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Seventh Incarnation of Dzogchen Rinpoche

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Seventh Incarnation of Dzogchen Rinpoche
Tenzin Jigdral Lhunpo

Family Background

A discussion of the birth and activities of The Seventh Incarnation of Drupwang Dzogchen Rinpoche should be preceded by a review of his birthplace, parents and their family lineage:

Teshö (also known as Te-Hor), the location of the sacred Rocky Mountain Turquoise Palace, situated in one of the four great valleys of Dokham in Greater Tibet, and surrounded by the snow mountain palaces of the eight great Zhidal deity siblings arrayed like an imposing dance of the great king Vaishravana, is like a celestial realm, inseparable from Dhumathala of Uddiyana . This was the home of the family of Lakar Tsang, who were likened to a second Anathapindika on account of their service to the doctrine of the Buddha. Descended from Nyenchen Thanglha, they were as wealthy as the Northern Protector Vaishravana. They were like a god's family in the human realm and flourished with the power, karma, merit, and wealth like the Four Great Guardian Kings.

His father's family lineage is as follows:

Terchen Namkhe Naljor was the offspring of the union of Rigdzin Takthung Düdul Dorje (emanation of the Nüden Dorje, who had been empowered by the thousand buddhas as a bodhisattva) and Rigdzin Drolma, daughter of Khang Dung Tshang, who resided near the Sergyi Drongri Mukpo in the Golok Serta region. At birth, there were wondrous signs such as all the water in the house turning into milk, the Vajra Guru mantra being heard all over the valley and in the mountains, and similar manifestations. This incarnation of Terton Terchen Namkhe Naljor lived for one hundred and thirty years, wandering in variable retreats, conquering the Eight Classes of Protectors by turning them into servants, and engaging in the practice of the yogic discipline of the Herukas. Sonam Palmo, the daughter of Ajam Nayi Tsang of Sa-Ngen Derge was his secret consort and gave birth to their son, Gyurme Tsewang Gyatso, a reincarnation of the great yogi Chöying Rangdrol. Gyurme Tsewang Gyatso became a great scholar and yogi. His infinite activities of benefiting others included teaching the Rinchen Terdzö five times, and other similar deeds. To support him while practicing the path of skilful means, he accepted Tsultrim Zangmo of Mi-do [as his consort]. Their eldest son was Rigdzin Nüden Dorje – master of the power of [buddha dharma] whose body, after he passed away, shrank to the size of twelve inches. Their middle son was Jamyang Khyentse Chökyi Lodrö, a reincarnation of the Jamyang Khyentse Wangpo, renowned as the crown jewel of all the traditions of the teachings. Their youngest son was Chime Pema Dorje, who later became a preeminent Vajra Kilaya practitioner and engaged in great activities of benefiting beings. The eldest son, Rigdzin Nüden Dorje and Dechen Wangmo, his upaya [consort] (the daughter of Nangso Tshang) bore a son, Tsewang Dorje or Tsewang Palgyi Jorpa Tsal, who was to become [Dzogchen Rinpoche's] noble father.

His mother's family lineage is as follows:

As mentioned above, his family's hereditary lineage was descended from the gods. [His mother's family] originated from Kungo Jamyang Lodrö and the Karlu brothers, considered by many to be the rebirths of red and yellow Zambhala. It is said that when the great master Tsongkhapa traveled from the eastern to central Tibet, he made a pilgrimage visit to their abode and stayed overnight at the sacred Rocky Mountain Turquoise Palace. While there, Tsongkhapa placed one hundred of his handmade six syllable mantra [carvings] of [Om] Mani [Padme Hum] in the middle of the palace [of the family]. They offered him hospitality, including a Lawa Karpo [white cloak] and Tsongkhapa, delighting [in the offering], called them the Lakar Tsang [white cloak family], and from that time on they were known by that name. That place also came to be known as Lakar ridge. Through the auspicious connection of serving as a patron to the great being Tsongkhapa, established in this way, the Lakar family sponsored the Great Mönlam [aspiration prayers] started in Lhasa by Tsongkhapa.

