Professional Documents
Culture Documents
of the Past
Dudjom Rinpoche
Dilgo Khyentse Rinpoche (short)
Mipham Rinpoche
Second Dzongsar Jamyang Khyentse Rinpoche
Jamyang Khyentse Wangpo
Patrul Rinpoche
Jigme Lingpa
Do Khyentse Yeshe Dorje
Longchen Rabjam
Dudjom Lingpa
Khenpo Jigme Phuntsok
Nyoshul Khen Rinpoche
Nagarjuna
Atisha
Dilgo Khyentse Rinpoche (long)
1
Dudjom Rinpoche
Kyabjé Dudjom Rinpoche (1904-87) - one of Tibet’s fore- one of the most outstanding yogins, scholars and medita-
most yogins, scholars, and meditation masters. He was rec- tion masters of recent times, who inspired not only awe in
ognized as the incarnation of Dudjom Lingpa (1835-1904), those who met him, but also devotion and deep affection.
whose previous incarnations included the greatest masters, After the flight of the Tibetans into exile, it was Dudjom
yogins and panditas such as Shariputra, Saraha and Khye’u Rinpoche who was the first master to be accorded the title
Chung Lotsawa. Considered to be the living representative of Supreme Head of the Nyingma School of Tibetan Bud-
of Padmasambhava, he was a prolific author and revealer dhism, the ‘oldest’ school introduced into Tibet in the 8th
of the ‘treasures’ (terma) concealed by Padmasambhava. A century by Guru Padmasambhava.
prolific author and meticulous scholar, Dudjom Rinpoche
wrote more than forty volumes, amongst the most well- Dudjom Rinpoche was born in 1904, into a noble family
known of which are his monumental Fundamentals and in the south-eastern Tibetan province of Pemakö, which is
History of the Nyingma School. one of the four ‘hidden lands’ of Padmasambhava. He was
recognized as the incarnation of Dudjom Lingpa (1835-
Over the last decade of his life he spent much time teach- 1904), a famous tertön or discoverer of concealed ‘trea-
ing in the West, where he helped to establish the Nyingma sures’ (terma), particularly those related to the practice of
tradition, founding major centres in France and the United Vajrakilaya. Dudjom Lingpa had intended to visit southern
States. Tibet to reveal the sacred land of Pemakö, but as he was
unable to do so, he predicted that his successor would be
His Holiness Dudjom Rinpoche, Jigdral Yeshe Dorje, was born there and reveal it himself.
2
In his youth, Dudjom Rinpoche studied with some of the
most outstanding masters of the time. He began his studies
with Khenpo Aten in Pemakö, before attending some of
the great monastic universities of Central Tibet—such as
Mindroling, Dorje Drak and Tarjé Tingpoling—and East
Tibet—such as Kathok and Dzogchen. But it was to Mind-
roling that he returned to perfect his understanding of the
Nyingma tradition. Foremost among his many teachers
were Phungong Tulku Gyurmé Ngedön Wangpo, Jedrung
Trinlé Jampa Jungne, Gyurme Phendei Özer and Minling
Dordzin Namdrol Gyatso.
Unique in having received the transmission of all the ex- tion. This monumental history of the Nyingma School is a
isting teachings of the immensely rich Nyingma tradition, masterpiece which presents, for the first time, a great deal
Dudjom Rinpoche was especially renowned as a great ter- of new material on the development of Buddhism in Tibet,
tön, whose termas are now widely taught and practised, and will remain the authoritative work on the subject.
and as the leading exponent of Dzogchen, the ultimate
teaching within Tibetan Buddhism. Above all else, he was At the invitation of His Holiness the Dalai Lama, Dudjom
regarded as the living embodiment of Padmasambhava, Rinpoche also wrote a history of Tibet. Another major
and his representative for this time. A master of masters, part of his work was the revision, correction and editing
he was acknowledged by the leading Tibetan teachers of of many ancient and modern texts, including the whole of
his time as possessing the greatest power and blessing in the Canonical Teachings (kama) of the Nyingma School, a
communicating the nature of mind, and it was to him that venture he began at the age of 74. His own private library
they sent their students when prepared for this ‘mind-di- contained the largest collection of precious manuscripts
rect’ transmission. In fact, Dudjom Rinpoche was the root and books outside Tibet.
teacher of many of today’s most prominent masters.
After leaving Tibet, Rinpoche settled first in Kalimpong,
He was no less famous as an author and a meticulous in India, and later in Kathmandu, Nepal. At a time when
scholar. His writings are celebrated for the encyclopaedic it seemed threatened with extinction, he played a key role
knowledge they display of all the traditional branches of in the renaissance of Tibetan culture amongst the refugee
Buddhist learning, including poetics, history, medicine, as- community, both through his teaching and his writing. He
trology and philosophy. A writer of inspirational poetry of established a number of vital communities of practitio-
compelling beauty, he had a special genius for expressing ners in India and Nepal, such as Zangdok Palri in Kalim-
the meaning and realization of Dzogchen with a crystal- pong, Dudal Rapten Ling in Orissa, and the monasteries
like lucidity. at Tsopema and Boudhanath. He actively encouraged the
study of the Nyingma Tradition at the Tibetan Institute for
Amongst the most widely read of his works are the The Ny- Higher Studies in Sarnath, and continued to give teach-
ingma School of Tibetan Buddhism, Its Fundamentals and ings according to his own terma tradition, as well as giving
History; which he composed soon after his arrival in India many other important empowerments and transmissions,
as an exile and which is now available in English transla- including the Nyingma Kama, the Nyingma Tantras and
3
the Treasury of Precious Termas (Rinchen Terdzö). Dordogne area of France, and there in August 1984 he gave
his last large public teaching.
