Tulkus and Saints H.H. Buddha Maitreya and The Church have Supported
His Holiness of Shog-drug and Go-sog Rinpoche finally decided that they would present before the child the religious materials of both Dakar Rinpoche and Chamdo Phakpa Lha Rinpoche, and that whatever materials the boy would choose would entitle him the reincarnation of that particular Lama. As the child unhesitatingly choose the vajra, the bell, the drum and the rice-bowl of Dakar Rinpoche's previous incarnation, the boy was declared the unmistaken incarnation of Dakar Rinpoche. The success in finding out the true reincarnation pleased His Holiness of Shog-drug deep within.
In 1940, Dakar Rinpoche was put on the fearless-lion throne of Lithang Jamchen Choekor Ling amidst countless monks and teachers. The all-knowing great master Geshe Lobsang Wangchuk of Yae-ru was then appointed as his root teacher.
Confiding in the great Geshe in both words and deeds from the age of three, Dakar Rinpoche learned from him all the chanting materials, the daily puja, and the ways of making offering to tutelary deities of Jamchen Choekor Ling through tantra. By the age of nine, he had perfected all. At the age of 10, he meditated in the monastery for a year. He took the vows of a novice monk at the age of seven from Gyaluk Lama Lobsang Choedhen and was given the name Lobsang Tenpa Nyima.
In 1947, at the age of eleven, he went up to Lhasa and joined the Sangha community of Jangtse Monastery. Rendering his root teacher as Dogmi Chogtrul Rinpoche and Tashi Rinchen, he learned the studies of the five great treatises. He received the ordination vows from His Holiness Trichang Dorje Chang. He received transmissions of secret tantra empowerments from many great scholars like the root teacher of the Dalai Lama, Ling Rinpoche, and from 'Zong Rinpoche.
At the age of 19, his root teacher His Holiness Geshe Lobsang Wangchuk of Yae-ru send him a letter requesting him to come to his hometown as a necessity. Since, letters that contained about his root teacher aging and his wish to see him were sent repeatedly, he was left with no other option than to visit his hometown.
During his term as the abbot of the dialectics school of Lithang monastery, the Chinese invasion forced him into prison confinement with other Lamas and leaders of Tibet for a period of over 20 years.
In 1979, he was released from the prison. After his release, he went to his hometown in good health. His followers were fortunate enough to feel his radiating presence a time again.
In 1980, during the making of Gaden Golden Stupa in Lhasa, the holder of Ganden throne, Drog-me Chogtrul Rinpoche sent a letter to Dakar Rinpoche mentioning his need of help and advice as much as possible for the construction of the holy stupa. Dakar Rinpoche very gladly donated one kilo four hundred grams of gold, forty kilos of silver, 2800 Yaun, a thousand kilo of butter, ten big corals.
In 1981, when the construction of the Great Golden Stupa was finished, Dakar Rinpoche and his attendant Lobsang Tharchin was invited from Kham to join in the ceremony. Dakar Rinpoche made an offering of 70 grams of gold, thirteen bags of butter, 2300 Yaun, and made tea and money offerings to all the monks present. As a gesture of appreciation, the holder of the Gaden throne and other Lamas and monks rained flowers and offered a mandala of the mind, the body and the speech to Dakar Rinpoche.
Dakar 1983, when he was appointed as the eighty-fifth abbot of Lithang Jamchen Choekor Ling, he thought that it was necessary to have some wealth to built shrines, to improve the inner wisdom, and to preserve the old tradition like oracle dance, mandala making, and chanting tunes as per Buddhist beliefs. To preserve the ancient religious customs, he has worked indefinitely. Without being given the responsibility, Dakar Rinpoche went in all directions to gather money as he felt that the dialectics school should have an investment. He collected some 130,000Yuan and gave it to the dialectics school. The money received was given away in loans and the interest earned on it was used to provide tea and lunch to the monks of the dialectics school on a regular basis.
For a time being, when the loan was not repaid to the dialectics school and the interest too finished with the food provided, Shog-drug Kyabgon requested Dakar Rinpoche to once again take care of the dialectics school like he did before.
Dakar Rinpoche is very kind at heart and has a very good relation with his followers who believe in him. He is a holy being who the poor and the needy can confide in, as his compassion for them is natural. His ability to sacrifice his precious life for the cause of dharma practiced by Gyalwa Sonam Gyatso's Thupchen Choekor Ling monastery is something that makes him the root of Buddhism in Lithang monastery and in Lithang province. He is one master who can liberate the six different sentient beings.
It is almost impossible to narrate all works of Dakar Rinpoche that promoted the preservation of Buddha's mind, body and speech, his help rendered to the sangha community voluntarily. However, to account briefly his doings, he again helped the dialectics school by giving them 1,426,500Yuan which he collected as donation from the farmers and the nomads. From that amount, the expenditure spent for the next five years accounted up to 1,140,000 Yuan. In 1997, the remaining 176,500Yaun was handed over to Shagpa Tulku, the then abbot of the dialectics school.
In the same monastery, a huge silk painting of the Buddha and his two main disciples, an invaluable clanging plate, a gold-brass mask of Damchen Choegyal, five gold painted thangkas, a gold statue of Buddha Maitreya jeweled of five precious jewels (gold, silver, turquoise, coral, pearl) were given to the monastery.
Since being the abbot of the monastery, he has transmitted the vows of a novice monk to some 3313 monks. There are many thousands of monks and lay people from his province and Dapa province who have attended his teachings and initiations of the Buddha of Compassion.
The famous historical sites of previous Dakar Rinpoche were rebuilt. Having worked hard for some five years, Dhakar meditation grand hall has now the area of 72,898 feet and the area of all the residences measure up to 39,422 feet.
In 1987, when Gaden's Serkong House was being rebuilt, Dakar Rinpoche donated 10,000 Yuan. He has made innumerable donations to Lithang monastery, Rabgye Ling, Yonten monastery.
Dakar Rinpoche is still living his life for the teachings of the Buddha and for the welfare of the sentient beings.
The Tulku was born in 1991 in Chamdo Rebuchen, Tibet and left for Nepal in1995. After being recognized as the reincarnation of Tulku Dhoeka Rinpoche, his parents feared that the Chinese Government would find out that their son is the reincarnated 7th lineage Nyingmapa Tulku and so arrest him. He has been studying and practicing Buddhism at Ramjam Rinpoche's monastery in Bhutan and was enthroned at Shechen Monastery of the renowned Dilgo Khentse Rinpoche in Boudhanath, Kathmandu. The Tulku's monastery is Dhoekya in Tibet which he has not seen. Buddha Maitreya's sponsorship each month started in 1998 and covers his school fees, food, clothing and medical expenses along with his family's food, house rent, electricity and his sister's schooling. He has also received $400 to buy a television, $250 for a freezer and $150 to buy kitchen equipment. His father (who became a monk in 1959 and is a married Lama of the Nvingmapa tradition) says: "When we arrived in Nepal we were in very bad condition. We had no money at all. I had a skin condition and for some months heart pain. The money I made from puja was not enough to cover our food. His Holiness Buddha Maitreya has provided free medicine and doctor and now I feel better. This sponsorship is helping for our general needs and Tulku's education and expenses. In future when I build a monastery I will need more sponsorship."
Learn more about the Deokya Tulku Buddhist Education Center in Boudha, Nepal
During H.H. Gyalwa Jampa's visit to Lithang in 2004, H.H. Ga Ngawang Legpa came several times to meet with Gyalwa Jampa and they became friends. His Holiness has plans to come to the United States and teach along with H.H. Gyalwa Jampa in the near future. This photo above shows His Holiness with the crystal etheric weaver pendant he was given by H.H. the Buddha Maitreya during their first meeting.
H.H. Ga Ngawang Legpa was invited to the Recognition Ceremony at the November Prayers for Peace Dharshan. Due to circumstances he was unable to leave Tibet and sent his formal signed, and sealed recognition of the incarnation of Buddha Maitreya.
At the invitation of several high Rinpoches of Lithang, Tibet, H. H. Gyalwa Jampa has agreed to hold a Western Dharshan there in July 2006, as well as attend ceremonies and give teachings. The applications for this dharshan are still available.
Tulku Karma Sherpa Rinpoche also engaged in practice and study of the Secret Mantra at this time, including the Kalachakra, the Six Yogas of Naropa, and the Six Yogas of the Jonang Lineage and other topics.
