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| THE AUTOBIOGRAPHY OF JAMYANG KUNZANG CHOS CHI GYAMTSO
Even though this presentation is not yet complete, we feel that this installment will be of interest to many people. - This biography is taken from the sakya-ngor.org site. and it's English has been corrected and edited by Geir Smith, of this site.- THE LINEAGE OF MY REINCARNATIONS Known under the name of Phende Rinpoche Jamyang Kunzang Chos Chi Gyamtso, my present reincarnation is considered to be the incarnation of the great sage Birwapa, the master of yoga whose renown, like the sun and the moon, shines everywhere. The sage Birwapa is one of the 84 Siddhas or "greatly realized beings" of the supreme country of India, and his reputation is great in Buddhist countries. Nevertheless, no one knows entirely the story of his life, because no one has ever been able to fathom the exact meaning of his actions. In any event, it will be beneficial for current disciples to have some knowledge of him, and in the following we will present several outstanding events in his life which demonstrate the greatness of his qualities and learning. Here is, first of all, a short dedication to Birwapa: Praise to him who divided the waters of the great river, and who, after having drunk all the beer, stopped the course of the sun. Prostrations to he who is called Birwapa. Birwapa was born around 1200 years after the Nirvana of the master of us all, the Buddha. The master of yoga Birwapa, who is also named Palden Chos Chiong, the "fearless", was born the son of king Zahor, in India. But rejecting the prospect of ruling the kingdom, he received the novices’ vows from Abbot Dulwailha and from master Gyal ba Drapa at the temple of Song ma puri, in eastern India and erected numerous monasteries and statues. Thereafter, at the temple of the great monastery of Nalanda, he received the monks’ vows, from Abbot Dharma Mitra. Under the direction of that abbot he carried out the triple activities of study, reflection and meditation, From the same abbot, he obtained the initiations and teachings of Khorlo Dem Cho and other Yidams. He successfully mastered the ocean of the various teachings and became a great abbot, outstanding among all the learned people of Nalanda. During the day, he demonstrated the triple monastic activities of teaching, argument and composition, while at night, he practiced the teachings of Dem Cho. Even though his practice of Khorlo Dem Cho was very inspired, one night he had a terrible vision in a dream, in which a river reversed its course, and the sun and the moon fell to earth, and mountains crumbled. He thought: "From now on, I will no longer practice the meditations of the Yidams, but will only carry on with the activities of monastic life". Making this vow, he threw his rosary into a toilet. That same evening, the venerable Dorje Damema appeared to him under the form of an ordinary, blue-coloured woman. "Noble son, don't act in this wrong way. Take back your rosary, wash it in perfumed water, and resume your practice. I am the deity with which you have a karmic relation and I will protect you". So the master did as he had been advised, and the night of the 23rd day of the month Sa-Ga, Damema and the 14 goddesses of her Mandala appeared before him. He received the four empowerments and attained the "first Land". Thus it was that the flow of empowerment remained unbroken. Having obtained the intuitive vision at the moment of the empowerment, the blessings’ lineage remained unbroken. Having understood that all the preceding dreams were signs of his drawing near to attaining the "lands and paths", he was capable of transforming faults into qualities and obstacles into powers. It is thus that the essential teaching was verified and its lineage continued. Then, having gained the certainty that his understanding had become undifferentiated with that of the perfectly realized Buddhas, his mind was overwhelmed with joy and faith. Thus, he obtained the blessings of the four oral lineages. Abiding in Samadhi, each day he obtained a "land" of a higher level. It's thus that on the night of the 29th, he became a great Bodhisattva that is established in the "sixth land". While he was abiding in this state of intuitive understanding, numerous surprising events happened, which aroused suspicion in many people. Seeing this, Birwapa himself declared: "I am bad". And as his actions appeared strange, they asked him to leave the monastery. He began to sing: "Oh! Poor venerables!...". Then he departed. When he reached the road to Varanasi, along the banks of the Ganges, he said to the river: "Since I'm bad, I won't touch you. Leave me an open road". On uttering those words, the river separated in two, and Birwapa walked on the thus opened path. The monks then understood that he had attained Realization, and asked for his forgiveness. In the woods of Varanasi, he stayed for a long time in a single Samadhi, without concerning himself about food or clothing. The king of Varanasi, Govinda Tsandra, learned of his presence, and asked his subjects to inquire so as to ascertain whether this yogi was good or bad. As no one could say, the king ordered that he be thrown in water, that he be brought to execution, that one bury him in a hole, and that one crush him under a mass of iron. But, even though the orders were carried out, each time Birwapa reappeared free, in front of the king, before the executioners who had fulfilled the orders, were able themselves, to return. Then the king and his followers requested his forgiveness, and Birwapa converted them to Tantric Buddhism. He then arrived on the banks of the Ganges, on the road which led to Bhimisara, in the south, but the ferry pilot refused to take him to the other side of the river if he didn't pay. "Very well. I can give you water from the river". Saying that, Birwapa displayed the conjuring sign and once again separated the river in two. Then he snapped his fingers, and the river returned to normal. The ferry pilot had faith in him and beseeched him to accept him as his disciple. He was called Drombhipa. The two of them went to buy some beer from a lady named Kamarupa Sadhidha, in the south, at Dakini Pala. She asked them "When are you going to pay?" Birwapa then drew a line between the shadow and the sun, and promised: "I'll pay when the rays have passed this line". It's thus that having stopped the sun, he drank all the beer in the tavern. The distance between the shadow and the light didn't move even the width of a finger, and time passed by. Beings were reeling from lack of sleep. Having understood that this event was due to the power of that master of yoga, the king of the country beseeched to him to let the sun resume its course, and paid the price of the beer. Immediately, the sun set. It had stopped for nine days and nights. His reputation was spread in all directions. At Bremehaser, in the south, he also carried out numerous miracles that filled people with faith. Among the disciples, there was Napopa, with his luxurious hair, who came from the east. Both master and disciple carried out deeds of great importance. Drombhipa equaled Birwapa in understanding. He was thus called Drombhi Heruka. The master sent him to the east in India to submit the king of Deha of the country of Rada. Then, Birwapa