When Dudjom Rinpoche was eight years old, he began to
study Shantideva’s Bodhicharyavatara with his teacher Or- Dudjom Rinpoche was undoubtedly a fully realized mas-
gyen Chogyur Gyatso, a personal disciple of the great Pa- ter, yet, every day he would rise hours before dawn in or-
trul Rinpoche. When they had completed the first chapter, der to practise; in the mornings he would pray for all those
his teacher presented him with a conch shell and asked him who had taken refuge in him, and in the evenings for those
to blow it towards each of the four directions. The sound it who had died. Continually he prayed that all those who
made to the East and to the North was quite short, in the saw him, heard him, came in contact with him or even
South it was long, and in the West longer still. This was to thought of him would be freed from suffering. He always
be an indication of where his work in later times would be made a point of being accessible to people from all walks
most effective. Kham, in the east of Tibet, had been the of life, and anyone who had the good fortune to meet him
birthplace of Dudjom Lingpa, who had already been very could not fail to be touched by his warmth, simplicity and
active in that region. In the South, throughout the Himala- vivacious sense of humour, as much as they were awed by
yan regions of Bhutan, Sikkim, Nepal and Ladakh, Dudjom his presence, deep wisdom and vast learning.
Rinpoche had many thousands of disciples; when, on one
occasion, he gave teachings in Kathmandu intended only www.rigpawiki.org
for a few lamas, between twenty-five and thirty thousand
disciples came from all over India and the Himalayas.
In the final decade of his life, in spite of ill-health and ad- Dilgo Khyentse Rinpoche c.1910-1991
vancing years, he devoted much of his time to teaching in
the West, where he successfully established the Nyingma Vajrayana master, scholar, poet, teacher, and head of the
tradition in response to the growing interest amongst Nyingma school of Tibetan Buddhism
Westerners. He founded many major centres including
Dorje Nyingpo and Orgyen Samye Chöling in France, He was born in the Denkhok Valley at Kham Derge, East-
and Yeshe Nyingpo, Urgyen Chö Dzong and others in the ern Tibet in 1910 to a family directly descended from the
United States. During this historic period, he tirelessly gave ninth century King Trisong Detsen. His father was a min-
teachings and empowerments, and under his guidance a ister to the King of Derge. When he was seven years old, he
number of Western students began to undertake long re- was publicly recognized as the reincarnation of Jamyang
treats. Dudjom Rinpoche also travelled in Asia, and in Khyentse Wangpo by Shechen Gyaltsap Rinpoche (1871-
Hong Kong he had a large following, with a thriving centre 1926) at Shechen, one of the six principal monasteries of
which he visited on three occasions. the Nyingmapa school. During the next few years Dilgo
Khyentse received full schooling from various tutors, in
In 1972, 1976 and 1979 he visited London at the invita- addition to training in meditation, and in the study of the
tion of Sogyal Rinpoche, who travelled with him during his
tours of the West as his translator and aide. In 1979 he spent
the whole month of May at the centre of Dzogchen Orgyen
Chöling in north-west London, which was later to become
Rigpa. He gave public talks, empowerments and teachings
in central London, and special Dzogchen instructions to
small groups. It was at this time that a unique 16mm. film
was made of him teaching and practising meditation.
Kyabje Khyentse Chokyi Lodro of Dzongsar (Second At seventeen, from Thartse Ponlop Loter Wangpo he
Dzongsar Jamyang Khyentse Rinpoche ) was the greatest received the Sakya transmissions of Lamdre Lopshe, the
master of many lineages of this century. tantra of Hevajra, and other scriptures. At eighteen, from
his father he received the transmissions of Rinchen Terdzo
He was born in the Water Snake year of the fifteenth Rab- and the terma teachings of Chokling. At nineteen, from
jung (1893) at Rekhe Ajam near Kathok Monastery. His fa- Khenpo Samten Lodro he received Drupthap Kuntu and
ther was a tantric master called Gyurme Tsewang Gyatso, other transmissions.
the grandson of Terton Dudul Rolpatsal, and his mother
was Tsultrim Tso. His father named him Jamyang Chokyi At twenty-six, he went to Dzogchen Monastery and re-
Lodro. At the age of six, Khyentse Rinpoche learned to read ceived ordination as a monk from Khenpo Jigme Pema
texts with his uncle with little effort. Losal. Also, from Shechen Gyaltsap he received transmis-
sions of Chang ter, Minling ter, and many other teachings.
When he was seven, Kathok Situ Chokyi Gyatso, the That same year, he established a shedra called Khamche at
nephew of Jamyang Khyentse Wangpo, brought him to Dzongsar Monastery. He invited Shenphen Chokyi Nang-
Kathok Monastery and recognized him as the activity- wa (aka Zhen-ga, 1871-1927) of Dzogchen Monastery as
manifestation of Jamyang Khyentse Wangpo, as proph- the first khenpo to teach at the new shedra. Later it be-
esied by Kongtrul Yonten Gyatso. Kathok Situ performed came a famous institution from which many great scholars
the hair-cutting ceremony and named him Jamyang Lodro emerged.
Gyatso.
At twenty-eight, he went to Golok for many months’ visit
His Receiving Teachings to see the third Dodrupchen, Jigme Tenpe Nyima, son of
the famous terton Dudjom Lingpa. He received the em-
Kathok Situ assigned his own tutor, Khenpo Thupten powerments of Rigdzin Dupa and Ladrup Thigle Gyachen.
Rigdzin, to Khyentse, and under his tutorship, Khyentse He also received teachings on Yeshe Lama, Longchen Ny-
Rinpoche studied prayers, grammar, astrology, Sanskrit, ingthig, and The Outline of Guhyagarbha-mayajala-tantra.
and many scriptures. From The Second Kathok Situ, he re- From Konme Khenpo of Dodrupchen Monastery he re-
ceived the transmission of Nyingthig Yabzhi, Longsal cycles, ceived the transmissions of the Damcho Dechen Lamchok
and many other scriptures, and Situ became the most im- cycle discovered by the first Dodrupchen as a terma. From
portant person for his spiritual path and secular life. From Terton Sogyal he received Vajrakila and Trolihik transmis-
Adzom Drukpa in Trom Valley he received Longchen Ny- sions.
ingthig, Gongpa Zangthal, Lama Yangtig transmissions,
and the introduction to Trekcho meditation. At thirty-two, at Shechen Monastery, he again received
many transmissions, including Dam-ngak Dzo and
When Khyentse Rinpoche was thirteen, his tutor passed Changter from Shechen Gyaltsap Pema Namgyal, who be-
away and so he studied Domsum, Yonten Dzo Yizhin Dzo came one of his important teachers.