Following these studies, he completed a three-year retreat. When Tulku Karma Sherpa Rinpoche was twenty-eight years old, Tulku Lobsang Thrinley Rinpoche granted him authority to give teachings, bestow empowerments and carry on all teaching activities. When he was twenty-nine years old, Tulku Karma Sherpa Rinpoche came to Lhasa from where he continued to Nepal and then to Dharamsala, India. Here, he was able to see His Holiness the Fourteenth Dalai Lama and received teachings from great masters of all the lineages of Buddhism without any sectarian partiality. including the 10th Panchen Lama. In addition, Tulku Karma Sherpa Rinpoche remained in retreat above Dharamsala for over two years.
In 1999, Tulku Karma Sherpa Rinpoche met his teacher H. H. Tulku Buddha Maitreya Rinpoche in Nepal and began staying at His Holiness's Sanatan Dharma Center in Kathmandu. In 2000, funds were given in the amount of $1,500 to help Rinpoche in his project to rebuild the statue of Guru Rinpoche and the stupas destroyed during the Cultural Revolution and to begin construction of a small Retreat Gompa at one of the very holy sites of Tibetan Buddhism. Nenang Cave (Tib.:Shrotut) is a very sacred Guru Rinpoche Site in Buddhism.
Rinpoche's project is to restore a large statue of Guru Rinpoche to the Stupa located by the cave, and build a small gompa to house around 10 monks . It is near the Neneng Choling Rito Monastery, one day's walk from Tsongnyen, in Amdo, Tibet. Karma Sherpa Dorje Rinpoche studies Naropa's teaching, as do the monks currently living close to Guru Rinpoche's meditation cave.
Today, Tulku Karma Sherpa Rinpoche continues Mahamudra practice and is studying the English language at a University in Ohio.
In 2004, the Church of Shambhala sponsored Tulku Karma Sherpa Rinpoche to visit our Maitreya Buddha Monastery in Glastonbury England, and our United States Centers in Mt. Shasta and Berkeley, California and Cornville, Arizona.
During his visit to the West, Karma Sherpa Dorje Rinpoche traveled with the Western monks and nuns to the various shows, and gave several small dharma talks to the Sangha. He offered the following understanding of H. H. Jetsun Gyalwa Jampa Gonpo's Maitreya Solar Cross from the perspective of his Tibetan Buddhist background.
Commentary on Maitreya Solar Cross
"The holy, Maitreya Solar Cross is the realization of His Holiness Gyalwa Jampa Rinpoche's special and precious knowledge externalized for the benefit and healing of all sentient beings.
Made using precious crystals, gold plating, copper wire and magnets, it represents a special science within Buddhism. Pure and natural crystals have the power to bless all sentient beings with long life. In Buddhist teaching, gold and copper are two of the most precious metals. They help the blood to flow and vivify all the channels of the body, restoring power and life. From the magnets, comes a great energy that realigns speech, mind and the physical body to a higher reality of virtue and goodness.
The Maitreya Solar Cross is a three dimensional Mandala of Light, of pure crystal nature, with the power to bring forth the light within all living beings and in all matter and to dissolve negativity.
Like the Dharma, the Maitreya Solar Cross and all the healing tools created and designed by His Holiness Buddha Maitreya Rinpoche are like medicine. They are like a holy medicine for the Earth and for all sentient beings, tantric medicine to create harmony and renew all life.
Just as a stupa radiates light out into the world to heal the Earth, Sun, Moon, Sky and Space and to bring all the elements back together in harmonious order, so the Maitreya Solar Cross similarly radiates out, heals and puts all the elements back into complimentary relationship.
The Earth has been crying. The mountains, the valleys, the jungles and forests are all restored by the radiatory energy of the Maitreya Solar Cross to their natural beauty and color and life returns to the face of the Earth. The weather is calmed and becomes more moderate. Flowers appear where none grew before. The Earth becomes fertile again and crops grow which are wholesome, full of nutrients and nourish all living beings. The animals too, are helped and blessed to heal. Born in healthy bodies and able to reproduce, they are happy again. And the birds sing louder than ever. Harmony is restored.
Humanity has been suffering. By hanging a Maitreya Solar Cross in the home, many obstacles and demons are removed. Families can come together in love and happiness. Harmlessness will prevail. Human beings can experience peace, love and true happiness and enjoy success in their businesses and relationships. Illnesses are cured and the human body regenerates. Emotions are calmed and all sufferings and bad feelings cease. The Maitreya Solar Cross heals the mind, body and speech of all human beings."
- Venerable Karma Sherpa Dorje
Selecting The Kumari
For the current goddess it is usually puberty that marks the end of a Kumari's reign.
In accordance with the long-held practice, the incumbent Kumari of Kathmandu is replaced by a new one whenever the holy order of the priests appointed to perform all ritual worships of the goddess have perceived certain symptoms appearing in her making her unfit to continue in the holy position.
However not any girl can become the Kumari. Prospective candidates have to come from among the Sakya clan, regarded as high priests of the kingdom's Buddhist order, in particular from one of the Sakya families living in Kathmandu's 18 Buddhist monasteries.
The fact that a Hindu goddess is chosen from among senior Buddhist families shows how closely entwined the two cultures are in Nepal.
The processes involved in choosing a new Kumari can sound bizarre to those unfamiliar with the rituals.The candidate should be a toddler who is pure in all respects, with not even a minor scratch to her body or a missing tooth. Before her selection she must spend a night alone in a pitch-dark room to prove her courage, as befits the divine person of a Kali, the Hindu goddess of war. And whoever is eventually chosen faces a serious-minded life for a young girl. The Nepalese believe the Kumari should never smile nor laugh during her reign, as if she did it would mean great misfortune for the country.
Once installed the Kumari also has to live a life of seclusion, remaining within the walls of the official temple-residence, the Kumari Ghar. The Kumari only goes out 13 times in a year to attend certain public and religious functions, to which she is carried in a special chariot, preceded by two deities in human forms Ganesh, the god of success, and Bhairava, god of war.
Current Living Situation
The current goddess, born in 1989 and installed on the "holy throne" in 1995, will soon be joining eight other "retired" Kumaries in ordinary life.
And although her duties of office will be at an end, it is highly unlikely she will marry as most Nepalese believe such former goddesses remain sacred. Despite the fact that accession to the role means their daughter will almost certainly never wed, most parents consider it a great honor for them to become the Kumari.
The last Kumari was born in 1989 and is 10 years old in 1999. She was spending $406 for her studies per year and is receiving $206 from Ratnakar Mahavihar yearly.
She has managed $200 from a sponsor but she does not have any permanent sponsor for her study. Her secretary says this is her major problem now. We checked her toilet and bathroom, both were in very poor condition and needed to be updated and repaired. To fix them we needed to change the toilet pan and put tiles on the floor and halfway around the wall. The bathroom needed to have a shower tap. In rainy season water leaks on the walk up because there is a water pipe coming out from the sheet metal roof to the water tank, which is on the roof. We thought if we adjusted the water pipe on the wall it could be stopped. They were using plastic pipe then and there needed to be 30 feet of metal pipe. Water leaks in Kumari's room from the corner of the wall required plastering all around the corner of the wall for it to stop. Water leaks in her kitchen as well as there is an old tin roof with many holes on the roof. It was necessary to replace with new tin to stop the water leaking. We checked the kitchen which was not clean and there was an old gas stove, an old rice cooker and two cupboards. One was old and ready to break and the other was fairly new. To find the cost of fixing the above things We needed to work for two days talking with different people and bringing them to the location for estimates. There was no refrigeration available.
We purchased a bed, blanket, pillow, mattress, bed cover, carpet curtains and door hangings for Kumari. We cleaned the Kumari's kitchen, purchased kitchenware and cupboards and a refrigerator and began giving her a monthly amount for support.
There was only one bathroom at Kumari's house and it was in very bad condition. There was no shower room and the toilet had no water system. Now there is very comfortable, American style toilet and shower room for Kumari. His Holiness Buddha Maitreya sponsored the new toilet and shower room for Kumari and her family.