and Napopa went to Diwikoti before the statue of Chenrezi Khasarpana. The statue said to him: "You have carried out great acts, but seeing beings are all different, act thus in a compassionnate and skilful way." Therefore, Birwapa founded temples, established monks in them, and also protected the lives of thousands of animals. Having imparted the essence of the teaching of Lamdre ("the path including its fruit") on Napopa, that disciple obtained the same level of understanding as Birwapa. Birwapa was then invited to the country of Ogyan by the king’s messengers. There, he composed fundamental treatises which were very concise. Then, obeying the Grand Compassionate One, for the good of all beings, he absorbed into a statue. And by this statue’s power to transform what was placed in its hands into gold objects, he made very many beings happy. In conclusion, no one like Birwapa has worked for the Dharma with such extraordinary yogic powers. His reputation as a master of Dharma reached everywhere, like air. MY FOLLOWING INCARNATIONS Among the numerous incarnations of Birwapa, that of Khen Chen Palden Chos Chiong, of the monastery of Ngor E Wam Chos Den, in Tibet, was predicted by the founder of Ngor, Ngor Chen Dorje Chang Kunga Zanpo. That he is an incarnation of Birwapa is equally evidenced by the story of his life. His name, Palden Chos Chiong, is one of the names of Birwapa. He was born in the year of the water Horse of the 12th cycle. At a very young age, he proved to be a great saint, rich in knowledge of the three teachings, and he then sat on the throne of Ngor E Wam Chos Den. Due to the force of his previous studies, his knowledge was such that no one dared to compare themselves to him. In meditation, he truly met the five most important Lamas of Sakya, and as in a real conversation, where speakers answer from one to another, by his questions, he could clear up all his doubts. Each time he received the teaching of a deity and that he practiced it, he encountered it and was able to collect its words. All the Protectors of the Dharma, Mahakala, Genpo Tranze, Palden Lhamo... served him.* His teaching was of great benefit for the doctrine and all beings. He had innumerable disciples of all schools throughout Tibet. His arguments were as strong as a Dorje, and by his knowledge of the Buddha’s Words and his own inner understanding, he was able to reduce to powder false doctrines which were hard as rocks, and to vanquish the ignorance of vain beings. For the good of beings who came seeking after him, he composed very clear treatises that accorded with the thoughts of the Buddhas. Thanks to the strength of his previous realization and the two qualities of merit and of intuitive wisdom, he attained the high realization level, and worked so as to benefit countless beings. He remained on the throne of Ngor E Wam Chos Den for about eight years (instead of the habitual length of three years). He was the first lama of the house of "Phende". Having been invited to China by the kings La-Ndu and Tsang-ndu, he became their lama. And likewise for the king of Derge, Tenpa Tsering. Additionally, he established innumerable beings on the path to liberation in the province of Kham. The coming of king Tenpa Tsering was predicted by the Buddha. It is this king that printed the Kangyur and the Tengyur, as well as most of the treatises of the great lamas of Tibet. He founded the great printing-factory of Derge. In Tibet, in Ladhak, in China, to the west and to the east of Tibet, up to the country of Tsini and of Ngothen, thousands of Sakya monasteries were also founded by him. Palden Chos Chiong proclaimed religious rules that are still observed today. Concerning his wealth and power, they are comparable to that of the Master of Beings before him, Chos Gyal Phagpa of Sakya who was the lama of the king of China Sechen, and the temporal and religious leader of all provinces of Tibet. Those who desire to know more on this subject can consult the two large volumes on the story of his life in the edition of Derge. Having carried out many great things for the benefit of beings, Palden Chos Chiong passed into Nirvana when he was 58, at the monastery of Derge, on the 17th day of the first month of the earth Rabbit year of the 13th cycle. His body was placed in a seated position in a large golden stupa, that was constructed at the instigation of the great king of Derge, Tenpa Tsering and other disciples. Khen Chen Palden Chos Chiong, the incarnation of Birwapa, is the first Lama in the lineage of Phende Rinpoche. The second in this lineage is his incarnation Ngawang Tenpa Rinchen Chosnze, who was born in central Tibet, and who, after having accomplished great things for the good of beings, died quite young as well. The third of the lineage was the Khen Chen Ngawang Lodreu Zangpo incarnation, who was born in central Tibet and who directed the monastic college of Ngor. The fourth in this lineage was born in Kham and also died after having directed the college of Ngor. The fifth in this lineage, Khen Chen Jamyang Kunzang Thubten Chos Chi Gyaltsen, was born in Kham and died after having directed the college of Ngor. I am, myself, considered as the reincarnation of the preceding Lama, under the name of Jamyang Kunsang Chos Chi Gyamtso, Phende Rinpoche, sixth in the lineage. COUNTRY AND FAMILY OF BIRTH My country of birth is Tibet, a country of snowy mountains in which the Buddha prophesized that the teachings would spread, a country of a pure faultess sky, clear and blue as lapis lazuli, a country of rivers and clear springs, a land protected by the Buddhas and their Sons, and which thus became a source of the precious Dharma. Tibet is made up of three parts, the upper of Ngari, that is like a pool, the central part of U and of Tsang, that has four mountains, laid out like a handle, and the lower part of Do Khams with six mountain chains, as immense as a field to cultivate. In this last part of Large Tibet, the region of Gava, of which the form is like a "Gava Chilpa" jewel, and from which it takes its name, shelters one of the four large rivers of Khams, that which is called "Ndru tchu" ("river of gold"), because in the sand that is carried by the water, are to be found hidden large quantities of pure gold. This land, that is protected by the best of the guardians of the white directions, He who is called the Great Bodhisattva Sepongdorje, known and venerated throughout Tibet, is surrounded by mountains of eternal snow of which the peaks are lost in the sky, filled with multi-coloured flowers and innumerable mountain antelopes, wild goats, deer and other animals that come near the houses fearlessly, because no one hunts them. It's in this country of prairies and mountains, and that is rich in varieties of minerals and in hot springs with curative powers, that I was born. I was born in the family of Agni, a family with a great reputation as powerful Tantric yogis who succeeded one another, with amongst them, the powerful Ga Agni Tampa Kunga Tra, the great realized sage, the disciple of the great Chos Jyal Phagpa. Throughout the region, one called on the Agni ("Tantric yogis") when it came to protecting the harvests of the three monasteries and eight countries from hail, or when one needed it to rain, in the event of prolonged drought. And, they possessed the specific