our gurus no matter the obstacles. May many more masters of his calibre continue to arise. We invite you to read about the life of this great master of our time.

This tribute is in continuation of our section here to celebrate great masters who practiced Shugden past and present. We invite to please read a short biography on the incredible and inspiring life of this Dharma King His Holiness Gaden Tripa Jetsun Lungrik Namgyal.

For more information about this great master, check out these links:

H.H. Gaden Trisur Rinpoche defects to the Dorje Shugden camp
dorjeshugden.com/?p=2991

Biographies: Trisur Rinpoche Jetsun Lungrik Namgyal Rinpoche
dorjeshugden.com/?p=6832

Interview with His Holiness the 101st Gaden Tripa Lungrik Namgyal
dorjeshugden.com/?p=12258

The Immaculate Line of Gaden Tripas, going all the way back to Lama Tsongkhapa himself
dorjeshugden.com/?p=2716

(Note: When the tenure of Gaden Tripa is completed they are addressed as Gaden Trisur Rinpoche or His Holiness Gaden Trisur Rinpoche Jetsun Lungrik Namgyal.)

All of us at dorjeshugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness the 101st Ganden Tripa, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

His Holiness Gaden Trisur Lungrik Namgyal Rinpoche, the 101st Ganden Tripa, was born in 1927 in the Dawa region of Eastern Tibet. At the age of 8 years old, His Holiness joined the local monastery in Yangding and was consequentialy ordained as a monk.

Later His Holiness entered Gaden Shartse Norling College. While a student there Rinpoche studied Pramana Vidya (Logic), Prajnaparamita (Perfection of Wisdom), Madhyamika (Middle Way Philosophy), under the guidance of various highly attained Masters, and also received many precious teachings and empowerments of the pure Ganden lineage.

During the Chinese revolution in 1959, Rinpoche escaped to India. Arriving at ‘Ba Se’ along the border of India and Bhutan, he continued his studies and completed the Madhyamika (Middle Way Philosophy), Abhidharma (Treasury of Knowledge), and Vinaya (Spiritual Rules and Moral Law). Apart from the normal course of studies, Rinpoche often went for meditation retreats. In 1969, Rinpoche revised through the five major treaties of Buddhist philosophy and participated in the final exam at a renowned local Tibetan University, graduating in the 1st position of honor.

In 1970, a major debate exam which lasted over a period of 20 days was held. Candidates included over 30 outstanding scholars from the 3 great monasteries and other universities. Rinpoche still managed to emerge on top and the title of Geshe Lharampa was officially conferred upon him. Consequently, Rinpoche joined the Gyuto Tantric University and focused on intensive study of the Tantras.

In 1983 and 1992, the Dalai Lama appointed Rinpoche as the abbot of Gyuto Tantric University and abbot of Gaden Shartse Norling Monastery respectively. During the years of Rinpoche’s abbotship, apart from supervising the administration and discipline of the Sangha, he also conducted various pujas and teachings personally. Rinpoche’s contribution towards the monastery is widely recognised, and deeply respected by all. In 1986, these remarkable qualities inspired the Dalai Lama to choose him as the representative of Buddhism in Ecumenical Encounters of Assisi interfaith meetings convened on the initiative of Pope John Paul II in Italy.

In 1995, Rinpoche was bestowed the honorary rank of Shartse Choje (2nd rank among dignitaries of the Gelug tradition). After 6 years in that position, on January 20, 2003, the Dalai Lama, during his Kalachakra Empowerment in Bodhgaya, announced the appointment of Venerable Lungrik Namgyal as the 101 Gaden Tripa – the supreme head of the Gelug tradition, and literally, the Holder of the Throne of Tushita.

Rinpoche is one of the most qualified Buddhist teachers alive today – being highly trained in both fields of Sutra and Tantra. Rinpoche has dedicated his whole lifetime to the propagation of the Buddhadharma, and has been tirelessly visiting many parts of the world to spread the Teachings. Countries which Rinpoche has visited include – France, Spain, Switzerland, Italy, America, China, and Singapore. His Holiness Trisur Rinpoche currently lives in Paris, where he transmits precious Buddhist teachings of his lineage in Thar Due Ling Dharma center in Chelles, France which he founded in 1980.

