Difference between revisions of "Tulku Kalzang on the First Dzogchen Rinpoche"
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[The [[First Dzogchen Rinpoche]], [[Pema Rikzin]], was born in the region of the [[Riwoche]], as predicted in numerous recorded unmistaken {{Wiki|prophecies}} and works of praise. | [The [[First Dzogchen Rinpoche]], [[Pema Rikzin]], was born in the region of the [[Riwoche]], as predicted in numerous recorded unmistaken {{Wiki|prophecies}} and works of praise. | ||
| − | He studied with the [[lord]] of [[yogis]], [[Karma Chakme]], as well as with the leader of the Snowy Land of [[Tibet]], the Victorious Great | + | He studied with the [[lord]] of [[yogis]], [[Karma Chakme]], as well as with the leader of the Snowy Land of [[Tibet]], the [[Victorious Great Fifth Dalai Lama]], and others. He trained and practiced in the teachings and instructions from the [[traditions]] of the Old and [[New Translation]] Schools of [[Tantra]], and the [[Mahamudra]] and [[Dzogchen]] [[yogas]]. By perfecting {{Wiki|learning}} and contemplation, he became accomplished in the ocean of the instructions of [[Sutra]] and [[Tantra]]. He completed [[retreats]] at [[Samye Chimphu]], [[Lhodrak Khachu]], [[Yerpa Lhari]], [[Shang Zabu Lung]], [[Chang Namtso]], [[Palgyi Tsaritra]], and other [[sacred]] places, during which he had visions of [[Yidam]] [[deities]]. He attained the realizations of the [[Perfection]] of [[Awareness]] and mastered the great [[empowerment]] of [[Samantabhadra]]. |
He wrote supplications, [[guru yoga]] [practices], praises, and aspirations, and authored the [[Crystal Mala of Key Instructions]], explaining the ground, [[path]], and [[fruition]] of [[Dzogchen]]. In addition, he wrote instructions exhorting others to practice; a collection of songs expressing his [[realization]] of [[view]], [[meditation]] and [[action]], together with his autobiography; [[advice]] and instructions to all levels of [[beings]] who [[desire]] [[liberation]]; and [manuals on the] practice of [[sadhanas]] and [[activities]]. All together, he completed these six classes of writings on the [[doctrine]] to guide future practitioners on the [[path]]. | He wrote supplications, [[guru yoga]] [practices], praises, and aspirations, and authored the [[Crystal Mala of Key Instructions]], explaining the ground, [[path]], and [[fruition]] of [[Dzogchen]]. In addition, he wrote instructions exhorting others to practice; a collection of songs expressing his [[realization]] of [[view]], [[meditation]] and [[action]], together with his autobiography; [[advice]] and instructions to all levels of [[beings]] who [[desire]] [[liberation]]; and [manuals on the] practice of [[sadhanas]] and [[activities]]. All together, he completed these six classes of writings on the [[doctrine]] to guide future practitioners on the [[path]]. | ||
| − | To his [[teacher]], the [[Great Fifth]], he [[offered]] the [[experiences]] and realizations of his [[meditation]]e unique | + | To his [[teacher]], the [[Great Fifth]], he [[offered]] the [[experiences]] and realizations of his [[meditation]]e unique [[realization]] in his profound [[heart]]. [About that, the [[Great Fifth]] wrote:] |
The statement by [[Kham Dzogchenpa]] of his way of [[experience]] and [[realization]] | The statement by [[Kham Dzogchenpa]] of his way of [[experience]] and [[realization]] | ||
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This is clearly set forth in the kha volume of the {{Wiki|biography}} [of The [[Fifth Dalai Lama]]]. | This is clearly set forth in the kha volume of the {{Wiki|biography}} [of The [[Fifth Dalai Lama]]]. | ||
| − | Later, in the [[letter]] called "[[Pleasing Samantabhadra]]" | + | Later, in the [[letter]] called "[[Pleasing Samantabhadra]]" the[[ Great Fifth]]] also scattered the [[flowers]] of praises to the [[Drupwang Pema Rikzin]]. In these ways, the [[drum]] of victory resounded and his [[fame]] as the great [[lord]] of the [[siddhas]] spread in all [[directions]]. He tamed many [[fortunate]] [[beings]] and established them on the [[path of ripening and liberation]]. Among these, his main [[disciples]] were: [[Rikzin Nyima Trakpa]], the display of [[emanation]] by [[Khonchen Luwang Sung]], who was like the {{Wiki|sun}}; [[Noble]] [[Namkha Osel]], the [[emanation]] of the great [[siddha]] [[Melong Dorje]], who was like the [[moon]]; and [[Rabjampa Tenpe Gyaltsen]], [[Sugatha Nyangen Me]], who, though appearing as a [[human]], was like the great [[constellation]] of the early morning. Headed by these three great [[heart]] sons, the assembly of his students [shined] in all [[directions]] like stars in [[space]]. He [thus] elucidated the [[doctrine]] of the [[Victorious One]] through the [[activities]] of the three wheels. |