powers and teachings, while also enjoying the protection of the principal Nyingmapa and Sakyapa Dharma Protectors. AMONG THE FOUR GREAT SCHOOLS OF TIBETAN BUDDHISM, I AM PART OF THE TRADITION OF NGOR EWAM CHOS DEN OF THE SAKYA LINEAGE. Today, Tibetan Buddhism is divided into four great schools: The Sakyapas, Kagyupas, Nyingmapas and Gelupas, all of which practice Vajrayana Buddhism and the differences of which deal primarily with the lineages of transmission of different teachings, and with the varying importance that they attach in one practice or another. The Sakya school, of which numerous masters have had, and maintain, the reputation of being great learned sages in all the Buddhist sciences, as well as that of great realized sages, was very influential in Tibet and had hundreds of monasteries spread throughout all of Tibet and very many, above all, in Khams. This school consists of three principal branches, each one directed by a large religious center or mother-monastery. The oldest one, the Sakya monastery, founded in 1073, was directed by Lamas who were hereditary representatives of the divine lineage of the Khon, and is divided into two palaces. It's the Lama of the Palace of Dolma, Sakya Trizin Rinpoche, who is living in India, who is currently the head of all the Sakyapa school, in its entirety. The five Lamas who founded the Sakyapa tradition, and who have held the throne of Sakya in the early years of the monastery, are respected throughout Tibet and principally in all the school centers. These were, by order, the great Sachen Kunga Nyingpo, respected as a true incarnation of the Lord of Great Compassion, Chenrezi, his two sons, Sonam Tsemo and Trapa Jyaltsen, then their nephew, the great Sakya Pandita, and finally his own nephew, Chos Jyal Phagpa, that are all respected as incarnations of Jampeyang, the Buddha of Wisdom. The second mother-monastery of the school, Ngor Ewam Chos Den, which is situated in Tsang in Tibet, was founded in 1429 by Ngor Chen Dorje Chang Kunga Zangpo, the great holy being, whose coming was prophecized by Buddha in several Sutras. That monastery, that was renowned everywhere for the purity of its religious rules, as well as the great frequency of the teachings that were given (especially the Lamdre, the great fundamental teaching containing all the stages and paths towards Buddhahood, was bestowed every year) and for its knowledge and its teachings of numerous Tantric practices and rituals, established hundreds of subsidiaries, the most numerous of the school, in all the regions of Tibet and particularly in the East, in Khams. Ngor Ewam Chos Den was directed by four houses of Lamas, those of Phende, of Thartse, of Khangsar, and of Luding who, each one taking turns, holds the throne of Ewam Chos Den for three consecutive years. According to the period, each of the houses counted on one or several Lamas to be leader(s). I am the current head of the house of Phende. Finally, the third branch is that of Tsarpa of which the mother monastery of Phenyul Nalenda was founded in 1435 by Kun Chen Rongten. These three mother-monasteries are thus named because their Lamas were the religious and temporal directors who administrated all their respective subsidiaries. The Lamas and monks were required to visit the mother monastery at least one time to receive their ordination vows of monk (Gelong) and the teaching of Lamdre. The monastery of Ngor Ewam Chos Den includes a yearly session of teachings in the winter, which, according to the rule, explicits the teaching of Lamdre Tsoshe, and the set of three vows of lay disciple (Genyen), novice (Getsul) and monk (Gelong), to all the new monks of the Ngorpa school, and also a summer session which is more flexible, and during which various teachings such as the collections of Tantras, of Saddhanas, the Lamdre Loshe or various explanations of Texts or Tantras, may be given. All the teachings of those two sessions were given, and so during three consecutive years, by the Lama of the house or Ladrang for whom the turn had come to hold the Throne of Ngor Ewam Chos Den. When a Lama has thus fulfilled the role during three years, he is given the title of Khen (abbot). Thus, it's due to this uninterrupted activity of teachings, and due to the respect of a pure moral monks’ discipline and the strict respect of the Tantras in the rituals of the mandalas, in the rituals of initiations, of the Lungs (a kind of oral initiation dealing with the texts of the practices) and the explanations as well as in the practice of the rituals of yoga, etc... that the monastery of Ngor Ewam Chos Den acquired a great reputation throughout Tibet, as a source of the ocean of teachings of the Sutras and the Tantras. THE SEARCH FOR THE NEW REINCARNATION It's to my father Tandrin Dorje and my mother Sonam Lhamo, in the Agni family of Gava that at daybreak, on the 27th day of the 12th month of the Water Bird year, of the 16th cycle, (beginning 1934) a son was born, whose birth was preceded and accompanied by numerous auspicious signs. The water that was kept in the kitchen became the color of milk. The sun shone forth, while lotus-shaped snowflakes with eight and four petals fell hard to the ground. Seeing this, the great scholar, sage and yogi, Jamguen Ngawang Lepa who, not far from there, lived in his monastery of Tharlam, and was a matchless holder of the Sakyapa doctrine, spoke to his servant: "Today, the boy that is born in the family of Agni is certainly a great reincarnation (Tulku). It is an exceptional time and in this family, for a long time, great holy beings have been born without interruption. In this noble family of Agni of the great Tampa, will be born great Tulkus for a long time". Thus he spoke to his servant Kunga Chosdar, and all the numerous disciples present could hear and spread his words. This family already had three sons and a daughter. The eldest of the sons, whose true name was Jamyang Thubten Zangpo, had already been recognized as a great reincarnation, that of the great Lama of the monastery of Jyekundo and was thus known under his title of Enepo Chiap Gen Rinpoche, who was directing this monastery of Jyekundo, which was called Chie Gu Ten Droup Ling, that famous monastery, the source of all the teachings of the Sutras and Tantras, the holder of the tradition of Sakya, Ngor and Tsar, which possessed a college of teaching and a college of practice that was renowned for the purity of the monastic rules, and permanent housed more than a thousand monks. A month after my birth, my parents brought me close to the great master Jamguen Ngawang Lepa who gave me the White Tara initiation, and the name Jamyang Kunga Tenpa Rap Djiai (which means:"Jampeyang, loved by all, who furthers the Doctrine") and gave these guidances to my parents, telling them to watch particularly "that this child always be kept clean, because he will become, according to his hopes, a holder of the doctrine of the Sakyapas". It's thus that the Lama Ngawang Lepa became my first root Lama, almost from the time of my birth. Later, when I was about one year old, I received refuge from that same Lama, who offered a lock of my hair to Buddha: on this occasion, Jamguen Ngawang Lepa made renewed prayers and good wishes for my future destiny. When I was two years old, I was recognized as the reincarnation of