A regular sight at His Holiness’ teachings, which see packed auditoriums and halls waiting to receive his blessings and wisdom. This photograph was taken in Taiwan, where 30,000 to 40,000 people attend His Holiness’ teachings.

His Holiness Gaden Tripa Lungrik Namgyal visiting Singapore in 2006

Jetsun Lungrik Namgyal Rinpoche taking the throne for the first time as Gaden Tripa in Gaden Lachi

More holy pictures:

Source: http://www.trisurlungriknamgyal.com/pictures/

His Holiness Kyabje Ling Choktrul Rinpoche offering a khata to His Holiness Ganden Tripa Lungrik Namgyal Rinpoche in Ganden Lachi shortly after the Venerable Lungrik Namgyal was bestowed the title of Ganden Tripa

His Eminence Khensur Jampa Yeshe offering a khata to His Holiness Ganden Tripa Lungrik Namgyal Rinpoche during a ceremony shortly after taking the throne as Gaden Tripa (2003).

His Holiness Ganden Trisur Rinpoche Lungrik Namgyal, His Eminence Kyabje Zemey Rinpoche, His Eminence Geshe Tendar Rinpoche.

His Holiness Trisur Rinpoche shortly after becoming the Ganden Tripa of the Gelug lineage.

Procession of abbots from all of the major Gelug monasteries following the enthronement of Ganden Tripa Lungrik Namgyal Rinpoche.

His Holiness Lungrik Namgyal entering Gaden Lachi for the first time as Gaden Tripa.

His Holiness Kyabje Ling Choktrul Rinpoche, His Holiness Kyabje Lati Rinpoche, His Holiness Sharpa Choeje; with the abbots of Sera Mey, Sera Jey, Rato, Tashi Lhunpo, conducting a long-life puja in honor of His Holiness Ganden Tripa Rinpoche.

His Holiness the Ganden Tripa being escorted into the hall to a long-life puja being conducted in his honour.

His Holiness the Ganden Tripa being escorted into the hall to a long-life puja being conducted in his honour.

Awaiting the start of the long-life puja ceremony.

Abbot and disciplinarian of Gaden Shartse making offerings to His Holiness Ganden Tripa Rinpoche.

From left to right: His Eminence Kyabje Lati Rinpoche, the then-abbot of Gaden Geshe Mara, His Eminence Khensur Konchok Tsering, and His Holiness Zong Choktrul Rinpoche offering a long-life puja to His Holiness Ganden Tripa Rinpoche.

His Holiness Lungrik Namgyal Rinpoche in America during his tenure as abbot of Gyuto Monastic University.

His Holiness Ganden Tripa Rinpoche attending a Dharma event in Singapore.

Teachings in Singapore.

The Gelug Lineage

The Gelug lineage was the last tradition to be formed within Tibetan Buddhism. It emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century. Lama Je Tsongkhapa is the founder of the Gelug tradition.

Lama Je Tsongkhapa was born in Tibet during a degenerating age in Buddhism (end of 14th and beginning of the 15th century) – discipline of the monks was weak and there was a general misunderstanding of the Dharma. Lama Tsongkhapa took on a revolutionary role and restored the Dharma to its original purity, with specific emphasis on monastic discipline whereupon he corrected prevalent monks’ behavior of pursuing power and riches.

Lama Tsongkhapa brought about an impactful reformation in Buddhism at that time. He promoted strict monastic discipline as the ideal basis for religious education and practice, and established monastic universities which offered strong education and spiritual training to monks. His reformation was very meaningful and was very quickly and widely accepted by people at all levels. Of the major monasteries in Tibet, Ganden Monastery (further divided into the two colleges of Ganden Shartse and Jangtse, and recently Shar Ganden) was founded by Lama Tsongkhapa himself in 1409.

The Gelug tradition advocates a solid grounding of academic study and celibate monastic discipline. Lama Tsongkhapa established sound scholarship as a prerequisite for constructive meditation; hence, the teachings of both Sutra and Tantra are subject to rigorous analysis through the medium of dialectical debate. At that time, the Gelug lineage was spreading far and wide, reaching not only Tibetan communities but also to neighboring regions, and has been flourishing ever since.