Khenjuk, and the texts by Asanga with Kathok Situ, Khen-
po Kunpal, and many others. At thirty-three, he went on a pilgrimage to Central Ti-
bet. At Mindroling Monastery he took the ordination of
When he was fifteen, because of the death of the young a monk from Khenpo Ngawang Thupten Norbu for the
second time, as his predecessor had been ordained at this
monastery in the lower Vinaya lineage.
7
Just before his return from Central Tibet, Kathok Situ Urgyen Rinpoche one could ask him for clarification about
died. After that, for about fifteen years, Khyentse also some point, in any of the termas from any of the numerous
looked after the administration of Kathok Monastery. He lineages, and he always had an answer.
built many religious monuments, restrengthened the scrip-
tural college, and enthroned the new tulku of Kathok Situ, There were many incidents of his displaying powers. Once
as recognized by the fifth Dzogchen Rinpoche. he blessed a new image, and it became hot to the touch.
When he blessed the Mahakala image of the Dzang Ma-
From Kathok Khenpo Ngawang Palzang he received hakala temple, the image moved as if it were alive. When
transmissions of the Khandro Yangtig, Longsal, and Dudul he prepared ambrosia, beams of light arched around the
cycles. In total, he studied with about eighty masters from temple. At the time of an empowerment of Vaishravana,
all the different traditions of Tibetan Buddhism. gold dust rained through the air. Many times the distribu-
tion of a small amount of blessing pills or nectar became an
His Great Realizations inexhaustible supply for a huge assembly of devotees.
He had many visions, accomplished many attainments, His main Nyingma disciples included: Kyabje Dudjom
and manifested many spiritual powers. According to Tulku Jigdral Yeshe Dorje, Kyabje Dilgo Khyentse Rinpoche,
8
Kyabje Chadral Sangye Dorje Rinpoche, Kyab-
je Tulku Urgyen Rinpoche, Kyabje Dungsay
Thinley Norbu Rinpoche, Ven. Tarthang Tulku Jamyang Khyentse Wangpo
Rinpoche, Ven. Sogyal Rinpoche, among oth-
ers. His main Sakya disciples were Kyabje De- by Alak Zenkar Rinpoche
zhung Rinpoche and H. H. Sakya Trizin. His
main Kagyu disciples included the second Jamyang Khyentse was born in the region of Yaru Khyungchen Drak in
Jamgon Kongtrul Rinpoche, Sangye Nyenpa Dilgo in Derge, East Tibet, on the fifth day of the sixth Tibetan month
Rinpoche, and his main Gelug disciple was of the Iron Dragon year during the fourteenth sexagenary cycle. His
Kyili Kyabgon Rinpoche. father was Rinchen Namgyal and his mother Sönam Tso.
At the age of sixty-three, travelling through Jamyang Khyentse learnt to read at the age of four or five, and from an
Lhasa he reached India. He went on a pilgrim- early age his intelligence grew so keen he was able to master reading,
age to all the sacred places of Buddhism in In- writing and other skills without any difficulty. At twelve, he was recog-
dia and Nepal. Then he made the Palace Chapel nized by Thartse Khenchen Jampa Kunga Tendzin as the incarnation
of the king of Sikkim his main temporary resi- of the great khenpo of Evam Tharpatse, Jampa Namkha Chimé, and he
dence and continued to give endless teachings was given the name Jamyang Khyentse Wangpo Kunga Tenpé Gyalts-
and transmissions to devotees from all walks of en Palzangpo. At twenty-one, he received full ordination from Minling
life. Khenchen Rigdzin Zangpo. In all, he had more than one hundred and
fifty teachers, who were great masters from all four major schools, from
His Entering into Parinirvana the regions of Ü and Tsang, as well as eastern Tibet, including Minling
Trichen Gyurme Sangye Kunga, Shechen Gyurme Thutob Namgyal,
At the age of sixty-seven, with the Chinese Sakyapa Dorje Rinchen and the great khenpo brothers of Thartse, as
Communist invasion of Tibet underway, he
again became seriously ill. Prayers and rituals
for his long life were performed day and night,
by all the lineages in Sikkim. Despite these
devoted spiritual efforts, he died. According
to Sogyal Rinpoche he died in the ‘sleeping
lion’s posture’, a yogic posture, and remained
in a subtle meditative state for three days. His
body was kept in state for six months, as dis-
ciples throughout the Himalayas came to pay
their respects. His body did not display the
usual signs of decomposition during this time.
His cremation was performed at a stupa at
Tashiding, Sikkim, and his remains are kept in
the Royal Chapel of Sikkim. On the sixth day
of the fifth month of the Earth Pig year of the
sixteenth Rabjung (1959), he passed away amid
signs of lights, earthquakes and sounds. Today
most of his remains are preserved in a small
golden stupa at the Royal Chapel of Sikkim.
www.rangjung.com
9
well as many other exponents of the scriptures learned in tions of the Buddha’s enlightened body. As representations
the five sciences. of enlightened speech, he commissioned the carving of
woodblocks for almost forty volumes of texts and was re-
Through his studies in the ordinary sciences of craft, sponsible for around two thousand volumes being copied
medicine, grammar and logic, and the various secondary out by hand. As representations of the Buddha’s enlight-
disciplines, as well as the major treatises of the causal ve- ened mind, he commissioned the construction of more
hicle of characteristics on Madhyamika, Prajñaparamita, than a hundred stupas in gold and copper, the foremost
Vinaya and Abhidharma, and the profound instructions of of which was the great stupa at Lhundrup Teng. To house
the tantras such as Chakrasamvara, Hevajra and Guhyasa- these representations of enlightened body, speech and
maja, as well as the Guhyagarbha and the Kalachakra and mind, he built some thirteen temples and shrines, large and
other tantras of the resultant vehicle of Secret Mantra, he small, where the members of the sangha received venera-
dispelled any doubts and misconceptions. tion, and undertook regular daily practices and periodic
ceremonies. In addition, he offered timely aid to monaster-
He received these teachings in their entirety and in the ies damaged during the civil disturbances and unrest of the
proper way, imbibing all the ripening empowerments, lib- time, and made vast donations to support offerings and so
erating instructions and supporting reading transmissions on. He advised officials from China and Tibet, as well as the
from the whispered ‘mouth-to-ear’ lineage into the glori- kings and ministers of Derge, and in doing so brought rec-
ous ‘eternal knot’ of his wisdom mind. onciliation. Such were his unparalleled deeds in the activity
sphere of work to benefit the teachings and beings.