Once, while the great [[Siddha]] was [[concentrated]] upon sustaining the [[experience]] and practice of the luminous [[youthful vase body]] without leaving the [[body]] behind, the [[Great Fifth]] said: | Once, while the great [[Siddha]] was [[concentrated]] upon sustaining the [[experience]] and practice of the luminous [[youthful vase body]] without leaving the [[body]] behind, the [[Great Fifth]] said: | ||
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And tame even barbarous [[beings]] with [[dharma]]. | And tame even barbarous [[beings]] with [[dharma]]. | ||
| − | [With the pronouncement of] this [[Vajra]] command and {{Wiki|prophecy}} made by one with unobstructed [[vision]] of hidden [[objects]], [[Pema Rikzin]] was called to [travel and build the [[monastery]] in [[Eastern Tibet]]], just as [[Jowo Dipamkara]] had been asked to travel to [[Tibet]]. In the {{Wiki|Male}} Wood {{Wiki|Mouse}} year [1683], at the age of sixty, he traveled to Domey in Eastern | + | [With the pronouncement of] this [[Vajra]] command and {{Wiki|prophecy}} made by one with unobstructed [[vision]] of hidden [[objects]], [[Pema Rikzin]] was called to [travel and build the [[monastery]] in [[Eastern Tibet]]], just as [[Jowo Dipamkara]] had been asked to travel to [[Tibet]]. In the {{Wiki|Male}} Wood {{Wiki|Mouse}} year [1683], at the age of sixty, he traveled to [[Domey]] in Eastern [[Tibet]] with the [[intention]] to [[benefit]] [[beings]] and further the [[doctrine]] [in general], and in order to propagate the teachings of the [[Dzogpa Chenpo]] [[Great Perfection]] [in specific]. There, at the age of sixty one, in the [[Female Wood Ox]] year of the [[11th Rabjung]] (1684 CE), [he located] [[Lha Nyen Ziltrom Dorje Yungdrung]], the supreme [[sacred]] place which [[Orgyen]] [[Vajradhara]] visited and blessed with his presence, and where, for that [[reason]], numerous [[dakas]] and [[dakinis]] assemble like the clouds. Situated there, in the center of the land of [[Dokham]], [known as] the [[Middle Seat]], in [[Rudam Kyi-Tram]] valley, he found a site which possessed all the nine excellencies of [[geomancy]], and on the most [[propitious]] spot established the great [[teaching]] center renowned as [[Orgyan Samten Choling]]. The great door of [[tendrel]] then opened in an [[auspicious]] [[direction]], a hundred thousand [[auspicious]] [[appearances]] arose simultaneously and even the [[gods]] scattered [[flowers]]. Through the elucidation of the definitive, secret, and [[essence]] teachings of the [[Old Translation School]], he established a place where the great [[sangha]] of five hundred [[rikzin]] [[yogis]] of the [[Dzogchen]] [[path]] hoisted the [[banner]] of practice. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.dzogchenmonastery.org/dr_7-1.html www.dzogchenmonastery.org] | [http://www.dzogchenmonastery.org/dr_7-1.html www.dzogchenmonastery.org] | ||
[[Category:Dzogchen Rinpoche lineage]] | [[Category:Dzogchen Rinpoche lineage]] | ||
Revision as of 06:16, 18 October 2013
Tulku Kalzang, Essential Summary of the Biographies of the Successive Reincarnations of Dzogchen Pema Rikzin (draft translation by the students of The Dzogchen Ponlop Rinpoche 1998) (web version omits footnotes)
The Old Translation School of the Nyingmapa, which originated in India and Tibet to uphold the sutra and tantra teachings of the Second Buddha, Guru Padmakara, is so renowned that no place remains where this tradition is not known. The most famous institutions where the lineage is taught in Central Tibet are Dorje Drak, Mindroling, Palri, and, in the Kham region, Kathok, Palyul and Dzogchen. The name of the lineage is bestowed upon practitioners at this seat, well known as the Dokham Dzogchenpa. The head of this seat is Pema Rikzin, the Lord of Siddhas whose white-banner-like name is renowned to the peak of the existence of samsara. Many aeons ago, Pema Rikzin attained enlightenment as the Buddha Shikhin, and just hearing his name protected beings from [falling into] the abyss of the lower realms. In this aeon of the teachings of Shakya Sengye, to liberate the infinite [numbers of] sentient beings who have fallen into the ocean of samsara, he manifested again as Glorious Saraha, Mahapandita Vimalamitra, Acharya Kukuripa, and Mahapandita Drime Shenyen in the land of India; and as Palgyi Senge, Langdro Konchok Jungney, Dharma King Tiral, Karmapa Dusum Khyenpa, the Unequaled Lord Tsongkhapa Lobsang Drakpa, and others, in the land of Tibet. To uphold and propagate the profound, secret and essence yanas of the Ösel Dzogpa Chenpo, the Great Perfection, he intentionally manifested again in human form, revealing different magical displays according to the various capacities of beings.