Church of Shambhala sponsors the ex-Kumari monthly in the amount of $120/month and the current Kumari at $100/month since 1999. We have sponsored one for 6 years and one for 4. $8,640 plus $4,800 and the one time sponsorship of the renovation of her home, totals a sponsorship of approximately $16,500
The Logon Tulku, Tenzin Tsungrap, is the founder of the Logon Monastery in Dyab Valley, in the area not far from Chamdo, Tibet. In 2006, he came to America to join the Church of Shambhala Vajradhara Maitreya Sangha and teach Tibetan Buddhist studies. He currently resides in Toronto, Canada.
I met His Holiness in December 1993 in Nepal when I was twelve. At that time my teacher came from India to take me back there and he met Buddha Maitreya at Swambhu Stupa where he was meditating. My teacher spoke with Buddha Maitreya and told him he had come to take Logon Tulku back to India. Buddha Maitreya said he knew this and everything about me. This was the same time H. H. the Dalai Lama recognized me. My teacher was very happy to hear this and invited Buddha Maitreya to my enthronement ceremony. He came to the ceremony and gave me a vajra. I returned to India in 1993. In 1997 I again contacted His Holiness and invited him to visit our monastery. This was his first visit to Drepung. He started giving me monthly sponsorship to help with clothes, food, electricity and he bought me a laptop for study purposes. At that time he also sponsored the Khamtsen. He built a residence for the monks, with a guest residence and kitchen and another large modern kitchen for the Khangtsen which included two stainless steel large quantity fridges and a very large freezer, as well as an oven and three gas burners. He provides the support for gas monthly. Every Monday our monks get a special Tibetan food called MOMO and cold drinks for which His Holiness provided. He also bought new clothes for all the Khamtsen Monks. His Holiness bought the Khangtsen a water pump and a well for their own water, one which provides water for the Khangtsen and sometimes others when water is in shortage. Because of the difficulty in India for electricity, His Holiness purchased a generator and paid for its installation etc. spending about $12,000 in total. The diesel for the generator is also provided by sponsorship from His Holiness Buddha Maitreya. Since that time he has sponsored the building for more monks’ residences. He provided a desktop computer, a printer, a fax and telephone for our Khamtsen office. Our Khamtsen monks are very happy with this.
In 2001 I was sponsored my His Holiness for my debate ceremony. This costs a lot of money, as I had to provide food for 3000 monks. This was breakfast, lunch and dinner at Puja time for one day. I was required to give an offering of money to each monk and His Holiness sponsored this. Also in 2001, Gyalwa Jampa sponsored the building of my new residence, which included a new kitchen, bedroom, bathroom, living room, puja room and all new furniture. In 2003 Gyalwa Jampa provided a sponsorship of $10,000 for part of my Geshe ceremony that lasted many days. Then my teacher went back to Tibet to visit my old Monastery and His Holiness sponsored the rebuilding of the monastery, about $12,000. In November 2005 I was invited to attend a Dharshan with His Holiness in Nepal. At this time I asked to join his Sangha in USA. In February 2006 I joined the sangha in America.
Lubum Tulku's previous incarnation met H. H. Gyalwa Jampa while both were doing kora at Swyambhu stupa in 1992. At that time he encountered the western tulku and stopped, kneeled down and prayed this prayer written below in Tibetan. At that time H. H. Gyalwa Jampa did not speak Tibetan or have an interpreter so he did not know what was being said. Soon after he left Kathmandu, H. H. The Buddha Maitreya began the work supporting Tibetans and Tibetan Monastic Life in Nepal, India and Tibet that the Church of Shambhala and the New Group of World Servers Charity are carrying on today.
In the International Dharshan Pilgrimage of 2003 to Kathmandu, Nepal the group visited Gaden Maitri Vihar and was invited for lunch. H. H. Gyalwa Jampa was taken to the top floor residence of Lubum Tulku and offered a beautiful statue and kada by Lubum Tulku. At that time, his teacher (pictured above) who was also his attendant in his last life, recognized the Western Tulku and remembered the instance of the Milarepa prayer. He then wrote it down and sent it to His Holiness.
When I was 15 years old I became monk under Luden Khen Rinpoche. From 15 to 18 years old I learned all the skills and knowledge of a monk in monastery and at the end of 18 years old. I stayed in Dzonsar Sheda. under Khenpo Pema Thamche and studied philosophy for 7 years. At 25 years old I was declared Khenpo.
At 26 years old I did retreat at Chudei monastery for 2 years. Then I started to build a Sheda by myself , it took 3 whole years for me and there. I kept 30 new monks.
In 2000 AD Nyingma lama Rongto Gyatse Rinpoche declare me as the incarnation of 7th Rinzin Namkha Gyalpo Rinpoche. Following are the names of 6 Rinzin Namkha Gyalpo Rinpoche's incarnations:
Khachu Palch Wangchuk
Rinzin Chuja Lingpa
Kalung Demey Duntong
Pawo Thutop Chal
Rinzin Namkha Gyalpo
Now I am in Nyingma Gonpa "Dechen Samten Chukur Ling". There many years ago, use to be 13 Rinpoches and around 1000 monks but now there are only 6 Rinpoches including me and there are 300 monks. I'm the biggest Rinpoche over there. My future plan is to make a school and hospital for the Tibetan people and make Sheda and Dupda for the monks but due to lack of economic facilities I can't do anything now. So I wish to get some help from you in future.
When we met in Chengdu you said that you will visit our monastery in future. So I am waiting for that day.
Ngawang Trinley became a great lama who upheld and spread the Dharma. He was famed as being an incarnation of Gonpo Chakshipa, a wisdom protector. He died at an age above 60.
The monastery he founded is named Lachab Jangchub Nordzin Choling and is situated in the Nangchen area of Kham. It lies in the nowadays Chinese province of Tso-ngon, Blue Lake , about 200 kilometers south of Nangchen Dzong.
The second Ngaktrin Tulku was Khenrab Sherab and he was born in the Argong clan. His guru for the Karma Kagyu teachings was the Karmpapa Jangchub Dorje and for the Barom Kagyu it was Dharmachakra. At the Palpung Monastery in Kham he received mind-instruction from Situ Chokyi Jungney. Later in life he gave many empowerment, and he died at an old age.
The third Ngaktrin Tulku, born in the Chiltsawa clan, was known as Karma Choling Rangdrol and also as Yeshe Roltsal. He received monk ordination from Situ Pema Nyinchey and stayed in a three year Retreat at Palpung monastery. Having become extremely learned and accomplished, he died at the age of 50.
The fourth incarnation was Samten Gyatso, As the son of Orgyen Chopel of the Tsangsar clan and Konchok Palden, who was the daughter of the great treasure revealer Chokgyur Lingpa, he was recognized by the Karmapa Tekchok Dorje. His guru was Chowang Tulku, the uncle of his former life, the third Ngaktrin. (Chowang Tulku was reincarnated as Tulku Urgyen Rinpoche.) Among his other teachers were Tsangsar Lama Ayurdeve and Chokla Sonam Gyaltsen from who he received the Barom Kagyu teachings. The Nyingma and Chokling Tersar transmissions he was given by Tersey Taklung Yartang, and once at Taklung Martang Riwoche. To the next Karmapa, Rigpe Dorje he gave parts of the Chokling Tersar. Samten Gyatso also gave the complete Chokling Tersar transmission at Nangchen Tsechu Gompa and so became the guru of the king of Nangchen. During his life he built many monasteries and retreat centers and later died in his 50's.
The fifth Ngaktrin Tulku is know as Tsewang Dechen. He was born in 1941 and is now in his 60's. He was recognized by the Karmapa Rigpe Dorje. In 1950, at the age of eight he was enthroned at Lachab Gompa and remained there studying until 1958. He received the Chokling Tersar transmission from Tulku Urgyen Rinpoche and the Barom Kagyu teachings from Tsangsar Lodro Rinchen. The monk ordination he received from Dabzang Rinpoche.
From 1981 he worked for six years to rebuild the Dzogchen Gompa. Then he restored Dechen Chokhor Ling, a nunnery for 80 nuns, and a retreat center. He is also rebuilding Dzong-go Ling with a meditation center for Kunzang Tuktig.
Since 1958 Ngaktrin Tulku was unable to live at the Lachab Gompa, which disappeared during the Cultural Revolution in 1962, and didn't live there for 22 years. In 1960 he received permission for rebuilding Lachab Gompa. It is now partly restored, not as big as before, but there are 130 monks and two separate three-year retreat centers:one for Barom Kayu and one for Chokling Terser.