The Ganden Tripa is the Throne Holder to the seat of Lama Je Tsongkhapa and is the Spiritual Head of the Gelug order. The role of the Ganden Tripa is to continue the propigation of the pure teachings of Lord Buddha Shakyamuni, as well as promoting Tibetan Buddhism- especially the lineage of Lama Je Tsongkhapa, all over the world.

To read more about the immaculate line of Gaden Tripas, going all the way back to Lama Tsongkhapa himself, click here: dorjeshugden.com/?p=2716

NOTE: All of the information above has been extracted from His Holiness the Ganden Trisur’s website http://www.trisurlungriknamgyal.com/. We have made this information available on dorjeshugden.com so that more people may make a connection with this incomparable master of Lama Tsongkhapa’s tradition.

Videos of the Ganden Tripa

Few Buddhist masters have had as extensive an impact on the Buddhist world at large than Geshe Kelsang Gyatso. With over 1,100 Buddhist centers (and growing) across both the Eastern and Western hemispheres, Geshe Kelsang Gyatso has brought the Dharma to places which may otherwise never have exposure to Buddhism.

Geshe Kelsang Gyatso is one of the last Greats, that last generation of immaculate teachers, scholars and monks who left Tibet and brought with him the perfect lineage of teachings that are being upheld today. Ordained since the young age of 8, Geshe-la studied for many years under the father of all Lamas today, H.H. Kyabje Trijang Rinpoche, before he eventually left Tibet to live in India among the exiled Tibetan community.

Living in exile never deterred him from his practice and spiritual determination. Having brought only two Buddhist scriptures with him during his escape Geshe-la endured the hardships of a new country to settle into his monastery, where he taught and did retreats for 18 long years.

Under the guidance of His Holiness the 14th Dalai Lama, Lama Yeshe – another of the greatest pioneering Buddhist teachers in the West – invited Geshela to join him in England to teach. Again, he would start a new life in a completely foreign land, teaching in a place and to a people who were only beginning to know the existence Buddhism.

Against all odds, Geshe-la has built the New Kadampa Tradition (NKT) organisation to what it is today – a spiritual institution that has centers in every major city in the world, that publishes thousands of books of his teachings and that only continues to grow.

Geshe-la maintains the perfect lineage as passed to him by his own teacher, Kyabje Trijang Rinpoche. His centers throughout the world promote and uphold the most sacred teachings of the Gelug lineage – Tsongkhapa, Vajrayogini and Dorje Shugden.

By his tireless efforts in bringing these practices to the world to help beings everywhere, he is now the most widely-known Gelugpa Lama in the world, second only to the Dalai Lama and the Panchen Lama. Bookstores throughout the world carry his books and thousands of people from all over flock to the NKT headquarters in the Lake District, England to attend their globally famous summer festival and teachings each year.

While there are many Lamas all around the world creating tremendous change, few have reached out to as many people from as many countries, backgrounds and cultures as Geshe-la has. At www.dorjeshugden.com, we rejoice in his continuous and enormous contribution to making Dharma so widely accepted in the world today.

From a single Geshe from Tibet, thousands of practitioners, monks, nuns, scholars and Dharma teachers have emerged; further, tens of thousands of students have also been introduced into the authentic Buddhist lineage, studying at introductory, intermediate and advanced levels.

We celebrate the thousands more students now and in the future who are being introduced to Dharma through Geshe-la’s extensive study programs and the beautiful Sangha that flourish throughout his organisation.

All of us at dorjeshugden.com make this virtual offering of a butterlamp to the incomparable Geshe Kelsang Gyatso, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

This is the first of the many tributes of Dorje Shugden lamas that we at DorjeShugden.com will be offering. Ven. Geshe Kelsang Gyatso is the first. We will do similar tributes in the near future, with dedications for the long life of these great lamas. We invite any information, background, history, pictures, memoirs, etc of lamas who are champions of our lineage. Please leave your ideas, thoughts, pictures etc in the comments section below.

Admin: We are sure that Geshela has had a tremendous and deep impact on thousands of practitioners everywhere. If you have had any experiences or wish to exchange any thoughts about Geshela, we invite you to please share them with everyone here – either in writings or pictures. We would love to hear your experiences and celebrate in what you have to share.

Many people would be inspired to hear your views, thoughts, sharings and perhaps encounters with this great 21st century Master of Sutra and Tantra.

Please take note that the comments section is able to accept pictures and links to videos as well as text.