Ngor Phende Khen Chen Jamyang Kunzang Thubten Chos Chi Jyaltsen, thanks to the prophecies of two Lamas who were the heads of the two Palaces of Sakya, the holder of the throne during this period, Ngawang Thutop Wangchuk of the Palace of Phuntsok, and Chiap Gen Rinpoche Kunga Rinchen of the Palace of Dolma. Actually, after the death of Ngor Phende Khen Chen, the other Lama of the house of Phende who was called Ngawang Khedroup Jyamtso, and who was the cousin of the deceased lama, as well as his treasurer, the search to find the new incarnation had begun. While making offerings to all the monasteries of Tibet, he had asked that the Lamas and monks of the monasteries of the three Sakyapas’ branches engage in reciting prayers, rituals and carrying out all virtuous works such as remodelling temples, building statues, etc., in the hope that a reincarnation of the deceased Lama, as well as his recognition, would occur quickly. He also requested of the two lamas of Sakya, to carry out their examinations; so the latter went to the two most famous temples of Sakya that are dedicated to the Protectors: that of Gorum Ngen Khang, dedicated to Ngenpo Kur, and that of Menbar Ngen Khang of Kaoutrazong, dedicated to Ngenpo Shaljipa, where these two protectors that are possessed of powerful blessings, actually reside. The two Lamas there carried out the extensive rituals and obtained then certainty due to clairvoyance that the new reincarnation had already happened. They then gave a description in writing, of the place and of the family where the new reincarnation was born, which was so precise and detailed that all were filled with faith and certainty. Following the customary prayers of introduction and of conclusion, this writing said in substance: "In Greater Tibet (the name for Khams), near a white stupa of Gava, like a jewel of the same name, in the country of the river Ndrou chu which bears gold, above the monastery of Tharpa Ling, at the spot where the two rivers join, in the family of Agni, who holds the lineage of the Ancients (Nyingma) of the Great Secret, of which the father is Dorje and the mother is Lhamo, in this house whose fence’s door faces east, and whose eastern door faces south, on the 27th day of the 12th month of the Water Bird year, was born a son who is the excellent reincarnation of the great Abbot of Ngor, Phende Jamyang Kunzang Thubten Chos Chi Jialtsen, the heir and continuator of the great Ngor Chen Dorje Chang Kunga Zangpo whose coming for the benefit of all beings was announced by the Buddha. As the length and the continuation of the precious doctrine of the Buddhas, source of all kindness and happiness, depend on the birth of such great holy beings, who are the lineage holders, all beings of Tibet in general and particularly those of Sakya, Ngor and Tsar should rejoice in this birth." Having shared these revelations at the monastery of Ngor Ewam Chos Den, all knew that the reincarnation was born in Kham and the Lama of the house of Phende, Ngawang Khedroup Jyamtso with Tandrin Gen Po, cousin of the deceased Lama, as well as a group of 15 people, prepared to leave for Khams. When reaching the monastery of Chie Gu Ten Drup Ling, they made the good news known to all. Some time later, the same group went to the house of the Agni family, and revealed to the parents the high rank of their son, who was then about two years old, and they shared with them the letter of recognition drawn up by the two great Lamas of Sakya, and which gave to the young Tulku, the name of Jamyang Kunga Tenpa Tar Jiai; this amazed everyone because, even as close as to one word, this name was identical to that which was given to him earlier by the great Ngawang Lepa. As the parents feared being separated from their very young son, it was decided that they would keep him near them until the age of seven and up until that time, he will go to study near his paternal uncle Ngawang Rinchen, who was the head-teacher of the monastery of Tharlam, right near the house of Agni, and who also followed the teachings of Lama Ngawang Lepa. After that, I was offered scarves, protection strings and traditional yellow silk clothes and the Lama gave me the Dorje Namjom Mewatse purifications as well as the initiations of Long Life, of White Tara and of Tsepame and Tandrin together. MY ENTRY INTO THE DHARMA Sometime afterwards, at the age of four, on the occasion of the great festival of the birthday, enlightenment and Nirvana of the Buddha, I was carried to Lama Ngawang Lepa, who for the first time, made me repeat the 30 letters of the Tibetan alphabet thrice, and gave me precious Jampeyang and Yangchenma-pills, the wisdom-deities, as well as a red protection string. Then, the Lama asked me to open my mouth, and he blew in his breath, as a sign of blessing. MY LAMAS AND MY STUDIES From this moment on, I went every day to my uncle, so as to first learn to read and write. From my preceptor, I received the oral transmission (lung) of the Precious Kanjur (collection of the Words of the Buddha) and began to learn, by heart, the very many practice-texts which are customary to the Sakyapa school: Saddhanas, prayers to the Lamas, mandala-rituals, Tantras, etc.. A little later, during three months, from Lama Ngawang Lepa, I received the Lamdre Loshe (the Path and its Fruits) teaching, of the fundamental Sakyapas’ teaching, at the Tharlam monastery, in the company of many monks. Even though, at about six years old, I was the youngest of all, I was placed at the head of the row, and it was upon me that the Lama bestowed all his attention and care, so as to teach me the right way to use the ritual-objects during the initiation, the mudras, etc.. This Lama, Jamguene Ngawang Lepa, possessed such powers and blessings that all, once they had received his teaching, saw their understanding and wisdom increase. Lama Ngawang Lepa had spent 18 years in a vow of total silence, in a Gepadorje (skt. Hevajra) and the Lamdre-retreat, and he obtained to frequently meet, at will, the body of transcendental wisdom and his supreme deity, undifferentiated with the Lama, as well as It’s words and predictions, as can be seen by consulting his biography written by his disciple, Tulku Anjom. From this excellent Lama I received a very great number of teachings, including the two Lamdres, the explanation of the Liberation of the Four Attachments, the Kyedorje cause and path-initiations, the Birwapa-protections, the deep paths, the Naro Khatche initiations-blessings with the extensive "Paldom Trupa" commentary, the great seven Mandalas-initiations of the Ngorpa tradition, the Tsar tradition’s initiation of Jig-je and his eight "Rolang"-ensemble, as well as the commentaries of Jig-je, the initiation of Kur Ngen alone and that of Kur Ngen with eight divinities, the corresponding commentaries, the Shaljipa-initiation, those of Tutreu Dakpo, of Mazorma, Tandrin, Chanadorje, Chung Thra, Sengdongma, Junpo Ndulje, Green Dolma, White Dolma as well as the commentary, of Chenrezi of the king-tradition, of Tsepame and Tandrin together, of Loma Chenma, Kunrig Nampar Nanze of the Yogatantras, of Tsepame with nine deities, Min Thrupa, of the Medicine Buddha, of Jampeyang and Sakya Pandita together, of Orange Jampeyang, of Jampal Arapatsa, Dorje Namjom, of Ngen Kar, etc.: I received all of these teachings in the full