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Do Jigme Kalzang

From Tibetan Buddhist Encyclopedia
(Redirected from Zhonnu Yeshe Dorje)
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Jigme Kelzang was born in 1789 into the Khungta (khung rta) family in Serta in Kardze. He is thus sometimes known as Khungta Jigme Kelzang. He is also called Dola Jigme Kelzang, because he spent a long time in the Do valley in Golok, the home of his main teacher, Dodrubchen Jigme Trinle Ozer (rdo grub chen 01 'jigs med phrin las 'od zer, 1745–1821). In addition, he is sometimes known as Derge Jigme Kelzang, because he served as a chaplain (dbu bla) to the king of Derge. And he is also known as Zhonnu Yeshe Dorje (gzhon nu ye shes rdo rje), especially in the Rebkong area. In addition, some of his works are signed in the names Chokyi Lodro and Kyeme Dorje (skye med rdo rje).

In his youth, Jigme Kelzang studied primarily with Dodrubchen Jigme Trinle Ozer, Getse Jigme Ngotsar ('jigs med ngo mtshar, b.1730) and Gyarong Namkha Tsewang Chokdrub (nam mkha' tshe dbang mchog grub, b. 1744). A brief biography by Tendzin Lungtok Nyima also lists Nyidrak Lama Kelzang Wangden (nyi grags bla ma skal bzang dbang ldan, 1673-1757) and the Third Dzogchen, Ngedon Tendzin Zangpo (rdzogs chen 03 nges don bstan 'dzin bzang po, 1759-1792) among his teachers, but this does not seem plausible if 1789 is, as specified in more recent accounts, the correct year of his birth.

Jigme Kelzang's studies included teachings on practices from both Old and New schools, but he focused especially on Dzogchen according to the lineage of Longchen Nyingtik (klong chen snying thig). Through his eventual mastery of these teachings and his efforts to spread them further, he became known as one of the four principal disciples of Dodrubchen, referred to collectively as "the four vajra descendants" / "four descendants called Dorje" (rdo rje'i gdung bzhi). Whenever Dodrubchen conferred empowerments towards the end of his life, it is said, Jigme Kelzang would be the one to give the accompanying reading transmission (lung). It was also Jigme Kelzang who recognized Patrul Orgyen Jigme Chokyi Wangpo (dpal sprul o rgyan 'jigs med chos kyi dbang po, 1808-1887) as the incarnation of Pelge Lama Samten Puntsok (dpal dge bla ma bsam gtan phun tshogs), an identification which Dodrubchen subsequently confirmed.

Following his studies, Jigme Kelzang taught widely throughout the Kham region. He also travelled further north into the province of Amdo. Upon the instructions of Dodrubchen, he visited Rebkong and the districts of Bayan Khar (Hualong in modern Qinghai province) and Trika (Guide), as well as other places nearby to teach and look after disciples. While on these travels he founded a monastery in the Sokpo region of Amdo.

As Jigme Kelzang's fame spread, he became a target of sectarian rivalry. Lamas and officials accused him of wrongdoing, although precisely what is not specified in the available sources, and this eventually resulted in his imprisonment on the orders of the Chinese emperor. Several lamas then interceded on his behalf, including his own relative, Traktung Namkha Gyatso (khrag 'thung nam mkha' rgya mtsho, 1788-1859), as well as [[[Maksar Paṇḍita Kunzang Tobden Wangpo]] (mag sar paN+Di ta 01 kun bzang stobs ldan dbang po, 1781-1828) and a yogi called Dorje Dudul (rdo rje bdud 'dul, d.u.). Maksar Paṇḍita even travelled in person to see the emperor in an attempt to secure the master's release. When he did so and Jigme Kelzang was told that he could go free, he insisted that 300 of his fellow inmates be freed at the same time. It is said that the emperor reluctantly agreed.

There are various accounts of what happened to Jigme Kelzang following his release from prison. Some say he set up a hermitage somewhere in the deserts of China, where he remained in retreat for the rest of his life; others say he established a monastery in Shanghai. There is even a report that he travelled as far as Japan. Still others believe that he returned to Serta and founded a retreat place there, but the editors of a recent volume of his writings dismiss this last version as impossible.

The year of Jigme Kelzang's death is not recorded. One story, recounted by Dilgo Khyentse Rinpoche and included in Tulku Thondup's Masters of Meditation and Miracles, tells how he died while travelling in China. As he was passing through a town, the story goes, he noticed a large crowd gathering in the central square and went to investigate what was happening. There he saw that a thief was about to be executed by a strange method that required him to be strapped to an iron horse which would then be heated to an unbearable temperature from within. Straightaway, Jigme Kelzang pushed to the front of the crowd, declaring himself to be the true culprit. The man was freed and Jigme Kelzang executed in his place. Thus, out of compassion, he gave up his own life to spare the suffering of an anonymous criminal.

Jigme Kelzang's writings include the popular text Foolish Babble Clarifying Reality: Notes on the Generation and Perfection Stages (bskyed rdzogs kyi zin bris blun gtam de nyid gsal ba). This has been translated several times into English, but is often attributed to Do Khyentse Yeshe Dorje (ye shes rdo rje, 1800-1866), even among Tibetans—a likely error caused by the similarity of their names (the text is signed Zhonnu Yeshe Dorje, which is one of Jigme Kelzang’s names but not one that is attested for Do Khyentse elsewhere). He also wrote about the Longchen Nyingtik preliminary practices and such varied topics as the samaya commitments, Chod, Vajrakīla practice and grammar, and he composed songs of realization. At least some of the texts that he wrote under the name of Kyeme Dorje remain unpublished.

After his imprisonment, the recognition of Jigme Kelzang's incarnation was forbidden. Still, some students in the Rebkong area ignored this ruling and carried out a search in secret while claiming to be looking for a certain "Dzongngon Tulku." The incarnation, born in the mid-1800s, thus became known as the Second Dzongngon, and was named Pema Tukchok Dorje (rdzong sngon 02 pad+ma thugs mchog rdo rje). He composed texts related to Longchen Nyingtik and Dzogchen practice among other topics. Yukhok Choying Rangdrol (g.yu khog chos dbyings rang grol, 1872-1952) was also recognized as one of Jigme Kelzang's incarnations.