About his plans, the present Ngaktrin Tulku says, "I have no other plans than helping the Dharma. Since I was given the name Ngaktrin Tulku and there are no one else to take care, I feel responsible. In the local area people have helped, but they are poor. The weather is also not friendly for full-scale work -the earth is frozen from the 9th to the third month. Nevertheless, it is my wish to restore the Lachab Gompa fully."
In 2004 Namtang Rinpoche, The current Ngatrin Tulku, met and enthroned His Holiness the reincarnation of The Buddha Maitreya and the prophesied Karmapa. He was 33 years old at the time of the 16th Gyalwa Karmapa's passing in 1983. Due to Rinpoche's poor health, and as the teacher to the 15th and the 16th Karmapas, Rinpoche chose one of the most Holy Sacred Buddhist Sites for both the Kagyu and the Gelupa Lineage to do the enthronement. This is the site where , in the 14th Century, the 4th Karmapa, Rolpai Dorje, initiated the young boy who would soon become the beloved Je Tsong Khapa into monkhood. The Karmapa cut the hair of the young boy, and where the locks fell, a tree sprung up which was known far and wide to bear the unmistakeable scent of human hair. This holy tree was cut down during the cultural revolution, so today , only the stump is left with the white silk scarves, kadas draped over it to announce it's holy secret. The Cave at the top of the precarious cliff is open to the public, and at the bottom of the cliff is the monastery, rebuilt during the time of the last Panchen Lama, while the Saky Lineage was in control. Today the Chinese governement is in charge of the Monastery and keeps 2 Chinese monks dressed in Buddhist robes, maintaining the place for tourism. The goverment agreed to rent to the Ngaktrin Rinpoche, a small, peaceful retreat house, half way up the hill, with a breathtaking view of the mountains and valley and in site of the sacred tree. Truly the little house, with it's flowers and special mountain air, is the most precious jewel of ithe entire place. Namteng Rinpoche himself spoke of the difficulty with his health, his TB, and his subsequent inability to stay at the higher altitudes where the Monasteries in Nancheng are, and his seemingly forced move to Retreat at the holy Sacred Site of Shartsong Ridro. Rinpoche would like to build a small temple next to his house . Behind the scenes the Rinpoche lives quietly in meditation and maintains the transmission between the lineages. He often has meditation students who stay there also. He also relayed how during his visit with the 27th Karmapa, Tai Situ Rinpoche's choice, he fell ill and was unable to teach. This is in the area called Takser, where the 14th Dalai Lama was born.
His next meeting with the Karmapa was August 21st , 2004 the enthronement of H.H.Buddha Maitreya, the Tulku who was prophesized to be 33 years old at the time of the 16th Karmapa's passing.
Namtang Rinpoche has held the responsibility for two monasteries and a Retreat Center in the area known as Kham Nancheng. Very close in proximity to the city of Yushu. The head Tulku of these Monasteries died in the early 1950's and his reincarnation has not been located. Due to his illness, Namteng Rinpoche's brother has been overseeing the monastery and the nunnery. The nunnery and the monastery both have about 300 members in each and they hope to have many, many more. During this enthronement period, Buddha Maitreya was given a certificate, as well as the official seat of their highest tulku.
At the Dharmakaya
The most excellent
Like the kindness of the moon
To the water lily
May we never be apart from Buddha Maitreya
The first incarnation was born in Lhasa Tibet at the beginning of the 18th Century. During the time of his birth, many miracles occurred. He was bestowed with the name of Kunga Lodoe. Right from his young age he had strong faith in Buddha Dharma and karma. He had strong sense of renunciation and his kindness comes very spontaneously. He sought his novice and was fully ordained into monkhood from the great master Venerable Ngawang Chodak. Thereafter, he diligently studied the thirteen and eighteen major texts and went on to study Shuguga Rinpoche's "the paths and fruits" and the Mahamudra text especially.
Later he taught at Shaky Monasteries, especially at Nor, Nalanda Monasteries and at Lhasa. In time he ventured to isolation places of past masters, where they received accomplishments and he stayed for retreat like precedent masters. After he obtained his accomplishment over there, he toured to central Tibet and made grand offerings in front of the Je Yabsay sum, Jowo Namnying and at the great Monastery of Sera, Drepung and Ganden. Later, at many sacred places of Shakyapas. He gave intensive teaching for more than three years and many were benefited. He spent his entire life in the practice of the teachings and practiced very devotedly. At the age of ninety-nine he released his last breath peacefully.
The second reincarnation's date of birth and parents name was not clear, except that he was born in Lokha. For whatever reasons nothing much is known about him or written except that he was known to be a great Master too.
The third incarnation was Parong lama Dhakpa Gyaltsen, born in Lithang in Kham. He was known to have studied all the science of learning and the sutrayana at a young age. He was admitted to Ganden Monastery where he learned the Tantrayana. At the age of fifteen he sought novice and became fully ordained monk after receiving monk vows from Master Jamphel Dorje. He studied “the paths and fruits” grammar and astronomy. Later he went to study under the feet of great Masters like Jamyang Khentse Wangpo and other fifty or more Masters. He also sought instructions and transmissions.
Ngawang Kelsang Palden Lodoe Gyaltsen Rinpoche is the seventh incarnation of the Pungrung Tulku whose first incarnation was in the early 1800's. He is known historically for long meditation in remote caves and his ability to help heal by giving Dharma Blessings. Rinpoche met H.H. Tulku Buddha Maitreya when he went to stay at the Maitreya Dharma center. The Church of Shambhala is working to rebuild the monastery in Lithang.
Although it is beyond ordinary beings' expressions of the biographics of the chain of the reincarnations of Yang-Goan lama since the long forgotten aeons, here is a brief one in accordance with the 'Supplications Prayers to the Yang-Goen lamas' reincarnations lineage.
In India, Yang-Goen Lama took birth as the boy, Dakpa, at the time of the Lord Buddha and was the kind Palden set at the period of Konchok Bhangs' Dynasty, Wangchuk Nyima Zin and the great Naropa, one of the most renowned siddhi of India.
In Tibet, the land of snow, he was born as the translator Lotsawa Kawa Peltsek at the time of the religious King Trisong, at the era of earlier spread pf dharma. He was one of the three most popular translators, known as Ka Chu Shang. His works of translation of Kangur (Buddha's Teachings) included Dhulwa Lung-Shi of Vinaya, the Vinaya Sutra of Bhikhuni, the brief Version Wisdom Perfection, Nampar Choepa, one of the Chapters of Kontsek Sutra and in Tantra, Namnang Ngon-Jang,Tantra of Chakdor.
His translations of Tengyur (commentaries of the Indian Masters) included Ngagtoe, Pelduji Zinpai Yang, the comprehensive Commentary of Namnag's Root Tantra, the great exposition of the Two later siddhis of Jawa-Chigyud. He was also a great practitioner himself and a master who helped any others.
And at the era of the later spread Dharma in Tibet, he appeared as Shangnam (Dorji Wangchuk), one of the four principle disciples of Lumey Tsultrim Sherab who in turn was one of the Ten Intellects of U-tsang, who contributed towards reviving Vinaya teachings from the southern part of Tibet.
The master Dorji Wangchuk was born in the year 967 AD to father Namnang Joesey and mother Shangchen Dolma. He became monk under the guidance of the master Lumey and began his intensive studies and contemplation after receiving teachings on Vinaya from the said master.
Just as prophesied by the Lord Buddha in Dheodhe Dham- Ngak Shakpa (Sutra of giving Essential Instructions) as :"The temple named Gyal will be established by an emanation of the lord Maitreya." He founded Gyal-Lhakhang Monastery, the center of learning, and established the profound three practices of Vinaya and also the wonderful tradition of learning Vinaya.
Not being contented with his learning still, he sought the tutorship of the master Dorji Dhenpa who went to India in search of the authentic teachings of Vinaya, he received from him (the master Dorji Dhenpa) teachings on the Oral transmission of the Four Sections of Vinaya, and became a great master himself. Dromtoenpa, the principle Kadampa master received his layman precepts from this master Dorji Wangchuk and was given the name Gyalwai Jungney-Source of Buddhas-by the same.