manner, complete with the initiations, "Lung" and essential teachings, as well as many others that would take too long to describe here. From the time of the teaching of the Lamdre, after each period, along with my uncle and tutor, I would daily practice the exercises and yoga-practices, while continuing my studies of the texts at the same time. It’s thus that, at the age of seven, I knew, by heart, the rituals of the Mandalas of Kye Dorje, Tsepame with nine divinities, of Kunrig Nampar Nanze, Jampal Tsen djiai, Dorje Min Thrupa, etc... It was at that age that, as had been agreed to several years earlier, I was enthroned at Zuphu Ladrang which was a part of the house of Phende, not far from my family's house. On the thirteenth day of the first month of the rabbit-year, Phende Khen Rinpoche, Ngawang Khedrup Jiamtso, together with Tandrin Ngenpo and some 20 horse-riders, arrived at my family's house to invite me. The next day, as replacement for the body of the young Lama that they were going to take, they offered to the monastery of Tharlam, (that, according to custom, those that were born in the region depended upon) a golden statue of the Buddha, a little taller than himself, as a support of the speech, the precious Kanjur collection, and as a support of the mind, a Chorten (Stupa), as well as various other objects. Finally, the enthronement was held on the 15th of the first Tibetan month, on the anniversary-day of the Miracles shown at Nyen Ye by our master the Buddha, so as to tame the six heretical masters. The day began by a travel of several hours, on horse-back, from the monastery of Tharlam to Zuphu Ladrang. Escorted by a retinue of 300 monks and lay people of the monastery of Tharlam, I set out between the lines of monks and lay people holding various objects of offering and accompanied by the music of the trumpets, the wind-instruments and drums, in the incense-scent and the perfume-essences of pine, sandal wood, etc., that were being burnt all along the way. As soon as I had left the monastery, a following of several thousand people, including the emissaries from each of the 21 Sakyapa monasteries from the region, and the lay people from the areas that had been passing through, and those from Zuphu, came to meet me, so as to accompany me to Zuphu Ladrang, each of them carrying various objects for offering, scarves, incense, and walking to the music of the trumpets, wind instruments and drums, etc.. Arriving at Zuphu Ladrang, starting from the next day, I was taken to the temple where I sat on the high throne that was attributed to me. And a long ceremony began, during which diverse prayers and commentaries as well as the mandala of the universe were offered to me, and I in turn, had to recite, alone, a very long commentary on the dedication of virtue, for at least a full hour. Then, the representatives of the 21 Sakyapa monasteries of Gava, as well as the leaders of the region, the disciples of the previous deceased Lama and numerous donors, who were all present,, as a sign of good omen, offered to me innumerable offerings such as of supports of the body, speech and mind, or of gold, or silver or of pieces of silk and brocade, of horses, of mules and yaks, etc... After the rituals to the Protectors, each night, for three days, dances and chants by the people of Zuphu were held as offerings. My parents stayed by my side at Zuphu Ladrang for a month, and then they left for home, leaving me with my teacher and uncle. From this time on, I had to follow a program of intensive studies. Waking early in the morning with my tutor, I had to carry out a long period of recitations and meditation of the daily practises. Then, my personal servant would bring us tea and the morning meal which was followed by a short period of recitation and meditation of other practices. Then, I would study the rituals of the mandalas and initiations and other Tantric rituals, as well as the explanations and commentaries of the philosophical treatises. Then, we would both take the noon meal which was followed by a short time of recitation and of relaxation which I would spend with my parents whenever one of them came to visit me for several days each month at Zuphu Ladrang. My parents never failed to encourage me in my studies, showing me that this was indeed the best way to thank them for their kindness as parents and that I should study very much so as to be able, as my role as Lama required, to give good teachings to all those, scholars or ordinary beings, who would come and request them. Returning to my tutor, I would then have to recite and explain in front of him that which I had learned in the morning. After this daily examination came lessons of writing in the three or four Tibetan scripts. Furthermore, I learned mandala-rituals and philosophical treatises by heart. Then, after a medium-length session of reciting and meditating of Sadhanas, I would carry out the Tormas offerings and the long Protectors-ritual. Then, we would have the evening meal, followed by a long period of meditation and dedication and concluding-prayers. Finally came the time for going to sleep, as meanwhile, the trumpets' and oboes' music was being played by the monks outside, on the roof of the temple. This daily music indicated that at the place where it was being played, there lived a lama of one of the three mother monasteries of Sakya, Ngor or Tsar, because only these Lamas among the Sakyapas were entitled to this treatment. I was busy with my studies, and it had been a while since I had seen Lama Ngawang Lepa, and a great wish to see him again arose in me. Also, I had very many dreams in which my Lama was readying to leave for the other world and paradise and during these, in a meeting with him, he beseeched me to come and visit him quickly. I spoke of these dreams to my preceptor, and we both decided that I would visit the Lama, so we left for the monastery of Tharlam. In the meeting that we had the next day with the Lama, he confirmed that he had not felt well for quite a while, and that he did not intend to remain much longer in this land of men. Seeing my and my preceptor's tears, he reminded us that impermanence is shown in one's body, even by the Buddha, by the great Ngor Chen Dorje Chang Kunga Zangpo and the founding Lamas of Sakya, themselves. Nevertheless, we left him feeling sad, in spite of the fact that the Lama didn't show any further signs of suffering and that all his servants, as well as the many doctors who came to examine his pulse, his urine, etc.., said that there was no sign of sickness. Some time thereafter, at the age of about eight, I took the vows of accomplished lay disciple (Genyen) from Jamgen Ngawang Lepa. Several months later, my Lama left this world. After great ceremonies and prayers, I returned to Zuphu Ladrang, where shortly afterwards, I took the Novice (Getsul) Vows, as well as many initiations from Phende Khen Rinpoche Ngawang Khedrup Jiamtso. During the several following years, I carried out several retreats, starting with that of Jungpo Ndulje which was started for me by Phende Khen Rinpoche and ended with him as well by offerings in the fire. Then I carried out the retreats of Kunrig Nampar Nangze, Tsepame with nine deities, White Dolma and the general retreat of the Masters of the three Families. In each of these retreats, I