With great diligence, and forsaking all physical hardship,
he received the reading transmissions for about seven hun- Bringing to an end such vast and magnificent deeds, he
dred volumes in total, representing the complete unbiased demonstrated passing into nirvana on the twenty-first day
teachings of India and Tibet, including especially whatever of the second month of the Water Dragon year during the
transmissions still remained for the Precious Translated fifteenth sexagenary cycle.
Teachings of the Victorious One (Kangyur), the Collection
of Nyingma Tantras (Nyingma Gyübum), and the Trans- Moreover, it was this great master who was responsible for
lated Treatises (Tengyur). arranging the major collections such as The Compendium
of Sadhanas, and it was through his enlightened activity
Not only did he come to possess infinite learning, he also that Jamgön Kongtrul Rinpoche’s Five Treasuries, Pönlop
developed unsurpassable qualities of experience and real- Loter Wangpo’s Compendium of Tantras and Palyul Gya-
ization through perfecting the practice of meditation. In trul Dongak Tenzin’s Collection of the Twenty-seven Man-
time, his fame spread throughout Tibet and the name of dalas of the Nyingma Kama were all compiled and edited.
Pema Ösal Dongak Lingpa, ‘holder of the seven special So it was that his enlightened activity continued, bringing
transmissions (ka bab dün)’, was heard everywhere like all these teachings to his own fortunate followers and so
claps of thunder resounding through the land. many other students of the Dharma.
All that he himself had received of the sutras, tantras and Composed by the devoted Thubten Nyima
pith instructions, he passed onto his disciples in accor-
dance with their own inclinations and karmic fortune. By www.lotsawahouse.org
continuously giving empowerments, transmissions and
teachings, he ensured that his followers were thoroughly
grounded in the complete non-sectarian teachings of the
Buddha, and established many on the path of maturation
and liberation.
The Institute’s popularity grew until there were 8500 stu- (1800-66) - The body (and/or mind) emanation of Jikmé
dents at the site, including about 1000 ethnic Chinese as Lingpa. He was said to be the son of the protector Nyenchen
well as students from Taiwan, Hong Kong, Singapore, and Tanglha. His main teacher was the First Dodrupchen, Jik-
Malaysia. mé Trinlé Özer. His life featured many miraculous events,
In 1987 Khenpo Jigme Phuntsok made a pilgrimage to the especially during his childhood, and in later life he lived
sacred mountain of Wutai Shan where he taught the 37 as a hunter, like some of the mahasiddhas of ancient In-
practices of the Boddhisattavas vows to an unprecedented dia. He famously introduced Patrul Rinpoche to the nature
gathering of Tibetans, Chinese, Mongolians and others. of mind while beating him and dragging him by the hair.
His incarnations included the first Alak Zenkar Rinpoche,
In 1990 Khenpo Jigme Phuntsok traveled to India, where
Pema Ngödrup Rolwe Dorje (1881-1943).
he met His Holiness the Dalai Lama. Since then he traveled
to many countries, including Nepal, Bhutan, the United
States, Canada, England, France, Germany, Taiwan and
Hong Kong where he taught extensively on Tibetan Bud-
dhism and culture.
Atisha immediately ran back to his master Avadhutipa and At Vajrasana, the Vajra Seat, at modern Bodh Gaya, while
now, from the age of twenty-one to twenty-five, studied circumambulating the great stupa relic monument for
intensively the Madhayamka middle way outlook of real- honoring the Buddha, Atisha heard two statues whisper-
ity. During this period, he also studied with many other ing to each other in a niche overhead. One asked the other,
highly accomplished teachers and became extremely well “If you wish to achieve enlightenment as quickly as pos-
versed in all systems of tantra practice. In fact, he became sible, in what should you train?” “A totally dedicated heart
rather proud of his erudition and felt he was rather clever of bodhichitta” was the reply. And while circumambulating
with these hidden measures to protect the mind and that the cupola of the monument, a statue of Buddha, the Van-
he had mastered all their texts. But then, he received a pure quishing Master Surpassing All, spoke to him saying, “O
vision of a dakini, a celestial maiden whose movements mendicant monk, if you wish to realize your fullest poten-
are unimpeded by ignorance, who held in her arms many tial quickly, train in love, compassion, and bodhichitta.”
volumes on the everlasting streams of such tantra systems.
She told him, “In your land, there are only a few such texts, At that time, the most famous master holding the complete
but in our land there are so many,” After this, his pride was teachings on how to develop bodhichitta was Dharmamati,
deflated. the Sublime Teacher from Suvarnadvipa, the Golden Isle.
Thus, with a group of 125 learned monks, Atisha set off
One day, he decided to go off and devote all his energies on a ship of merchants bound for the Golden Isle, mod-
to the tantra practices in order to realize his fullest poten- ern Sumatra. In those days a long ocean voyage was not an
tial in his very life. His vajra master, Rahulagupta, then ap- easy affair and they had a particularly difficult passage with
peared in a dream and advised him not to do so and desert storms, whales, and losing their way. It took thirteen ardu-
everybody, but to become a mendicant monk. He should ous months to complete their journey, but Atisha remained
continue in this manner with steady practice and achieve undaunted throughout.
perfect enlightenment in its due course of time. Thus, at
the age of twenty-nine, Atisha received from the stable el- When they finally landed, Atisha did not go at once to the
der, Shilarakshita, the robes of a spiritual seeker who has famous master, but stayed instead for a full two weeks with
renounced family life and was given the name Dipamkara a group of this master’s disciples. He prodded them over
Jnana, “He Whose Deep Awareness Acts as a Lamp.” and again for information about their teacher and insist-
ed on his full biography. This shows us the importance of
During his first two years after taking robes, Atisha stud- thoroughly examining a spiritual master and checking his
20
or her qualifications before going to study. erate or misinformed practices, he would immediately re-
form them. His fame spread throughout India. Because of
Meanwhile, this Sublime Teacher from the Golden Isle had his compassion and insight, he was revered as the crowning
heard of the arrival from India of the learned scholar and jewel of the erudite masters. He conferred the greatest ben-
his mendicant companions on their spiritual quest. He as- efit, however, on the people of Tibet, the Land of Snow.