He met with the lord Atisha while he went to Ngari Mangyul to receive the later to Central Tibet. He became one of the chief disciples of the master Atisha and received the full lineage teachings from him. He then set for intensive meditation. In the year 1060, he assumed his state of passing away for the sake of others. when referred to the "Life Stories". he then took birth as the great master Kyokgay Chenpo and then as Bhen Tsultrim Gyalwa, one of the four principle disciples of the great Kadampa master Goenpa Tsultrim Bhar.
Bhen Tsultrim Gyalwa was born in Phenpo region of Tibet. He lived as a beggar throughout his childhood. As he grew, he had a big plot of land - enough to produce as much as forty khels of crops and yet he used to be a burglar at the hill side in the day times and in the nights used to to go out stealing. As such, he was called 'The Mischeif with Forty'. He had rather rough and untamed behaviour, as well, and lived a lonely life.
At one time, he was engaged in thought of examining himself to see if he could become a monk or not. So, he stayed in a room with an ordained monk for few days and his desire of becoming monk increased. He thus became a monk under the guidance of the great seer Pelgoen and was given the name Tsultrim Gyalwa. He gave away all his land and belongings to others and lived his life on alms food. When he faced shortage of food for few days he used to persuade himself towards Dharma by saying:
"There is no meaning, oh! Tsultrim Gyalwa! To prepare oneself today of tomorrow's concerns"
He had been so careful and sincere in his practice that he put a small pebble for every Virtuous thought arisen and put a different one on another side for every unwholesome thought that arose in him. In the evenings, after counting the pebbles, he used to rejoice in himself if the pebbles for the virtuous thoughts were more and accused and scold himself if the pebbles for the unwholesome thoughts were more. He was always mindful of impermanance of death and devoted his life in strict meditation. He became highly enlightened. The great master Potowa used to praise him by saying that it was only Bhen Gyung Gyal who perfectly remembered death.
He then stayed in Kotay region giving Dharma instructions to the public and thus came to be known as Geshe Kotay. At Gyal Lhakhang, he gave extensive teachings and did meditation on the Six Intructions of Kadampa and alike.
He felt no adherence to this life as he had high realisation of impermanence of death, he freed himself of the root of Samsara by the virtue of this much familiarity with the concept of emptiness, he would always view self and others equal, having been trained in the practice of Bodhicitta.
And according to the "life Stories" his incarnation lineage includes Reychung Lama Solraychen , Lodoe Selwa, Drimed Lhumpo- the treasure discoverer, Chakrelpa- the one who achieved siddhi of long life, Arya Jangchub Tsultrim, Lobsang Dhondup, the great Yang-Goen- the Dharma Sun (The Successive Lineage seemed to have acquired the title Yang-Goen after him), Yang-Goen Choephel Namgyal, Yang-Goen Jamphel Namgyal, Yang-Goen Lodoe Rinchen, Yang-Goen Ngawang Lobsang Choephel Namgyal Pelsangpo.
Reference: The Life Stories Of Yang-Goen Lama.
(The Biographies of the other Yang-Goen Lama's couldn't be traced. They will be added as we get them.)
The reincarnation of XIX Gyalpa Yang-Goen was born on 8th June 1980 to the family called Drakshol Rabphel Shiga which lies closely to the Gyal temple, a place prophesied by the Lord Buddha in Dham Ngak Shakpa (Giving Essential Instructions Sutra). This place is located in the western side of Gang-Shar Dhak-Ngang Goen, the great master Sharawa Yonten Drakpa's retreat place, which belongs to Phenpo region in U-tsang province of Tibet.
The new incarnation's family consists of father Lodhen Sangpo, mother Yangkyi, four elder sisters, one elder brother and a younger sister and himself.
Upon earnest request made by the faithful devotees of the XIX Gyalpa Yang- Goen from Phenpo region, Tibet, including the monks and nuns and lay devotees to kindly recognize the reincarnation of the XIX Yang-Goen lama, His Holiness the Dalai lama, after careful investigation, recognised the boy named Jordhen from the family run by the Lhoden Sangpo residing in Tibet as the XX Gyalpa Yang-Goen Rinpoche on 28th December 1994.
In July 1995, the Young buy was given monks vow by the most revered master Gen Lamrimpa, the great saint-scholar of Drepung Monastery, Tibet and the boy was given a new name Ngawang Mipham Choeki Dawa.
The same year on 27th August, he was invited to Phenpo-Gyal Lhakhang monastery, the center where his predecessors had studied and later had proliferated the dharma teachings extensively. He stayed there for a year learning some important rites and rituals.
And in the year 1997, he set out to Drepung monastery, Tibet, in order to undergo deeper training in the Buddhist philosophical studies and to receive various traditional Oral Transmissions and Empowerments. However, due to the Chinese restrictions imposed, he was unable to get admission in the monastery, so he remained a day-scholar and sought the helpful guidance of the most venerable master Jetsun Lamrimpa and U-zed Topchu la.
Under further strict restrictions imposed by the Chinese that the day-scholars were not allowed to study and even remain in Drepung Monastery, the young reincarnation found no other alternative to remain there. So, on 28th December 1998, he set out to escape to India and in thirteen days he reached Nepal.
On 13th February 1999, he reached Dharamsala, India and next day, he got the holy audience with His Holines the Dalai Lama. He stayed in Dharamsala to receive the teachings from H.H. The Dalai Lama was giving at that time.
Following the advice given by H.H. The Dalai lama, he moved and reached Drepung Monastic University in South India. On 1st march 1999, to continue with his further studies in Buddhist Philosophy and to receive other Lineage transmissions.
Although the venerable Ngawang Mipham Choeki Dawa is a bonafied tulku, he faced financial problem for organizing such a ceremonial party for getting enrolment as a Tulku in the Monastery.
We, all the members of Gyaepa Khangtsen Group, admire you with prayers for your kind help towards his ceremonial enrollment.
While at Samdup Norbu Ling Monastery Tulku Nawang Sungnyon did a 9 year Kalachakra retreat. During his first year of retreat he did 100,000,000 prostrations, and 100,000,000 mantras, and from his second to his ninth year he did a variety of Kalachakra yoga meditations and mantras for purification. He is a third lineage Tulku and in his previous incarnation was Talk Stone Gayest who was famous for writing and composing 15 Buddhist textbooks. His first incarnation was Talk Nyavan who was very popular for composing the Six perfection textbook of Buddhism.
In 1995 he left Tibet for India in order to study and do pilgrimage and lived for a few years at the Jonang Takten Phuntsok Choeling Tibetan Buddhist monastery Simla India. This monastery was founded in 1973 to maintain the Palchowk Kalachakra tradition, a practice unique to the Jonang sect of Tibetan Buddhism. Tulku Ngawang Songnyon studied the Kalachakra six yoga practices under Venerable Choekyi Ngapa, Abbot of the Jonang Monastery who is one of the eminent scholars of the Jonang tradition. During his few years there, He was appointed Secretary of the Monastery in India, as he said, "Due to H.H.The Buddha Maitreya's Blessings."
The tulku came to Nepal a few years ago and took refuge under H.H. Gyalwa Jampa Gonpo, The Buddha Maitreya. During this time he had many profound dreams which he will reveal to the public in time. For his future, Tulku Ngawang Songnyon worked hard to learn English under the blessing of H.H. Buddha Maitreya and utilized the free offering of English language classes to lamas that was provided by His Holiness at the Sanatan Dharma Center for so many years, so that he could eventually teach in the West and raise funds to help educate and feed the Monks of Jonang Takten Phuntsok Choeling. He has received monthly sponsorship from H. H. Buddha Maitreya Rinpoche who he recognizes as his Teacher for many years. Tulku Ngawang Songyon explains that in his previous life he was one of H. H. Buddha Maitreya's best and closest students and prayed to see him again in this life, and that is how he has been able to find Buddha Maitreya again. He believes that His Holiness is a Bodhisattva who has attained Buddhahood and that all sentient beings benefit from his Teaching.
In January 2005, Sungnyon Tulku opened a Buddha Maitreya Dharma Center in Chengdu China. for H. H. Buddha Maitreya. The start up cost was a donation from the Church of $6,000. There he will better be able to facilitate the work of H. H. Buddha Maitreya, to oversee and facilitate communication and dispensation of his regular support to the area Monasteries i.e. three monasteries of Dzamthang, and the area of Lithang and Dema Monasteries at present.