fulfilled the recitation of the prescribed number of mantras and never stopped one of them unless various signs of success had manifested. Then, at the Lamas and the monks of the monastery of Jyekundo Tendrupling's repeated request, since Phende Khen Rinpoche had already accepted to give the teaching of the "Collection of all the Tantras" (the monumental collection compiled by the Sakyapa scholars, which contains the entirety of the grand initiations and rituals of the mandalas of all the schools of Tibetan Buddhism), and because they wished to receive this precious and rare teaching, I therefore answered the invitation which had been extended by the monastery of Jyekundo so many times, and I prepared myself for departing from Zuphu Ladrang, accompanied by about 20 servants. The trip was very long, because all along the way there had been set up many stops, so as to respond to requests from the crowds of faithful, who pressed forth for my blessing, and upon reaching close to the monastery of Jyekundo, we had to wait for a while under a tent while the preparations for the welcoming ceremonies and festivals that were intended for me, were finished. This great monastery was the holder of the two traditions of Sakya and Ngor and was comprised of more than a thousand fully ordained monks (Gelong), and many more if one counted the novices and other young children, and it was renowned for its colleges for teaching and practice as well as for it's extremely strict rules. The excellent protector and in whom the monastery and all the land of Jyekundo took refuge, was the Jyekundo Monastery's throne-holder, called Ene po Chiap Gen Rinpoche and who was my older brother. Even though I was already accompanied by a hundred people, of which there were old disciples from my preceding reincarnation, along the road I was welcomed by more than 1800 people from the monastery and the region of Jyekundo. My arrival and installation at the monastery were celebrated by large ceremonies. The next day, as had been requested of me, I gave a Long Life empowerment. Then, for the three years during which the teaching of the "collection of all the Tantras" was given by Khen Chen Ngawang Khedrup Jiamtso, I nevertheless continued to further my studies and homework. During this whole period, I had to get up very early in the morning. Phende Khen Rinpoche who was an accomplished Lama and a great Bodhisattva, thus became my second Root Lama. During this period then, rising before sun-up, I would begin with a lengthy period of daily practices chanting, and then as soon as the sun had risen, when the gong resounded, I would go to the temple where the teaching of Jiu De Kuntu (The Collection of Tantras) was given. Then, from the very beginning of the afternoon, I went to the very great scholar in all disciplines of Buddhist science, the great abbot Nga Ga, and there I received the teaching and explanations of the 18 great philosophical treatises of the six different categories which are studied according to the custom of the Sakyapas and these are the Paramitas, Logic, Discipline, Abhidarma, Madhyamika and the Three Vows. On each of these treatises, I succeeded brilliantly in all my exams. Particularly, I received the teachings of Chendju (Bodhicaryavatara) three times, the Damsum Rabye, - on the three vows - three times, and equally other explanations of other treatises concerning Tantras, such as Jiu De Chii Namja (general catalogue of Tantras), Jen Shing Chenmo and Tapanyipa (the two exams). Later, when I was again staying at Jyekundo, I also carried out extensive studies on astrology and studied all the main texts such as Bhandi Karpo, Tsi Nga Du, Nyekhor Pumzang, Karnze, etc. from the two "white" and "black" astrology systems, which come respectively from India and China. During that study, I made, on my own, the calender for an entire year, a long and hard work, with indications of the astral configurations for each day, of the numerous variations of the lunar calendar concerning the dates, etc. and for the benefit of all, I had it posted in detail on the door of the temple of Jyekundo. And all my calculations of the favorable days, the moon and the sun eclipses, the quality of the harvests, etc. proved right. During that time as well, I did a general study of the science and art of healing the causes of illness, the principal symptoms and tests, and the means for warding off sickness. To bring relief and healing to people suffering from cuts, tumors, sores, headaches, emotional and mental sicknesses, etc., I applied myself to acquiring the power of the mantras and I was then capable of being of benefit and of healing sicknesses, and I did this several times with success. For several months, each night before sunset, I would study and practice the various yogas taught in the Lamdre such as exercises of the 5 Limbs, the series of 20 exercises, the series of 32 practices, and the four of Zalendari. Then, after a long period of reciting the Saddhanas and daily practices, I would recite the long ritual to the Protecting Deities every evening with my attending monks. When night had fallen and after the evening meal, I would again carry out a lengthy practice-session. During this period, I received from Lama Nga Ga, who was one of the rare Lamas holding these teaching, the "lungs" and very secret explanations of the manuscripts about the Ngenpo Kur, Shaljipa, etc...Protector Deities, as well as the manuscripts dealing with the various wrathful activities in which to engage with their aid. I received as well from Lama Nga Ga, the initiations and Saddhanas of more than half of the Drup Thap Kuntu, the "Collection gathering all the Saddhanas". And I received the rest from Phende Khen Rinpoche. This collection of Drup Thap Kuntu, the gathering and diffusing of which is still the work of the Sakyapas, contains all the Saddhanas and initiations of the body, speech and mind of all the various divinities. Concerning the collection of Jiu De Kun tu, about which we have already spoken, it contains, in the manner of expanded Saddhanas, the mandala rituals, and as for initiations, the great initiations based upon mandalas. Each of these initiations may contain, in relation with the various Tantra classes, the five Buddha Families' Consecrations and the four Vase, Secret, Transcendental Wisdom-Knowledge Consecrations and the 4th Consecration. I then gave to 150 monks of the teaching college an orange Jampeyang Arapatsa initiation. When the teaching of Jiu De Kuntu had been completed and once I had made very many great offerings to my Lama Khen Rinpoche, so as to gather merit, I remained about two more years at the monastery of Jiekundo, finishing my studies of the treatises and others. MY PRACTICE Returning next to Zuphu Ladrang, I entered there into a Dorje Naljorma Naro Kha Che retreat, while meanwhile continuing to review the treatises which I had studied. During this retreat, I had many signs of attaining the deity's blessings. During those two years I also devoted myself intensively, to the Buddha Opame Phowa (Transference of the Consciousness Principle). As I attained all this practise's signs of success, I could thus benefit countless dying people and for whom I was sollicited. This period of retreat was for me, a particularily happy time, in a most tranquil and pleasant