As Orgyan Terdak Lingpa said:
A yogi will come from the Dokham
With the name of Pema Drakpo, who is the reincarnation of Langdro.
And Rikdzin Düdul Dorje said:
A manifestation of Lang Pal will come to the [Great] Mountain
With the name of Pema, ornamented with a mole on his chest.
[The First Dzogchen Rinpoche: Pema Rikzin
[The First Dzogchen Rinpoche, Pema Rikzin, was born in the region of the Riwoche, as predicted in numerous recorded unmistaken prophecies and works of praise.
He studied with the lord of yogis, Karma Chakme, as well as with the leader of the Snowy Land of Tibet, the Victorious Great Fifth Dalai Lama, and others. He trained and practiced in the teachings and instructions from the traditions of the Old and New Translation Schools of Tantra, and the Mahamudra and Dzogchen yogas. By perfecting learning and contemplation, he became accomplished in the ocean of the instructions of Sutra and Tantra. He completed retreats at Samye Chimphu, Lhodrak Khachu, Yerpa Lhari, Shang Zabu Lung, Chang Namtso, Palgyi Tsaritra, and other sacred places, during which he had visions of Yidam deities. He attained the realizations of the Perfection of Awareness and mastered the great empowerment of Samantabhadra.
He wrote supplications, guru yoga [practices], praises, and aspirations, and authored the Crystal Mala of Key Instructions, explaining the ground, path, and fruition of Dzogchen. In addition, he wrote instructions exhorting others to practice; a collection of songs expressing his realization of view, meditation and action, together with his autobiography; advice and instructions to all levels of beings who desire liberation; and [manuals on the] practice of sadhanas and activities. All together, he completed these six classes of writings on the doctrine to guide future practitioners on the path.
To his teacher, the Great Fifth, he offered the experiences and realizations of his meditatione unique realization in his profound heart. [About that, the Great Fifth wrote:]
The statement by Kham Dzogchenpa of his way of experience and realization
Arose as uncontrived, spontaneous realization.
Such sustained realization of one-pointedness is the imprint which unmistakably indicates a lord of the siddhas.
This is clearly set forth in the kha volume of the biography [of The Fifth Dalai Lama].
Later, in the letter called "Pleasing Samantabhadra" theGreat Fifth] also scattered the flowers of praises to the Drupwang Pema Rikzin. In these ways, the drum of victory resounded and his fame as the great lord of the siddhas spread in all directions. He tamed many fortunate beings and established them on the path of ripening and liberation. Among these, his main disciples were: Rikzin Nyima Trakpa, the display of emanation by Khonchen Luwang Sung, who was like the sun; Noble Namkha Osel, the emanation of the great siddha Melong Dorje, who was like the moon; and Rabjampa Tenpe Gyaltsen, Sugatha Nyangen Me, who, though appearing as a human, was like the great constellation of the early morning. Headed by these three great heart sons, the assembly of his students [shined] in all directions like stars in space. He [thus] elucidated the doctrine of the Victorious One through the activities of the three wheels.
Once, while the great Siddha was concentrated upon sustaining the experience and practice of the luminous youthful vase body without leaving the body behind, the Great Fifth said:
Foretold by the Orgyan Padmasambhava to hold the name of Pema,
You, the lord of yogis
[Should travel to] the Domey, in the eastern region,
[Ge]gye and Rudam [surrounded by a] white fence [of snowy mountains].
When one of those is transformed into a seat [of dharma]
It will cure beings of the poverty of the teachings,
And tame even barbarous beings with dharma.
[With the pronouncement of] this Vajra command and prophecy made by one with unobstructed vision of hidden objects, Pema Rikzin was called to [travel and build the monastery in Eastern Tibet], just as Jowo Dipamkara had been asked to travel to Tibet. In the Male Wood Mouse year [1683], at the age of sixty, he traveled to Domey in Eastern Tibet with the intention to benefit beings and further the doctrine [in general], and in order to propagate the teachings of the Dzogpa Chenpo Great Perfection [in specific]. There, at the age of sixty one, in the Female Wood Ox year of the 11th Rabjung (1684 CE), [he located] Lha Nyen Ziltrom Dorje Yungdrung, the supreme sacred place which Orgyen Vajradhara visited and blessed with his presence, and where, for that reason, numerous dakas and dakinis assemble like the clouds. Situated there, in the center of the land of Dokham, [known as] the Middle Seat, in Rudam Kyi-Tram valley, he found a site which possessed all the nine excellencies of geomancy, and on the most propitious spot established the great teaching center renowned as Orgyan Samten Choling. The great door of tendrel then opened in an auspicious direction, a hundred thousand auspicious appearances arose simultaneously and even the gods scattered flowers. Through the elucidation of the definitive, secret, and essence teachings of the Old Translation School, he established a place where the great sangha of five hundred rikzin yogis of the Dzogchen path hoisted the banner of practice.