The young tulku moved to Swayambhu Monastery at the age of six and began studying Tibetan language and the fundamental practices of the Karma Kamtsang lineage. He received many empowerments, reading transmissions and instructions from the greatest masters of the time, beginning with the New Treasure collection given by Tulku Urgyen Rinpoché. Dilgo Khyentsé Rinpoché conferred the three Dzogchen collections; Tenga Rinpoché gave the reading transmission of the Tengyour, the translated treatises; Nyenpa Rinpoché gave the reading transmission of the Kangyour, the translated teachings of the Buddha; Trangu Rinpoché gave the Kagyu Ngak Dzö, the Tantra Treasury empowerments; Pénor Rinpoché conferred the Rinchen Terdzö, the Treasury of Precious Termas; Sakya Trizin gave the Drouptab Küntü, the Compendium of Sadhanas; Luding Khenchen Rinpoché gave the Gyüdé Küntü, the Compendium of Tantras; Shamar Rinpoché transmitted the empowerments and reading transmission of the Chikshé Kündröl, the empowerment collection by Karmapa Wangchuk Dorjé. He also received many practice instructions from different highly qualified meditation masters. He studied the scriptures and philosophical treatises under Khenpo Shenpen and later with Karmapa Thayé Dorjé under Khenpo Chödrak Rinpoché at KIBI in New Delhi.
He spent one year practicing Chö in Pharping. Then, at the age of eighteen, he began a traditional three-year, three-month retreat in Pharping under the guidance of Maniwa Sherab Gyaltsen Rinpoché, one of the greatest, most qualified meditation masters of the current time. There, Sabchu Rinpoché received all Karma Kamtsang transmissions traditionally practiced in retreat. Afterwards, he began traveling and teaching in the USA and other Western countries. Today, his activities are mainly focused on Nepal, where he oversees the Swayambhu Monastery, and the West, where he teaches the Dharma and continues his personal studies.
Since 1996, The Church of Shambhala Vajradhara Maitreya Sangha has povided monthly support to the Swayambhu Monastery of Karma Raj MahaVihar which Sabchu Rinpoche oversees.
Tashi Rinpoche met H. H. Buddha Maitreya in San Francisco, California after being introduced by a young Rinpoche, Geshe Tsultrim Choepak Rinpoche from Palden Zhiwa Monastery, a branch of the Migyur Monastery which is currently being rebuilt by H.H. Buddha Maitreya and his students. He had just arrived to New York some few days earlier from Singapore where he was involved in the largest Tibetan Buddhist Sand Mandala in the World.
During the meeting, Tashi Rinpoche said that "He was the wish fulfilling jewel for H. H. The Dalai Lama." That whatever H. H. wanted Tashi always was there to fulfill. During this meeting H.H. Buddha Maitreya agreed to visit Lithang for a reception and to break ground for a new Dharma center, His first Buddha Maitreya Dharma center in Lithang, Tibet the highest city in the world. In August of 2004, H. H. Buddha Maitreya was received by the largest motorcade of cars ever to be seen since the Panchen Lama in Lit hang.
Jetsun Losang Lungrig Pelsangpo, the XIXth in the line of Tsadong Tulkus, was the immediate predecessor of the present Tsadong Rinpoche. Jetsun Losang Lungrig Pelsangpo became a monk at an early age and joined Drepung Loseling Monastery. Under the guidance of many renowned scholars, he completed his studies in Buddhist philosophy and became a great master himself. Later he set off to his native place to help guide the monks and lay devotees there.
In 1959, when the Chinese invaded Tibet and started to destroy the people and the entire environment to Tibet, Rinpoche gave his life to save the Dharma and the freedom of Tibet.
In 1980 he reincarnated and was located 7 years later. 1987 all the people including the monks and the native people, who were having connection with Tsadong Rabgyal Ling Monastery, sent a letter of request to H. H. the Dalai Lama to kindly recognize where Tsadong Rinpoche had taken birth. H. H. the Dalai Lama, in his reply, mentioned that a boy aged seven, born to a family close to Sera Monastery (in India) had good signs.
However, the restrictions imposed by the Chinese at that time, made it impossible for the native people to visit India to look for the child. Thus it was delayed for a several years.
On March 12, 1997, when a further request was made by the devotees, H. H. the Dalai Lama recognized Jampa Sonam, the son of father Sonam Dorje and mother Kartso to be the reincarnation of the XIXth Tsadong Rinpoche.
Tsadong Tulku in his previous incarnation
After all formal ceremonies, the young Rinpoche joined Drepung Loseling Monastery on Nov. 21, 1997 to study in the deeper insights of Buddhist philosophy. In 1998 Rinpoche received a private audience with H. H. The Dalai Lama in Dhadak. In 1999 Rinpoche was novice ordained by 100th Gaden throne holder (Gaden Tri Rinpoche) H. E Venerable Losang Nyima.
I met His Holiness in 2000 when he visited Drepung Monastery. He came to our Khangtsen and gave monthly sponsorship to all Khangtsen Tulkus and Khangtsen. This was for food, electric bills and water. He also bought me a laptop for study purposes as well as a computer for Khangtsen.
He bought a large generator for our Khangtsen, which is used by all the Monks and Tulkus. This provides electricity when we get a power outage. He funded the building of our main praying hall and rooms for the Monks, including bathrooms, toilets and one large kitchen for all Monks to use. The kitchen is also used by guests and is a big improvement to the old kitchen. We now have a new large gas cooker that replaced the old wood burning stove.His Holiness bought a water pump for the Khangtsen which now provides our own water supply. Before we often had a water shortage.
In November 2005 His Holiness gave a Dharshan in Nepal and I was invited. At that time I told him I wanted to come to the USA and join his Sangha. In February 2006 the Church of Shambhala sponsored me to come to the USA and teach.
Like all lamas of Chumig Gyatsa were, Wangyal Lama is a Ngagpa, a Buddhist tantric practitioner having a householders live. Being married, having children and being the head of the Gye Lhaki Dung he had to support his family. He did this by trading carpets. However, in 1995 he decided he would focus fully on the Dharma. Wangyal Lama's family established the Dragon Guest House at Boudhanath in Kathmandu Valley, which is managed by his wife Chimi-la Dolkar, who is his sponsor. Wangyal Lama does not take any money for himself from anyone. He insists on being supported solely by his family. Local donations to him are spent entirely on Muktinath-Chumig Gyatsa and local charity.
Kelsang Gyatso, the 7th Dalai Lama (1708-1757) was prophesied in a poem by his predecessor, Tsangyang Gyatso:
Lend me your wings
I will not fly far
I will return near Lithang" Soon after Tsangyang Gyatso's disappearance, Kelsang Gyatso, the child believed to be the true reincarnation of the Sixth Dalai Lama was discovered in Lithang, as foreshadowed in Tsangyang Gyatso's poem.
The 7th Dalai Lama was both a scholar and a poet, who left the affairs of Tibet to his ministers. He was in close contact with the common folk, and it is said that he would even leave the Potala at times to travel incognito as a wandering monk"
Taken from The 14 Dalai Lamas of Tibet by Celeste Heiter
Geshe Thupten Nyima, the first incarnation of Zamling Rinpoche, was born to Shab Tsang family, in a village near Tse-thang monastery in Lhoka province, Lhasa. After coming to Lhasa at a tender age, he learned the five treatises of the Buddhist philosophy - the perfection of wisdom, the middle way, the valid cognition, the monastic discipline, and the treasure of knowledge and perfected it all at the age of 28 at Sera monastery. Giving the required examination of the five treatises, he was honored the doctorate degree of the highest class. He, then, went on to assume the responsibility of Sera Thekchen Ling's abbot.
The second incarnation, Gelek Pasang, was born in Tsawa Zokhang, Lhasa. He studied at Sera-Me monastery in Central Tibet, and went on to accept the rank of an emanated soul offered to him during a grand feast offering ceremony.
The third incarnation, Samten Gyatso, was born to Jang-tsong Tsang family in Lhoka province, Lhasa. He started studying the five treatises of Buddhist philosophy from a young age. After having perfected it, he received transmissions of numerous secret initiations of tantra. Proving his mastery on both fields, he was enthroned on the precious seat of Sera Thekchen Ling and given the title: Samten Gyatso.
In 1751, when the Emperor of China, Chen Lung, reached the age of 16, he made offerings to the Emperor as the representative of the seventh Dalai Lama, Kalsang Gyatso. He stayed there for a few years as the spiritual root teacher of the Emperor.