place. The Zuphu Ladrang Palace was immense, as if sculpted into the mountain-flank, to the side of which it clung. From the windows one could see and hear a great number of wild animals and all sorts of birds. The upper floors of the Palace included the Lama's quarters as well as the Protectors' temples and the temples of other deities. In the new apartment where I lived and which had been organized by my previous incarnation, was an immense golden copper Buddha statue, as well as more than a thousand golden statues of all forms and sizes, countless numbers of Thangkas, the Kangyur and Tenjiur, which represented the speech and more that one hundred Chorten (Stupas) of all kinds, representing the mind, as well as many other treasures. In addition to my religious studies, I was equally required to look into the administrative structure of the house of Phende which included 53 establishments for the mere Khams region, that were situated most often in the region's great Ngorpa monasteries.Each of these establishments possessed fields, cattle and servants abundantly. One part of the profit from the harvests and gifts, offerings, etc. was kept to purchase seeds for the following year, one part was used to maintain the establishment's personnel, a third part was used to finance the holding of grand mandala rituals for which one needed to feed the monks in the monastery where the establishment was and the rest of the establishment's profits, proportionally to its size would be given to the central administration of the house of Phendes, of which the Lamas were the absolute heads. Indeed it was this money, as well as the gifts and offerings made to the Lama personally, which was destined to finance the very heavy expenses incurred by food and expenses for more over a thousand monks during the three years when each one of the four Ladrang of Ngor Ewam Chos Den were to hold the throne of Ngor. Many among the 53 establishments had been given to the first of my lineage, the great Khen Chen Palden Chos Chiong, by many regional heads and donors, and his successors had also received many. Among all, the largest and the most famous, Dergue Monastery's "Sun Palace", was offered to my immediate predecessor Jamyang Kunzang Thubten Chos Chi Jialtsen by its owner and builder, the powerful king of Derge, who thus hoped to acquire great merit by serving his root Lama. MY TRAVELS AND MY FUNCTION It was at the end of that retreat at Zuphu Ladrang that I undertook to visit the Sakyapa monasteries of the region of Gava which had since a long time invited me. I decided to visit them in order to control and to make firm the rules of right conduct in accordance with the criteria of the three vehicules because there was not one single monastery where my famous predecessor, Ngor Phende Khen Chen Palden Chos Chiong, had not left a precious rule, of which the task fell upon me, to watch that it was observed. I further responded to requests for teachings and initiations that had been made to me since a long time back, and thus it was that I began with the monastery of my birth, Tharlam Namjial. When leaving Zuphu Ladrang I travelled with a retinue 21 servants and 80 horses and mules, so as to began the trip to Tharlam. All along the road, villagers who were gathered in throngs had burnt incense and perfumed essences of pine and such. The air was fully impregnated with these scents. The people sang OM MA NI PE ME HUNG with strong voices and in chorus, while they were running forth to receive my blessing. At about half of the way, we saw the group of 170 monks of the monastery of Tharlam that were sent to meet us. The horse riders that were arriving took off their hats and bowed their heads in sign of greeting and respect, circled towards the right around me and my group three times, then, while still keeping up with their pace, they opened our way to Tharlam. We stopped in a little plain at the feet of the monastery in a tent which was specially decorated for this event, and they offered us tea and rice, the customary welcome. Meanwhile, the monks who had come to meet us on the road, left for the monastery and in a grand procession, returned with the rest of the community, to the sound of drums, cymbals, woodwinds, large horns, conch shells and small trumpets, and holding various objects of ritual-offering in their hands. There were also very large drums, each carried by eight men and long trumpets with a powerful sound, carried by four men. After that came masked monks, dressed as offering-goddesses, and who were playing guitars, flutes and tamborines, carrying as well the ritual-offerings for form, sound, perfume, taste and touch. Afterwards came sixteen men called "Pawo", who wore "Heros" masks and costumes, who carried small drums and Damarus (drums with striking balls). After which came sixteen men wearing the dress of great tantric practitioners with their high black hairdoes, daggers, skull-diadems and the other eight tantric attributes. Then came sixteen "Gelong-Lamas", dressed in the three monastic robes with "bell-sticks" and offering-bowls and then the eight wrathful Ngenpo Kur Dharma Protectors, the same of Ngenpo Tramze, Mazorma and others, all masked and dancing, dressed in brocade with the six-bone ornaments. Then came a majestic elephant, animated by two men hidden inside, followed by a lion animated in the same way. Then came two monks, who were the imposing guardians of the religious rules with the incense-carriers and the woodwinds-players (Gyaling). I then proceeded, riding on my horse, with it's bridle held by two monks to the right and left, bearing two white silk skarves. Going forth by very slow steps, in this fashion we reached the area that was used for the monastery's danses. Surrounded by monks of my personal suite, each one on a cushion, I sat on the throne which had been prepared for me, and there we watched the sacred dances given in my honor. First, came the great wrathful deities' dance, of Dorje Jig Je, Leshin, the four door-guardians, Ngenpo Kur with eight deities, Ngenpo Tramze, and Mazorma, in the nine aspects of dance, which were wrathful and who gave the impression that the deity, "transcendantal wisdom being", was tangibly manifested, along with it's intermediaries appearing as the four groups of "Rudrene" demons, as lions and elephants, and all accompanied by music and terrifying sounds, amidst the crackling of gunfire, and amidst the sounds of large drums and of various kinds of trumpets, of which several had the sound of "mooing" buffalo, and of cymbals: everything was performed and arranged as per the traditional prescriptions. Then came the sixteen goddesses' dances, and their graceful waving-dance, and offerings of the various ritual objects to the deities, to the sound of more peaceful instruments, such as flutes, guitars, small drums and different sorts of small gongs. When all this was over with, the procession resumed as before and preceded in this way, I was lead into the temple, where I sat on the great traditional golden throne which was awaiting me. All the Lamas and monks stood up, and with strong voices, struck up the song of welcome of the 37-parts Universe Mandala Offering, while singing before that, the Seven Limb Prayer. Then, they set the Mandala on the table in front of me, and sat down in their places