sembled his own community of monks for the welcome
and when Atisha arrived, they performed together many Although the Buddha Dharma had been brought to Ti-
formal ceremonies auspicious for the future. He also pre- bet several centuries earlier through the efforts primarily
sented Atisha with a Buddha statue and predicted that one of Guru Rinpoche Padmasambhava (Gu-ru Rin-po-che
day he would tame the minds of the people of the northern Pad-ma ‘byung-gnas) and several others, this early flow-
Land of Snow. ering suffered a great setback due to repression by King
Langdarma (Glang-dar-ma) (863 – 906). Few practitio-
Atisha stayed in the Golden Isle for twelve years, avidly ners were left and afterwards many points were no longer
training with this master. First, he studied A Filigree of properly understood. Many felt that the practices of ethical
Realizations (mNgon-rtogs rgyan, Skt. Abhisamaya-alam- self-discipline and tantra were mutually exclusive and that
kara) the Triumphant Maitreya’s guideline instructions for enlightenment could be achieved through intoxication and
fathoming the Omniscient One’s Sutras of Far-reaching various forms of sexual misconduct. Others believed that
Discriminating Awareness (Sher-phyin-gyi mdo, Skt. Pra- likewise contradictory were the teachings of Hinayana and
jnaparamita Sutras). He then gradually received the full Mahayana, leading respectively to liberation and enlight-
teachings on extensive behavior from the lineage of Mai- enment.
treya and Asanga, as well as those of the special lineage on
exchanging selfishness for concern with others, which the Saddened by this degenerate condition, the Tibetan king
bodhisattva Shantideva, a spiritual son of the Triumphant, YesheWö (Ye-shes ‘od) wished very strongly to invite a
had received directly from the ennobling, impeccable Man- learned master from one of the great monastic centers of
jushri himself. After Atisha gained, through these methods, India to come to Tibet and clarify the confusion. Not know-
a full-realization of a bodhichitta aim, he returned to India ing specifically of Atisha, he sent twenty-one young men to
at the age of forty-five and resided thereafter mostly at the study Sanskrit and locate a suitable master. All but two died
sequestered monastic university of Vikramashila. of the heat. Unable to invite anyone, but having learned the
language, the new translators Rinchen-Zangpo (Rin-chen
All in all, Atisha studied with 157 great teachers, but he bzang-po) (958 – 1051) and Legshe (Legs-bshad) returned
had such exceptional reverence for this magnificent teach- to the king and informed him about Atisha.
er from the Golden Isle and the measures he imparted that
tears would well in his eyes whenever he mentioned or As soon as he heard his name, the king decided that this
heard his name. When later asked by his Tibetan disciples Atisha was the person who was needed. Wasting no time,
if this display of emotion meant that he favored one of his he sent a second party of nine, headed by GyaTsönSeng
teachers above all others, Atisha replied, “I make no dis- (rGya brtson-‘grus seng-ge), with much gold to invite this
tinctions among all my spiritual mentors. But because of master. But the eight companions died as well and, unable
the kindness of my sublime master from the Golden Isle, to bring Atisha, GyaTsönSeng stayed on in India. When
I have gained peace of mind and the dedicated heart of a news of this second failure reached Yesheywo, he decided
bodhichitta aim.” to lead an expedition himself to collect more gold for yet
another party. But on this mission, he was captured on
Inviting Atisha to Tibet the Nepalese border by the rival King of Garlog (Gar-log,
Qarluq), who wished to prevent the further spread of Bud-
After Atisha’s return to India, he protected and upheld the dhism in Tibet.
Triumphant One’s hallowed Dharma by three times defeat-
ing in formal debate non-Buddhist extremists. Within the King YesheWö’s nephew, Jangchubwo, was informed either
Buddhist fold, he established many institutes of learning to give up this mission to India or to raise an amount of
wherever he traveled, and whenever he saw signs of degen- gold equal to the size of his uncle in order to secure the
21
hostage’s release. The nephew traveled about the kingdom, him to the palace and, insisting that the translator sit on
but was only able to collect gold equal to the King’s torso the royal throne, pleaded with him. “My uncle died so that
and limbs. He could not raise the additional gold for his Atisha could be invited to Tibet. If his wish is not fulfilled,
head. When the Garlog ruler demanded the full measure of the troubled people of this land will surely fall into terrible
ransom, the nephew requested permission to see his uncle. rebirths. I beg you to save these unfortunate beings.” The
young king then broke down and wept. Nagtso had no
He was taken to a dark prison cell enclosed by iron bars. choice but to accept and brave the hardships of yet another
There he explained the situation to his uncle, who was in journey to India.
chains and very frail, and said he would continue to search
for the remaining gold. “Do not give up hope,” he told his The translator set off with 700 gold coins and six compan-
uncle, “for I shall raise the ransom. I could wage war with ions. The King escorted them for several days and, before
this Garlog king, but many would be killed. Buying your taking his leave, reminded Nagtso to tell Atisha, “This is
freedom seems best.” the last of the gold in Tibet and my uncle was the last of
Tibet’s great men. If he has any compassion for others, he
“My dear nephew,” the aged King replied, “I never expected must come. If the barbarians of Tibet have such concern for
you to have such compassion and wisdom. I am pleased the Dharma and he has none, then Buddhism has indeed
that you understand the evils of violence, but now you must weakened and there is no hope!” The King then turned
forget about me. Instead, use all the gold you have collect- back to his palace.
ed to invite to Tibet the great master Atisha. I have died
countless times in previous lives, but I am sure I have never On the way to India, the delegation met a young boy who
before sacrificed myself for the Triumphant One’s Dharma. asked the purpose of their journey. When told, he was very
Now I am very happy to do so. Whomever you send to In- pleased and said, “You will be successful in your quest if
dia, please have him tell Atisha that I have given my life for you always recite this prayer, ‘I make obeisance to and take
the welfare of my subjects and the Dharma so that he could safe direction from Avalokiteshvara. I request that the Tri-
be brought to Tibet. Although I have not had the fortune umphant One’s Dharma flourish in Tibet.’” When asked
to meet him this lifetime, I have fervent hopes that I can in who he was, the boy said they would find out in due time.