Many other holders of the buddha dharma of all traditions who appeared in human form visited this family [place], including glorious Sakyapa, Gyalwang Karmapa, successive incarnations of Dzogchenpa [Dzogchen Rinpoches], Shar Kathokpa, Jamyang Khyentse Wangpo, Dzogchen Palge Tulku [Patrul], Do-Khyentse Kyebu Yeshe Dorje, Mipham Chokle Namgyal, Situ Chökyi Gyatso. Not only that, while there they opened the mandala and practices of the Drupchens of Ka-Gye, Gongdü, and Phurpa, including the practices of Mendrup. This family made material offerings to all the great beings, who were holders of the buddha dharma of the Greater Tibet, and supported innumerable new establishments of dharma and lineages. They became such great patrons of the dharma that they abandoned the word "no" [as a response to requests for offerings].

These two Zambhala brothers married Gyatso Drolma of the Hor Zhitse Gyapon Tsang, the miraculous daughter of Dongchen Nyanya whose arm was marked with the self-arisen [image] of a fish. She gave birth to two sons, Tsangkho and Yakho. Tsangkho married Tsering Lhamo of Athub Tsang from [Derge] Den[khok] and gave birth to an elder son named Thutop Namgyal, who was [recognized as] the reincarnation of [Terton] Nyidrak, and a younger son, Sonam Dorje, the vital son of Gonpo Tsokdak [wealth protector]. These two sons got married to Dechen Tso, daughter of the dharma King of Lingtsang, whose family was certainly descended from the hereditary lineage of Gyatsa Shalkar of Ling [Gesar of Ling's family lineage]. They gave birth to two daughters, manifestations of dakinis. The younger one, Tsering Chödrön, became the secret consort of Jamyang Khyentso Chökyi Lodrö, and the elder one, Pema Tsering Wangmo, gave birth to, and thus became the mother of, the present Protector and Refuge, the Seventh Drupwang [Dzogchen Rinpoche].

[Biography of The Seventh
Drupwang Dzogchen Rinpoche:]

In order to strengthen the buddha dharma through teaching, debating and composition, and to lead his followers with a compassionate heart, the supreme emanation body of the Drupwang, the youthful incarnation, was born during a time when the Five Degenerations are increasing and the general and specific lineage of the buddha dharma is deteriorating. Fulfilling the pure vision of a family for incarnation, he was born as the youngest of four children, with two brothers, the eldest being Terton Sögyal Rinpoche, and one sister. He was born in the capitol [city] in the hidden valley of Dre-jong [Gangtok, Sikkim], a place blessed by the second Buddha from Uddiyana [Padmakara], where an auspicious and prosperous rain of siddhis still continues. He was born among many auspicious signs, on the tenth day of the Go-dawa [eleventh] month of Wood Dragon year, which coincided with [the anniversary of] the auspicious day when Victorious Padmakara came to the Land of Snows to began his work in Tibet, filling the country with treasures and conquering the local protectors, thus ensuring that they would protect those treasures.

When he first entered [his mother's] womb, his father repeatedly saw Migyur Namkhe Dorje, the forth Dzogchen Tulku, in his dreams. His mother had recurring dreams of the Dzogchen Monastery encampment around the old palace of Lakar Tsang [in Tibet]. His aunt, Tsering Chödrön, dreamt that from the base of the long flag pole [for prayer flags] at Lakar Tsang, a turquoise dragon flew up into the sky and gave out a great roar which shook the sky and the earth. In addition, [at his birth] all the water in the house, including the [water in the] offering bowls, turned into milk, and many other wondrous signs arose as well. At about the same time, at the seat of Rudam Dzogchen in Tibet, lions roamed about in the snow, flowers blossomed despite the cold winter season, thunder and lightning [was seen] in the middle of the winter, and the entire world and beings within it displayed a brilliant glow. These and many other these wondrous signs were repeatedly witnessed by all.

Other clear signs, such as [Dzogchen Rinpoche] being protected by crows, the bird of Makahala, indicated the presence of protectors. Any game he played mimicked dharma practices, and as a distinctive, special, and unusual child, he was a great source of inspiration to all who encountered him. At that time, Dodrup Rinpoche recognized him [as Dzogchen Rinpoche] and Gyalwang Karmapa also recognized him as the same [incarnation]. The Upper Realm, Perfect Guide for Gods and Humans, Supreme Victor, Tendzin Gyatso [the Fourteenth Dalai Lama] patted [young Dzogchen Rinpoche's] head and decreed that the Dodrupchen Rinpoche's recognition contained no errors. Indeed, when [the Dalai Lama] saw him the first time, [the young Dzogchen Rinpoche] so resembled the [previous Dzogchen Rinpoche] Pema Rikdzin, that he had the experience that the previous Pema Rikdzin had actually reappeared. At his hair-cutting ceremony, [the Dalai Lama] gave him the name of Tenzin Jigdral Lhunpo, composed a long life prayer, enthroned him and decreed that he was a master of the Old Translation School [Nyingma].