in the rows and tea was then served. My recitation-leader started the tea-offering songs, and all sang out in unison. Then, my servants standing on my right and left began to distribute protection-strings and blessing-pills to the line of Lamas and monks who came to make offerings of welcoming-scarves and various gifts in front of me. On the next day, I gave the empowerment of Highest Chenrezi as well as the numerous "Lung" or practice-permissions, to all the people of the country assembled in the temple; then, I made the people promise to engage in virtuous activities: some of them promised to recite the OM MA NI PE ME HUNG prayer 100 million times, while others promised to recite Dolma 100,000 times; others to engage in 100,000 prostrations and others to make tea and food-offerings to the monks during the whole recitation of 100,000 "Good Deeds Prayers". Most of the people promised to renounce killing any living beings. The next day again, important blessing and purification-ceremonies were held; then, at the invitation of many disciples of my previous incarnation, I visited about five of them, each day at their house, during which I responded to their particular requests for "Lung" and other teachings. I then went to my parents' house, which was not far away, and we stayed for several days and were all happy to see each other again. All the people of my birth village of Tharlam came to welcome me. I spent several days busy with carrying out various good fortune-rituals for the families, and bestowed the Lo Jonma initiation as well as refuge vows. And during the evenings, from my window, I watched the danses of joy which the villagers gave in my honor, in the family courtyard. Since it was my country of birth, everyone felt the greatest joy at seeing me again and I received many offerings from them. Finally, a group of horse riders from the monastery and from the region of Tharlam, as well as an escort of people from Thanda and Ndreneda, came to welcome me, and accompanied me as I left for Thanda. The next day I gave an initiation, and then another at Ndreneda, where I was escorted to, and also benedictions and refuge vows. That evening, I attended the usual village dances and received their offerings. At the invitation of Rithung "Thubten Tarjie Ling" monastery, I left and was accompanied by some twenty horse riders of the two regions where I came from, up to the white Gava Cheten (Stupa), which had been built in ancient times by Great Pema Jungne (Pema Sambhava), and there, about a hundred horse riders and monks of the monastery awaited me. We all crossed the great river that was called "Ndru chu" and there, all the monks hurried to the monastery from which they returned in a large procession, carrying the offering ritual-objects, along with all the lamas and monks who had remained there. Thus together, we entered the temple where, as was customary, they offered the Universe as well as the Buddha's body, speech and mind symbols so as ensure future good fortune and prosperity for all the region's sentient beings. At the request of various donors, I carried out daily prayers for the benefit of the family of each person who requested them. I then left for Kussa, where I was accompanied by a party from Messing and Zungo and there, I gave empowerment and refuge vows to everyone. Close to that there lived an old, solitary hermit, who was a great practictionner and he invited me to come and he demonstrated to me, as was the custom, various signs and experiences of attainment which that he had attained in his meditation. He had truly reached the peak of attainment. I bestowed upon him, as he wished it, the Ngenpo Kur empowerment, as well as the explanations and commentaries on the mind-training to free from the four attachments. I then received an invitation from the Nzo Nyag monastery and the village, where I was welcomed on the way by a troop of three hundred horse riders, who road me to the monastery where the usual monks' procession with their ritual offering-objects and music awaited me. In the temple, they offered me the Universe Mandala and welcome scarves. I remained one month in this area and bestowed the Great Tsepame empowerments with the nine deities, Dorje Mi Thrupa, Kunrig Nampar Nangze and others. Additionally, I bestowed the white Dolma cycle, with several empowerments and explanations, the white Ngenpo fortune-ritual, the purification ceremonies and refuge vows or other particularities such as each requested for. Then, I urged them to strictly abide by the pure religious rules laid down by Ngor KhenChen Palden Chos Chiong. I gave an ordinary initiation to a crowd of a thousand people and offered the necessary financial support for the daily recitation of the Protectors-ritual and the monastery long-life ritual. As there were quite many rich donors there, I felt I should respond to their generosity by doing what I could, by carrying out rituals of good fortune, of protection, blessings, etc., in accord with each of their wishes. One of the members of their family died, and I carried out the Conscience-Transfer for them. The undertakers later reported that while they were carrying the body to the cemetery, they had seen that it's skull was completely split in two at the top of the head. This had already happened several times when I carried out the Conscience-Transfer for others, and was a sign which enabled to know if the transfer had been successful for the deceased one. As consciousness' principle is of a subtle essence, it is not either necessary for the skull to be split for its transfer, but it is simply a sign of the projecting's great strength. Near the monastery was a Chorten (Stupa) with powerful streams of blessings and I recited prayers for the progress of the doctrine there. I then proceeded to respond to Purong monastery's invitation, along with three hundred horse riders from Nzo Nyag, who left me at the end of a half a day of travel. Twenty other horse riders of the monastery and the village of Purong came to meet me, and I entered the temple in great pomp, with all the musical instruments playing, and received the customary welcome. The next day, I gave the initiation of Ri Thre Lo Jonma to them all. This was the opportunity for many to take vows of virtuous practises. And to the monks, I gave the empowerment of the three Tandrin, Chanadorje and Chung thra as well as various "Lung". There, an establishment that was owned by the Khangsar House of Ngor was to be found, and I carried out the white Ngenpo Fortune-Ritual and the Protector-prayers so as for them to bestow their divine acton's blessings. Then, still with the same ceremonial accompaniment and escort, I reached the monastery of Lang Chen where I first of all received the usual offerings in the temple, before I was taken to the large establishment which was part of my house, the Phende House of Ngor, located within this monastery. I established residency there and bestowed upon the monks the great Kung Rig Nampar Nangze empowerment as well as other Dharma Protectors and Wealth Divinities empowerments. I made sure that the rules of Palden Chos Chiong were still being obeyed correctly and exhorted the monks to continue to do so. For an empowerment bestowed for the area and the monastery gathered more than two thousand people gathered. Back > |