the future.” The nephew submitted to his uncle’s command
and departed, nearly overcome by grief. Eventually, the travelers reached the sequestered monastic
university of Vikramashila late one night and camped at the
Jangchubwo, now became King of Tibet. He decided that gates. In a room above, lived Gyatsonseng, the Tibetan who
the best person he could send on this third mission would had led King Yesheywo’s second mission. When he heard
be the translator Nagtso (Nag-mtsho Lo-tsa-ba), who had voices speaking his native tongue, he looked down with
already been to India several times. The new king invited great surprise and, seeing the party camped below, asked
22
why they had come. The Tibetans excitedly related their months, an important monastic ceremony was held. As ev-
story, and even disclosed that the purpose of their mission eryone was required to attend, the travelers hoped that at
was, in fact, to bring Atisha himself back to Tibet. Gyatson- last they would catch a glimpse of Atisha. As they watched
seng warned them not to reveal their aims so openly. He and waited, many great masters made their entrance. Some,
advised them to leave their gold with the boy posted at the like the famous Naropa, came surrounded by a huge reti-
gate and come to see him in the morning. The travelers did nue. Others were preceded by attendants bearing flowers
so and the small boy told them to rest and to trust him. and incense. Finally, Atisha arrived. He was dressed in old
tattered robes, with the chapel and storehouse keys tied to
Early the next day, the lad woke them and asked why they his waist. The Tibetans were sorely disappointed with his
had come. When they told him everything, the boy said unimpressive appearance and asked Gyatsonseng if they
crossly, “You Tibetans talk too much! You must keep this could invite one of the other more glamorous masters in-
quiet. Otherwise, there will be much interference. Impor- stead. Gyatsonseng told them, “No, Atisha has a very spe-
tant things should never be done in haste, but always slowly, cial close bond with Tibet and, despite his appearance, he
carefully, and in secret.” He then returned their gold coins is the one you must bring back.”
and led them into the enormous monastic grounds.
Finally, a secret meeting was arranged. Nagtso presented
The party met an old man who greeted them and asked Atisha with the gold coins piled high on a round mandala
where they were from and why they had come. Again, they offering plate and told him the history of how the hallowed
made no attempt to hide anything and the old man scolded Dharma had degenerated in Tibet. Relating the story of
them, “If you continue indiscreetly like this, you will never King Yesheywo’s sacrifice and repeating the words of both
accomplish your goal. Tell your mission only to Atisha.” the uncle and nephew, Nagtso pleaded with him to come.
He then offered to show them to Gyatsonseng’s room. Al-
though he walked slowly with a cane, no one could keep Atisha told them they were very kind and that he had no
up with him, for he too, like the small boys before, was an doubt that those Tibetan kings were in fact bodhisattvas.
emanation of Avalokiteshvara, overseeing their mission. He was aware of the problems and sincerely respected the
King for his sacrifice, but they must try to understand he
Now the Tibetans decided on a plan of action. Gyatsonseng was getting on in years and had many responsibilities as
told them to say they had come to study Sanskrit. “Our keeper of the monastery’s storehouse. He hoped it would
chief abbot, the elder Ratnakara, is Atisha’s superior and be possible to come and returned their gold for the journey
regards him very highly. If he hears of your real purpose, he home. “Meanwhile,” he told them, “I must consult with my
will make sure you never even meet Atisha.” personal yidam.”
The next morning, they reported to the Abbot and present- That night, Tara appeared to Atisha in a pure vision and told
ed him with half their gold coins. They told him that in the him his journey would be a complete success. He would
past many of their countrymen had come to India seeking benefit the Tibetans enormously and would find among
to invite to Tibet such erudite masters as Atisha. However, them a disciple with an especially close bond to him. This
they had come to study and become learned themselves. would be an upasaka, a man with lay vows, and he would
The venerable elder was greatly relieved and said, “By all spread the Dharma even further. “But,” she told him, “if
means do that. Do not misunderstand. It is not that I have you remain in India, you will live to be ninety-two, whereas
no compassion for Tibet, but Atisha is one of our most if you go to Tibet your life span will be seventy-two years.”
highly realized masters, especially in terms of his bodhi- Atisha now felt confident to go with the Tibetans and that it
chitta. If he does not remain in India, there is no hope for was worth the sacrifice of twenty years of his life if he could
the Buddha’s teachings to be preserved in their birthplace.” truly benefit others. He would have to find some clever
The Abbot, however, was still highly suspicious of these means to obtain leave from his shrewd abbot.
foreigners and prevented them from meeting Atisha.
First, he asked permission to make pilgrimages to the east,
The Tibetans, convinced that their ploy had worked, be- south, and west of Vikramashila. This was granted and he
gan to attend classes and bided their time. After several visited a number of holy places. He then asked to make a
23
teacher’s wish that I visit India three times. Now, I must
make this final journey.” They also met the aged translator
Rinchen-Zangpo, but he too was unable to help. “As you
can see by the white hair on my head,” he said, “I am very
old. I have worked all my life without ever the chance for
intensive practice.” Thus, Atisha went on, forced to rely on
Nagtso’s limited skills.
Khyentse Rinpoche’s elder brother had been recognized as “In any important matter, my father would seek advice from
the incarnation of Sangye Nyenpa, a great teacher whose Mipham Rinpoche, and at this time Mipham Rinpoche
seat was Benchen. Despite being very religious, his father said, ‘It is still a little too early to publicly recognize the
was not happy at all, because his first son was already a boy as Khyentse’s incarnation. It might provoke obstacles.’
monk and he had no wish to let all the others embrace the So for the time being my father did not offer me to Loter
monastic life. Khyentse Rinpoche recounts: “While my Wangpo, nor was I sent to Dzongsar Monastery.
mother was pregnant with me, her fourth son, the family
went to visit Mipham Rinpoche, a great lama who lived in “When I was two years old, Mipham Rinpoche died, and
a hermitage about an hour’s walk from our estate. Mipham Shechen Gyaltsap Rinpoche came to participate in the fu-
Rinpoche immediately asked if my mother was pregnant. neral ceremonies. During his stay, I visited him regularly.