From the age of six, he began to study reading and learned very quickly.

From the age of thirteen, he began to study at the Tibetan School of Dialectics at Dharamsala, the respected seat [of H.H. Dalai Lama]. His intellect and diligence were superior to others, and, because of the excellent intelligence acquired from his birth, he mastered all areas of knowledge, like rivers dissolving into an ocean. He also received the great streams of profound instructions of Kama and Terma empowerments, and continues to command many other noble activities of this life.

[Conclusion]

I have arranged this brief history of the great dharma seat of Rudam Dzogchen, the wellspring of the definitive and secret doctrines, to cover the period from the Ox year through the Pig year (common era 1684 through 1959), focusing on the lives of the seven successive incarnations of the Supreme Drupwang. I would have liked to discuss other inconceivable stories of outer, inner, and secret [accomplishments], as well as wonderful stories of different individual students of [other] lineage holders, and the successive generations of Khenpos [abbots] and given descriptions of their qualities of discipline, scholarship, and their accomplishments. In addition, I would have liked to have told of the secret yogis who filled the mountains and valleys, residing retreat centers, caves and rocky shelters, in Gang-trö, hermitages, slate [mountains and] meadows, leave huts, and other places. However, due to the purpose and nature of this text, the above [biographies of the successive incarnations of the Supreme Drupwang] is all I have explained.

Moreover:

    Since Buddhas' and Bodhisattvas' activities are like an ocean,
    How can a narrow-minded frog measure its depth?
    Writing is imprecise, like a crawling [frog on that ocean],
    A ridiculous attempt, if you think about it, you intelligent scholars.

    Still, a mirror of pure devotion and samaya,
    Spanning the breadth and space of an individual's disposition,
    Can reflect the form of the life story of the Noble [One].
    Therefore, it is possible that there are no contradictions in this brief expression.

    For that reason, this account of the activities of the Lord of Siddhas, Dzogchenpa,
    [Was composed] in brief, by simply counting their names,
    Based on what has been witnessed through many individuals' sight and hearing,
    Recording some sincerely spoken words for posterity.


    In the space of the Buddha's consummate teachings
    Appear the youthful suns of dharma
    In all different traditions, wherever they are established.
    May the holders of the buddha dharma live intensely.

    A Perfect Teacher's teachings of scripture and realization,
    A sangha that propagates those [teachings] through instruction and practice,
    And the growth of the holders of the four varieties —
    May these pervade throughout the essence of the earth.

    May all in the infinite worlds be freed from illness and warfare,
    And from all misfortune and any cause for degeneration.
    May all beings never be separated from
    The intelligent eye which discerns the noble and excellent path.

    May the Kumuta flower [night lily] of pure intention, aspiration, and hope
    [Meet with] the priest who dispenses the ritual nectar that makes [the lily] blossom.
    Through the coming together of these parts which creates the glorious prosperity of the golden age,
    May the brilliant white moon arise eternally.

    For this, and for many future lives,
    May I also live by the examples of the noble ones.
    Whatever I do, may I not waver from the path of enlightenment,
    So I may become the source for infinite [numbers of] beings' nourishment.

    Although I do not possess a speck of prajna from the past studies
    And have not gained the skills of writing and reading in this present [life],
    But I wrote this with one-pointed, pure and sincere intention
    To [benefit] my own people and family.

The [author of this biography] is not inferior in pure and sincere intention towards our own [dharma] family and has unwavering faith and commitment to the buddha dharma. He took birth in the nomadic village, near the river of [Dzachu], a spacious meadow ornamented with flowers and protected by the Dzagyal Dorje Phenchuk. Appointed by the last Lord of Siddhas, Dzogchenpa at the seat of this line, he spent his youth in hard labor digging up earth and carrying stones and had no opportunity to complete the studies of the minor and major sciences of our heritage, because of the time and situation. Left behind by his ancestors, his prajna of hearing, contemplation, and meditation is very little and therefore, discernment of the two traditions [secular and non-secular] is extremely limited. His confidence in discussing the history [history of the Dzogchenpas] is even more feeble.