On his return back home, Chen Lung presented him many gifts including a jade-stamp, a base-elongated porcelain, and a vase made of bell-metal. Upon his arrival at Geden Jamchen Choekhor Ling in Lithang, Kham, the monastic authorities requested His Holiness Kalsang Gyatso to appoint Samten Gyatso as their monastery's abbot.
During his ten years tenure as the abbot, he restored the deteriorating Yartoe Kagon monastery in Tsosum Jangbar, and adopted the customs of the Gyumae monastery after having it turned to the Yellow Sect. It has been robustly imprinted in his biography about the restoration of the Lithang Press and the restoration of Buddha Maitreya's statue inside the Press, all under his governance.
His brother, Yungdrung Tsephel, has been a leader of both Jangbar and Chu-ngi-sab provinces for one full lifetime.
Samten Gyatso made his perception of bodily form simmer in a meditative posture at Yartoe monastery, and then passed away into nirvana.
The fourth incarnation, Gedun Phuntsok, was born to Tangpo Tsang in Zona village, Tso-sum Jangbar province. He studied in Central Tibet at Sera-me monastery, and assumed the post of an incarnated being on one of the grand feast offering ceremony of Sera Thekchen Ling. The people from all walks of life used to call him by the name Tangpo Tulku.
Later, he was requested to be the abbot of Geden Jamchen Choekor Ling in Lithang, and enthroned
As per the pre-discoursed reading transmission of the great yogi, Shawa Ripa, who lived near Thupchen Jampa Choekhor Ling in Lithang, the heart place of Dotoe, the fifth incarnation His Holiness Dorje Chang Jetsun Trinley Khetsun Gedun Jungne was born in Dasha village to Tse-'zung family in the seventh month of the fire-ox year, 17th century. He was born as the son of Gonpo Tsering and Sonam Lhamo on a night when flowers fully bloomed, when every matter around prospered, when the moonbeams illuminated the whole planet as an auspicious sign.
As he renounced all actions that lack conscientiousness and took up Dharmic conducts from childhood onwards, every people spoke in general about the birth of a holy being. At the age of seven, on the full moon day of the fourth month of the Tibetan calendar, he went to the spacious dharma place — Thupchen Jampa Ling in Lithang. In the first Tibetan month of the same year, he took the vows of a novice monk from the holy abbot Trinley Tharchin and received the name Khetsun Gedun Jungne. Rendering the holy abbot Trinley Nyendak as his root teacher, he listened to and learned the monastery's chanting book, making copious religious services to the tutelary deities, comprehending clearly the vehicles of the Buddha, the middle way, the Compendium of the Greater Vehicle. Having done so, he debated on the subjects learnt, with practitioners of Tso-sum house as per the monastic rules.
At the age of 8, he listened to the prime practices of holy yoga tantra: the time wheel initiation and the kindness initiation.
At the age of 9, he studied the infinite knowledge of the ways to Buddhahood from the great tantric master Jetsun Lobsang Tenzin Yargye of Ke-wu Tsang clan.
At the age of ten, he went to U-Tsang, the religious abode that had produced millions of scholars and realized beings. He debated at the great monastic school of Sera Thekchen Ling. He confided in the great teacher Lobsang Gelek, a man of unlimited knowledge, and learned from him the middle way, the perfection of wisdom, the monastic discipline, the treasure of knowledge, and the valid cognition.
He learned in depth the oceanic wisdom of the studies of the tantra and the sutra from many other great scholars including Lama Ngawang Lobsang Jhorden, and became a great scholar in his own right.
At the age of 17, he went to Thupchen Jampa Ling in Lithang, the dwelling place of Domae's Buddhist studies.
At the age of 21, from His Holiness Shog Drug Kyabgon Dorje Chang Jetsun Ngawang Yeshe Tenpa Gyaltsen, he received in all sincerity the precepts of a fully ordained monk (a monk observing two hundred and fifty-three vows according to Tibetan monastic discipline) amidst five masters (master who bestows novice vows, master who is one's confidant, master who gives ritual guidance, master who teaches basics, resident-master) and six ordained monks, and became the master of all teachings of the Buddha in Domae. In the same year, he was enthroned as the tantric master of the monastery after a unanimous request put forth time and again by the abbot and the monks. During his two years term as the tantric master, he improved the standards of the prevalent customs of the monastery, such as the art of mandala making, recitation and practices of the monastery, and the daily errands carried out in the monastic circle. Those existed were preserved and the ones lost were recovered back most successfully.
At the age of 23, he was put on the reserved throne of the eighth Dalai Lama in his monastery. He ruled as per Buddhist beliefs for two years.
At the age of 25, on the third month of the buffalo year, he retired from being the abbot and stayed on in his residence.
From 27 to 29, he meditated on the entire graded path teaching traditions of tantrayana and in particular on the tantra yoga at the best possible site Yartoe monastery. He had a real vision of the deity even went on to heard her speech. People staying in around the monastery campus saw and felt bewildering signs like the formation of an arch rainbow, rain of flowers, and hearing of instrumental notes on the auspicious day of 10th and 25th as per Tibetan calendar.
At the age of 31, on a certain month of the sheep year, he constructed a beautifully crafted Bodhi stupa made of copper and gold, jeweled with numerous precious stones, filled in of Dharma texts for accumulating merit for the people of Domae. The blessing representation of Buddha, Dharma and Sangha was done through a consecration, and the stupa was hence transformed into a most sacred site. Virtuous deeds as such were carried out time and again for accumulating merit for all the sentient beings.
On a month of the tiger year, at the age of 38, he went to meet two leaders in the west of Domae, and became the head of a nomadic province for the well-being of his followers.
At the age of 43, on the tenth day of the last autumn month of the sheep year, near the holy site Rawa one of the holy sites out of the twenty-one holy sites in Kampo Gang, when he was profoundly teaching the tantra yoga to great scholars with the likes of Acharya Khenchen Chogtrul Rinpoche Ngawang Khenrab Trinley Tenpa Nima Gyaltsen of Yelmo Thang, the ex-abbot Dorje Chang Ngawang Lobsang Yeshe Choephel of Mar-Kham, the ex-abbot Dorje Chang Ngawang Tenzin Trinley Gyatso of Trom Thang, and the leaders of the west of Domae, rays of a rainbow surrounding his dwelling residence was seen by all. They were of the opinion that unexplainable things as such were bound to happen.
At the age of 52, on the eighth month of the dragon year, through the sponsorship of the monk community and the lay people, he gave the empowerment of Immobile Vajra Buddha and the Buddha of Compassion. Numerous other teachings were imparted as well.
At the age of 63, on the tenth day of Saka Dawa, rabbit year, for two weeks, he gave teachings and the initiations of the four yoga tantra to his great teachers Lobsang Phelgay and Lobsang Tengye, to Chogtrul Rinpoche Thupten Lungtok and to 47 different students. On the full moon day, everyone witnessed various auspicious signs. They saw seven overlapped layers of rainbow and a clear white light touching the earth from some distance. On the fourth day of the first month of the same year, during the day when Lord Buddha imparted the teachings of the four noble truths to different realms, he journeyed to Tso-sum Dangmo of the Domae province. It was on this day his disciples saw with their own eyes the shining of two suns' radiations spread out in ten different directions. What the people of merit saw is something ordinary people cannot understand. He returned back to his hometown on the seventh day of the same month. On the twenty-fifth day, a day when holy goddesses gather, he empowered the initiation of the yoga tantra to his teacher Lobsang Wangchuk, Ngawang Gelek, and to some blessed students. On the tenth day of the same year, through the sponsoring of the monk community and the lay people of Khashul, he gave the profound initiation of the Buddha of Compassion to the two leaders of the West-Domae, and to some two thousand disciples.
On the twelfth day of the second month, Iron dragon year, he went to Ashig monastery and the neighboring places, and imparted religious teachings to people clogged in of ignorance. On the thirteenth day of the same month, thinking that it was the ripe time to lead the people of Rawa-yum, he went there and imparted them the profound teachings of the Buddha, thus leading them all to a virtuous path.
On the tenth day of the seventh month, Iron dragon year, when he gave the initiation of the four yoga tantra to 300 disciples of the master Karam Gendun of Thupchen Jampa Ling, the disciples lit over two thousand butter-lamps, and made many offerings. They made a grand prayer for the continuation of the existent faith of Buddhism.