This my parents confirmed, and asked him if it was a boy or He told my father that I should be brought to him later at
a girl. ‘It is a son,’ said Mipham Rinpoche, ‘and the moment Shechen monastery, as I would be of benefit to the Bud-
he is born it is important that you let me know.’ dhist teachings and beings. My father asked him what in-
dications he had of this. Shechen Gyaltsap Rinpoche, who
He gave my mother a protection cord and some blessed rarely spoke of such things, replied that the night before he
pills of Manjushri, the Buddha of wisdom, to be given to had had a dream in which the image of Tseringma, the Pro-
me at birth. The day I was born, before I had any of my tectress of Long Life, in our temple turned into the goddess
mother’s milk, a lama duly wrote on my tongue the syl- herself and told him to take care of this child, who would
lable Dhi, the seed syllable of Manjushri’s mantra, using the be of benefit to the teachings. My father, who was very di-
powdered pills mixed with saffron water. rect, said that if this was really true he would allow me to
go to Shechen. But if it was just for me to occupy a throne
When I was three days old my parents took me to see at the monastery and get caught up in ecclesiastical politics
Mipham Rinpoche, who said something to the effect that he would not let me go. Gyaltsap Rinpoche assured him
I was a special child. From birth, I had long black hair that that I would be of benefit to the teachings and to beings, so
came down over my eyes. My father asked if it should be my father agreed to let me go. However, I was then still too
cut, but Mipham Rinpoche said no and tied it up himself young to be sent to Shechen.”
in five bunches, like Manjushri’s hair. At my mother’s re-
quest, he gave me a name, Tashi Paljor (Auspicious Glory), When the family traveled on pilgrimage, other great lamas,
writing it down himself on a slip of paper that my mother such as Taklung Matrul and Adzom Drukpa said that the
afterwards always kept in her prayer book. A while later, child must be an incarnate lama. But his father did not want
my parents took me to see Mipham Rinpoche again. He to let him become a lama, for there was a large family, an
26
estate, and much land to look after. However, as Khyentse To the north-east of Derge lies Shechen, one of the six prin-
Rinpoche recounts: cipal monasteries of the Nyingmapa school. It was there
that Khyentse Wangpo and Lama Mipham’s close disciple
“That same year I was burnt very seriously. Summer on our Shechen Gyaltsap Rinpoche (1871-1926) formally recog-
estate was the busiest time of the agricultural year, during nized and enthroned the young Dilgo Khyentse Rinpoche
which we employed many workers. To feed them all, huge as one of the five incarnations of this great lama. The boy
quantities of soup were cooked in an enormous cauldron. was then twelve years old. Khyentse Rinpoche tells of those
One day, playing with my brother, I fell into the cauldron golden years he spent with his teachers:
of boiling soup. The lower half of my body was so badly
scalded that I was bedridden for many months, seriously “When we arrived, Gyaltsap Rinpoche’s attendant greeted
ill despite the many long-life prayers that my family recited us with two ceremonial scarves, one for myself and one for
for me. my elder brother Nyenpa Rinpoche. He conveyed Gyaltsap
Rinpoche’s wish that the two of us wait for an auspicious
“My father asked me in desperation, ‘What ceremonies do date to meet him, for it would be the first time we had ever
you think will help you get better? If there’s anything that met him at Shechen. Shedrup, however, having been there
can save your life, we must do it!’ before, could visit him whenever he wished.
“What I wanted most was to be a monk, so I replied, ‘It “We waited for three days before receiving word; and to
would help if I could wear monk’s robes.’ My father gave his me, waiting to meet my teacher for the first time, those
word, and quickly got some robes made. When I had them days seemed very long. At long last we were taken up to
laid over me in bed, I felt overjoyed. I also had placed on his retreat quarters. Gyaltsap Rinpoche was wearing a yel-
my pillow a bell and ritual hand-drum. low jacket lined with fur, instead of monastic robes. His
hair, curling at the ends, had grown long enough to fall
“The very next day I asked Lama Osel, Mipham Rinpoche’s around his shoulders, for he rarely left his retreat hermit-
life-long attendant, to come and shave my head. I was told age. We were seated and served sweet saffron rice. Gyalt-
that a few of our old retainers wept that day, lamenting, sap Rinpoche wanted to know all about the teachers Ny-
‘Now the last Dilgo son has taken vows, that’s the end of enpa Rinpoche had met and the teachings he had received.
the family line.’ But I was so happy that soon my health Nyenpa Rinpoche answered his questions for about three
improved and the risk of an untimely death receded. I was hours.
then ten years old.”
27
“Gyaltsap Rinpoche’s hermitage was perched on a spur of
the mountainside about forty-five minutes’ walk above
Shechen Monastery. The path up to this beautiful spot was
quite steep, and slippery during the rainy season. From the
window you could see the monastery and the river down
below in the valley, framed all around by mountains snow-
covered for most of the year.
Khyentse Rinpoche tells us about the importance of the If you trust his words, you will find your way out of sam-
spiritual master: sara easily. Enlightenment is not something that can be ac-
complished just by following your own ideas; each separate
“A crystal takes on the color of the cloth upon which it is stage of your practice, whether based on the sutras or tan-
placed, whether white, yellow, red, or black. Likewise, the tras, requires an explanation from a qualified teacher.
people you spend your time with, whether their influence
is good or bad, will make a huge difference to the direction It is said that the Buddhas of the past, those of the present,
your life and practice take. and those to come have all achieved or will achieve Bud-
dhahood by following a teacher.”
Spending your time with true spiritual friends will fill you
with love for all beings and help you to see how negative at- Khyentse Rinpoche himself was to become the archetype
tachment and hatred are. Being with such friends, and fol- of the spiritual teacher, someone whose inner journey led
lowing their example, will naturally imbue you with their him to an extraordinary depth of knowledge and enabled
good qualities, just as all the birds flying around a golden him to be, for whoever met him, a fountain of loving kind-
mountain are bathed in its golden radiance. ness, wisdom and compassion. To achieve these extraordi-
29
nary qualities, Khyentse Rinpoche spent most of the next speak a single word. At noon, after lunch, I used to relax
thirteen years in silent retreat. In remote hermitages and a little and study some books; I never wasted time doing
caves deep in the steep wilderness of wooded hills near his nothing at all. My brother Shedrup often encouraged me
birthplace in the valley of Denkhok, he constantly medi- to compose prayers, spiritual songs and poems, which he
tated on the wish to bring all sentient beings to freedom thought would give me practice in writing. I found it easy
and enlightenment. He tells us about those years he spent to write, and by the end of that period I had written about
in retreat: a thousand pages; but later, when we fled Tibet, it was all
lost.