However, now the door to the restoration of the doctrine and monastic institutions is opening for the Snowy Land of Tibet. In order to introduce the [natural beauty and majesty] of the environment and inhabitants of this country, I, [Tulku Kalsang], having touched the feet of the supreme Drupwang [Sixth Dzogchen Rinpoche] and regarding myself therefore as one of his disciples, briefly noted down whatever I heard and saw, just as a reminder. May this create a hundred-fold increase in auspicious virtue.

 Jikme Losel Wangpo, the seventh incarnation of Pema Rigdzin, was born in Sikkim in 1964. His father was Tsewang Paljor, who's family lineage was of Tertön descent traced back to Nüden Dorje. Tsewang Paljor was greatly respected and renowned as the private secretary to the second Jamyang Khyentse of Dzongsar, Dorje Chang Chökyi Lodrö. His mother was Pema Tsering Wangmo of the Laker Tsang family – known as great patrons of Dharma in the Kham region of eastern Tibet.

This incarnation of the Dzogchen Rinpoche was recognized by His Holiness the fourth Dodrupchen Rinpoche, Thupten Thrinle Palzang, and this was confirmed by His Holiness the fourteenth Dalai Lama, Tenzin Gyatso. The enthronement ceremony was officiated by Dodrupchen Rinpoche on the 8th of October 1972, in Sikkim's royal palace at Gangtok. Dodrupchen Rinpoche then directed the young tulku towards Dzogchen Khenpo Rahor Thubten, who became his tutor for the next three years. During this time, Rinpoche studied and received the entire initiation of Nyingma Kama from Dodrupchen Rinpoche, Rinchen Terdzö Chemo from His Holiness Dilgo Khyentse Rinpoche, and the complete teaching of Pema Lingpa from His Holiness Dudjom Rinpoche. At only twelve years of age, Rinpoche had completed his ritual training and memorized many of the texts that he was to study later on.

Rinpoche's education was closely supervised by the Dalai Lama, who feels very strongly the link between himself and Dzogchen Rinpoche that was created during the time of his predecessor, the Great Fifth Dalai Lama. In 1976, he joined the Buddhist School of Dialectics in Dharamsala, where he stayed for the next seven years studying Prajnaparamita and Pramana Vartika, obtaining the certificate of Rabjampa. The Dalai Lama arranged accommodation and personally covered all expenses. Rinpoche stayed in a small room at the Buddhist School of Dialectics, and the Dalai Lama would often visit him here, as did Dilgo Khyentse and His Holiness the 16th Karmapa. At the request of the Dalai Lama, Khenpo Mewa Thubten would come for two months each year, and with him Rinpoche studied Longchen Dzödun, Nyelso Korsum and Kunzang Lamai Shalung. He also received the transmission and teaching of Chokling Terdzö from Dilgo Khyentse Rinpoche, Dudjom Terchö from Dudjom Rinpoche and Könchok Chidü from Trulshik Rinpoche.

Throughout his years of study, Rinpoche displayed exceptional learning ability, and although he was up to six years younger than his fellow students in Dharamsala, he quickly mastered the art of debate and revealed a high degree of wisdom. On numerous occasions when the young Nyingma tulkus gathered for teachings and transmissions, the teachers noticed how Rinpoche was quite serious, while the others would often be playing and joking.

In 1985, Rinpoche accepted an invitation to visit Dzogchen Monastery in Tibet. On this historic occasion, he was greeted by a magnificent welcome party of five hundred horsemen and hundreds more lamas and monks. During a two month stay, Rinpoche was able to meet with all the head lamas of branch monasteries, and he visited many of the regions sacred sites. The same year, at the invitation of his brother, Sogyal Rinpoche, he made the first of what has become a regular series of visits to the Western world; teaching in Europe, America and Australia. He then returned to South India and continued with the construction of Dzogchen Monastery. Rinpoche enjoyed study very much and between 1986 and 1989 his time was split between working on the monastery and studying Madhyamaka philosophy in Dharamsala.

In recent years, through the inspiration of His Holiness the Dalai Lama, and with the generous support of Sogyal Rinpoche and the international Rigpa sangha, Rinpoche has worked selflessly to improve the quality of life for the Tibetan refugee community in India. And, at the same time has continued to care for his monastery, the education, training and welfare of its monks and the spiritual needs of the local community.

Source

www.dzogchenmonastery.org