For two weeks, from the tenth day of the third month, monkey year, he taught in detail the yoga tantra to a group of over 50 disciples. The teachings were also given to Chogtrul Rinpoche Shepa Dorje and to 15 students on the twenty-fifth day of the fifth month, bird year. For a week, from the tenth day of the fourth month, mouse year, the yoga tantra was taught to some twenty disciples of his own. The initiation of the conquering mantra and the yoga tantra was given for two days. On the eighth month of the same year, out of the twenty-four holy sites of Kalachakra, he gave many empowerments at one of the holy site: Kamaru.
Though everyone accepted that he was already an accomplished vajra yogi, the belief was further strengthened when he passed away into nirvana displaying auspicious signs on the holy twenty-fifth day of the first month, ox-year, at the sacred site Kamaru.
To write a brief biography of the sixth incarnation of Zamling Chogtrul Rinpoche, Jamyang Khetsun Tenzin Trinley Gyaltso Pal Sangpo, the eighty-seventh abbot of Lithang Jamchen Choekor Ling: he was born to Drowa tsang as the son of Samphel Dhondup and Tsepak Lhatso in Mola Jawo village in 1950.
When he reached the age of three, Khentse Lodoe Gyaltsen of the Sakya lineage and many other renowned Lamas decided that the time for the search of Jetsun Trinley Khetsun's reincarnation has come. In 1953, out of the sixty candidates who had the star sign of Iron tiger, the three year old boy was chosen as the reincarnation of Zamling Rinpoche by His Holiness the fourteenth Dalai, Trichang Rinpoche, and Khentse Lodoe Gyaltsen along with many other Lamas. His Holiness the Dalai Lama Tenzin Gyatso named him Jamyang Khetsun Tenzin Trinley Gyatso.
At the age of five, he was put on the golden throne at Lithang Jamchen Choekor Ling monastery.
At the age of nine, he listened to and learned to perfection the monastery's melodious chanting, making copious religious services to the tutelary deities from the great teacher Drup Khang Kunga.
At the age of twenty-eight, he went to Central Tibet and became a member of the Sera-Me monastery. He took the vows of a novice monk and the vows of an ordained monk from Gyaltsen Shakya. He was transmitted all the tantra and sutra initiations as per the Yellow Sect's philosophy in a most complete manner by his teachers Rinchen Gonpo, Yeshe Wangchuk and Gyaltsen Shakya.
At the age of thirty-one, he went to his homeland Lithang. As per the request of Lithang Kyabgon Rinpoche, he became the head of the monastery. He reconstructed the red temple situated on the top of the monastery. The outer fencing, the inner statues and the texts were all restored and made as before.
In 1985, he assumed the responsibility of the great master at Lithang Jamchen Choekor Ling. He remained as the abbot of Lithang monastery for period of two years, from 1987-1989. During this period, he accomplished many religious aspects; he recovered those that were lost, and the ones existing were further developed. On the eighth and the full moon day, he gave teachings on the thirty-four previous lives of the Buddha and on Lamrim. A detailed teaching on higher Lamrim were made on the full moon day, the first month of the Tibetan calendar.
He transmitted the vows of a novice monk and the vows of an ordained monk to some six hundred monks during his two years term as the abbot of the monastery. He made the farmers and the nomads of Tso-sum and Mola Kha-shue chant over hundred million Mani and imparted teachings on Lamrim. This rendered an unimaginable accumulation of merit for these people. As the work of religion is unlimited and something that cannot be finished, as per the wish of the people, he made the seven groups of Mani chanters in the villages of Lithang chant hundred million Mani twenty-eight times, eighty-two times, fifteen times, even after retiring from the post of the abbot. In all, the ten thousand people comprising of both the Sangha community and the lay people, accumulated thirty-three and thirty-four hundred million Mani in each passing year. From 1987 to 2004 A.D., the people have accumulated some twenty billion Mani.
From 1987 to 1993, he engineered the architecture of the main shrine of Lithang Jamchen Choekor Ling and also built a debating school.
From 20th March, 1998, he engineered the architecture of Lithang's White Stupa, with the responsibility of the building materials all under him. The height of the stupa is 78 feet and the area 44 feet. The lower door made of gold is 16 feet high and 14 feet in breath. A hundred and nineteen small stupas were made around with the main big stupa.
On 10th January, 1999, it was he who alone made the model and the sketch of Lithang monastery tantra school's shrine and monks' dormitory.
He continued his ecclesiastic errand and built Yartoe monastery. He rebuilt Ho-gon monastery and Ne-zum monastery people of the Tso-sum House, Mola House, the nomadic tribe of Khashel considers him the teacher in whom they can take refuge.
In August 2004 in a rare meeting, Zamling Rinpoche left his monastery and traveled to greet H.H. Gylawa Jampa, The Buddha Maitreya in an unprecedented welcoming Ceremony to Lithang. 40 cars led the procession. It was the first time that he had actually been the one offering the greeting rather than waiting to receive one. It was also the first time that he had ever met a westerner...and it was his karma that it should be H.H. Buddha Maitreya.
Several meetings took place, one a dinner at the local Chinese restaurant and another at his tent during the famous Lithang horse races.
Zamling Rinpoche had hoped that H.H. Buddha Maitreya would come and visit the seven monasteries under his care, but due to a shortage of time, H.H. agreed to visit during his next pilgrimage to Lithang. Along with visiting the Monasteries of H. E. Zamling Rinpoche during his 2006 International Dharshan to Lithang, H.H. Buddha Maitreya will be inaugurating His New Buddha Maitreya Dharma Center now in process of being built.
How Tulkus and Healing Tools Work Together
In Tibetan Buddhism there is a relationship to the High Lamas, who are well known as healers. They can transmit healing at a distance, even over thousands of miles in other countries. In ancient Chinese medicine, this healing is known as Qi-Gong and in Christian practice we would view it as the Blessings of a Saint. The Buddha Maitreya Shambhala Meditation and Healing tools are designed by Buddha Maitreya to work the same way.
In scientific terms the tools stimulate the natural electromagnetic pulse that is found throughout the physical body's meridians and in the Earth's natural electromagnetic pulse. They help strengthen that natural electromagnetic rhythm so the natural psionic energy is strengthened, which is known as Chi in Chinese medicine. It is this Chi that Buddha Maitreya regulates and sends forth as his Healing Energy Field. The Chi is transmitted to everyone who sees or touches the meditation tools or hears the Soul Therapy music. The contact stimulates everyone's consciousness of positive thinking, and spontaneous meditation without effort or focus, fostering one's innate ability to self-heal, radiate Love, and receive the Love of others. This becomes a Universal Awakening and healing that is life changing.
In Tibetan Buddhism this type of universal contact would be explained as a Transmission of Blessings from an Enlightened Conqueror Buddha - a compassionate Being who radiates Loving Wisdom and is unceasingly active for the benefit of all Sentient beings as a true expression of Altruism. Not only is H.H. Gyalwa Jampa sending blessings through the tools but all of the Loving Masters of Wisdom, The Tibetan Tulkus taking refuge under him who in past lives were teachers to many of us, pass their blessings on as they receive a vajra, a shambhala solar form or a pyramid as they become part of their prayer.
In Christianity such qualities are the accepted credentials of a Saint. A priest or a nun can use an article of clothing or a piece of a Saint's body, and the combined faith of the one receiving the blessing and the blessing within the object creates a connection within the Holy Spirit. This connection of the Holy Spirit is the energy of Christ transmitted through the work of the Saint.
Chinese medicine refers to this as "Qi Gong from a Distance"- the ability of a master healer to transmit healing Chi over a distance of thousands of miles. As a person simply holds the tools, relaxes, and listens to the ancient universal prayers and invocations in the meditation music, the emotional body naturally calms down and the mind clears. At the same time contact with the tools opens up the meridians and the chakras to communicate freely and openly, and energetically the person self-vitalizes.
Usually people find that they attain so much peace after this kind of meditation that it stays with them, and that they're able to cope much better with their daily life, people, circumstances, or habits. They see that they're able to spontaneously experience that same meditative quality while they're in the process of a stressful situation or dealing with a habit. Through the meditation, they develop the ability to deal with life better, responding in a much more orderly way. This brings more positive experiences, as the person is more able to be in the moment and respond to the moment.
This is the blessing of the saints, so we give them thanks and we support their material life as they support our spiritual life.