“I practiced from the early hours before dawn until noon,
and from afternoon late into the night. At midday I read That cave had a very clear feeling about it, and there were no
from my books, reciting the texts aloud to learn them by distractions. I let my hair grow and it got very long. When
heart. I stayed in a cave at Cliff Hermitage for seven years, I practiced ‘inner warmth’ I experienced a lot of heat, and
at White Grove for three years, and in other caves and huts day and night for years, in spite of the very cold climate, I
for a few months at a time, surrounded by thick forests and wore only a white shawl and a robe of raw silk. I sat on a
snow mountains. My cave had no door, and small bears bearskin. Outside everything was frozen solid, but inside
used to come and snuffle round the entrance. But they were the cave was warm.
unable to climb the ladder into the cave. Outside in the
forest lived foxes and all sorts of birds. There were leopards Later, I moved to White Grove. There I made myself a small
not very far away, too; they caught a small dog I had with wooden hut with one small window. Khyentse Rinpoche’s
me. A cuckoo lived nearby, and he was my alarm clock. As wife, Khandro Lhamo, tells us:
soon as I heard him, around three o’clock in the morning,
I would get up and start a session of meditation. At five “Rinpoche would never lie down at night; he slept sitting
o’clock I made myself some tea, which meant that I had no up straight in his wooden box. In the evening, after supper,
need to see anyone till lunchtime. In the evening I would he would start his session and not speak until lunchtime
let the fire go out slowly so that next morning the embers the next day. At lunchtime his brother would call me and
were still hot enough to be stoked up again. I could revive we would all have lunch together, and talk a little. Then,
the fire and boil tea in my one big pot without getting up right away, Rinpoche would start another session and not
from my seat, just by leaning forward. I had a large number see anyone till evening. At White Grove, where Rinpoche
of books with me. The cave was quite roomy high enough spent three years in retreat. That was after our first daughter
to stand up in without hitting my head on the roof but Chimey was born. Even after his retreat, Rinpoche would
slightly damp. Like most caves, it was cool in summer and only stay at the family house for a week or two at a time
retained some warmth in winter. before returning to his hermitage.”
I lived in the cave at Cliff Hermitage without coming out of After completing his retreat at the age of twenty-eight, Khy-
retreat for seven years. My parents would come to see me entse Rinpoche spent many years with Dzongsar Khyentse
from time to time. I was sixteen when I started that retreat. Chokyi Lodro (1893-1959), who was, like him, an incarna-
I sat all the time in a four-sided wooden box, occasionally tion of the first Khyentse. Khyentse Rinpoche considered
stretching my legs out. Shedrup, my elder brother, was my Chokyi Lodro his second main teacher and had immense
retreat teacher, and he told me that unless I took a walk respect for him. After receiving the six-month empower-
outside sometimes I might end up quite deranged; but I ments of the Collection of Revealed Treasures from him,
felt not the slightest wish to go out. Shedrup was practic- Khyentse Rinpoche told him that he wished to spend the
ing, too, in partial retreat in a hut nearby. With him was rest of his life in solitary meditation. But Khyentse Chokyi
an attendant who from time to time went to fetch provi- Lodro was adamant. ‘Your mind and mine are one,’ he said.
sions from our house, three hours away by horse. When I ‘The time has come for you to teach and transmit to oth-
returned to Kham in 1985, I met that attendant again, still ers the countless precious teachings you have received.’ So
alive.” from then on, Khyentse Rinpoche worked constantly for
the benefit of all living beings with the tireless energy that
“For five or six years I ate no meat. For three years I did not is the hallmark of the Khyentse lineage. He tells of the times
30
he spent at Dzongsar:
After escaping from Tibet and arriving in India, Khyentse that Khyentse Rinpoche might study it or read from it the
Rinpoche became one of the main teachers of His Holiness next day. Khyentse Rinpoche thanked the scholar politely,
the Dalai Lama. He had first met him in Lhasa on several but put the book down on his table, resumed the conversa-
occasions. Not long after Khyentse Rinpoche’s had reached tion he had been having with his visitors, and then went to
India, all the main lamas of the four schools of Tibetan sleep.
Buddhism gathered in Dharamsala, the Dalai Lama’s seat
in India, to offer prayers for his long life and discuss the The next day, when the time came to give the lecture in
preservation of the Tibetan Buddhist teachings in exile. The the presence of the Dalai Lama and the learned assembly,
Nyingma, Sakya, and Kagyu schools were asked to choose Khyentse Rinpoche stood up, opened the book for the first
a representative to offer His Holiness a mandala symboliz- time, and holding it without turning the pages delivered
ing the whole universe. On such occasions, whoever makes a highly erudite discourse lasting some two hours. At the
the offering traditionally starts by delivering a long, eru- end, during the offering of the Eight Auspicious Objects to
dite speech describing the universe according to Buddhist His Holiness, a clap of thunder was heard as he took the
cosmology and the fundamental tenets of Buddhist history conch shell in his hands.
and doctrine. Usually, a great scholar would compose such
a discourse over a few weeks and read it out on the day, but Everyone was struck by Khyentse Rinpoche’s learning,
Khyentse Rinpoche was only asked to give the discourse which thereafter was well known among the Tibetan com-
the day before. Nevertheless, he accepted without much munity in India. The next day, as Khyentse Rinpoche was
formality. A scholar heard what had happened and felt sor- saying goodbye to him, His Holiness said: ‘That was an aus-
ry that Khyentse Rinpoche had been asked to give such an picious sign yesterday with the thunder, was it not?’
important lecture without preparation. He brought him a
book containing the text of a similar lecture, and suggested Later the Dalai Lama asked Khyentse Rinpoche to his resi-
32
dence in Dharamsala many times. Over the years, Khy-
entse Rinpoche offered him most of the major teachings
from the Nyingma tradition. The Dalai Lama says about
Khyentse Rinpoche: