A Biography of Ngawang Lekpa Rinpoche

A JEWEL GARLAND:
A Biography of
Lord Lama Vajradhara
Ngawang Lekpa Rinpoche
Translated and Edited by
Venerable Lama Kalsang Gyaltsen and
Ane Kunga Chodron
Sakya Phuntsok Ling Publications
Silver Spring, Maryland, USA
Sakya Phuntsok Ling Publications
Printed in Silver Spring, Maryland, USA
Published in June 2000 in commemoration of the blessed visit of
His Holiness the Sakya Trizin and his holy family to Sakya
Phuntsok Ling.
''May the Doctrine that is the sole medicine
For sentient beings' suffering and
The source of all happiness, remain for a long time
Well supported and venerated."
There is no charge for this book. Donations to the publication
fund are greatly appreciated, and help us to print more copies to
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Sakya Phuntsok Ling
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Dedication
By the merit of this work,
May the aspirations of the previous holy teachers be
accomplished;
May the lives of the present holy teachers of the Sakya Order be
long;
May Lord Buddha's doctrine flourish throughout the Hlalms;
and
May all sentient beings enjoy happiness and peace.
Acknowledgments
We would like to express our deepest reverence and
heartfelt gratitude to His Holiness the Sakya Trizin, through
whose blessings, wisdom, and compassion the Sakya Order
flourishes, and through whose encouragement this work was
accomplished.
We sincerely appreciate the generous contributions of
James Sarzotti and Michal Bigger and others who assisted with
the costs of translating and printing this book.
We also greatly appreciate the skillful assistance of Lewis
Gray, Deborah Forbes-Gray, Christa Tinari, and others whose
assistance in editing and layout made final publication possible.
Contents
BIOGRAPHY OF NGAWANG LEKPA RINPOCHE 1
Blessings of the Gurus and Deities 26
Unobstructed Clairvoyance of Past, Present, and Future 30
Departure 34
A JEWEL GARLAND:
A Biography of
Lord Lama Vajradhara
Ngawang Lekpa Rinpoche
(N gawang Kunga Lekpei Jungne
Y eshe Gyaltsen Pal Zangpo)
Biography ojNgawang Lekpa Rinpoche 3
NAMO GURU SUVAGINDRAYA!
Prostrations to the greatly kind root lama!
Lord of the speech of Guru Manjushri,
Embodiment ofwisdom, power, and compassion,
Ocean-like treasure of the sutra and tantra,
The infinite qualities of your three secrets
No different from the holy teachers' of old,
Although beyond the rational conception of
Devoted, deluded beings like me.
Based on long service and reliance,
Discarding hollow words of desire to. praise,
I shall write in brief, without exaggeration or understatement,
Your holy words and some of what I saw and heard,
The nectar of your holy speech
Gives life to body and mind.
Relying on the shade of the white umbrella of your compassion
Deflects the heat ofkarma and defilements.
Fortunate disciples, may you heed this.
The inexpressible name of the peerlessly kind embodiment
of all Buddhas of the three times, Lord of All Buddha Races
and Mandalas, was proclaimed for the benefit of beings as
Nagwang Kunga Lekpei Jungne Yeshe Gyaltsen Pal Zangpo.
Long ago he had already reached the level of a mahasiddha, yet
this holy teacher purposely took birth as a fully ordained monk,
holder of the three precepts and of the vajra, to benefit beings in
this spiritually degenerate age. Although no one can fully
describe his holy biography, his autobiography follows.
"I, the fully ordained Shakya monk, Ngawang
Lekpa, was born the son of Kunga Drakpa who was my
father, and Lhamo Dron, who was my mother, in Zinda
Gamit. I was the oldest of my parents' seven children. I
can remember clearly an event not many months after I
4 Biography of Ngawang Lekpa Rinpoche
was born, when a new bride entered the Palchong
Palgye family. She was seated in line beside her maid of
honor. Generally, to be able to remember one's
childhood is the sign of few obscurations.
At the age of 7, I received upasika vows from the
great abbot Vajradhara Kunga Lodu, followed by the
Hevajra cause and path empowerments, and the White
Sarasvati initiation. Then, although I entered a White
Tara and Vajrapani retreat, it was not properly
accomplished, because I was still childish and lacked
understanding. When I was 10, I received the
Vajrayogini empowerment and complete instructions
from the great teacher Ngawang Shedrup. When I was
15, I entered Tharlam Namgyal Ling monastery.
At the age of 16, in the syringtime, from the Lord of
Power Mahasiddha Jampa Tenzin, I received the
empowerment of Vajra Mahakala with Five Deities, and
the initiations of Mahakala with Twelve Deities,
Mahakala with Eight Deities, Mahakala and Mahakali
with Three Deities, and Mahakala with Ten Vvrathful
Deities, the external explanation of the Rocky Ford
Mahakala fractice, and the secret explanation of the
initiation o Mahakala with Nine Deities, followed by a
elaborate secret explanation of Mahakala.
I returned to the monastery and attempted to stay in
Mahakala retreat. During the retreat, many black hairs
like a yak's tail grew from the Mahakala torma. Many
white hairs like a white yak's tail grew from the Four-
faced Mahakala torma. Although I did not understand
the significance of the sign at that time, when I later read
the holy biography of Abbot Palden Chochong, I found
that many hairs had also grown on the torma when he
stayed in Ngor Labrang. Also, it is stated in the
explanation of the Four-faced Mahakala practice, that the
growth of hair on the torma is a sign that one will
become able to accomplish the four activities of that
practice. Also, the biographies of some lamas describe
the arising of multi-colored hairs on the torma. Having
Biography of Ngawang Lekpa Rinpoche 5
heard these descriptions, I examined the hairs in the
sunshine when I changed the tormas. The hairs were
multi-colored like a rainbow, which I believe indicates
that I had encountered the deity with whom I had a
connection in my previous lives.
That autumn, I received the V ajrayogini blessing and
elaborate explanation of V ajrayogini from Mahasiddha
Jampal Tenzin. I also received the reading transmission
of the Morchen collection of Vajrayogini teachings
known as Pewum, and many other Vajrayogini texts not
included in those teachings, as well as the initiation of
the Dharmapala Cittapatra.
During the next two or three years, I exerted myself
in the study of handwriting and performed a number of
short retreats.
Since I was a child, I had felt a strong, unaltered
motivation to study, contemplate, and meditate, and
very strong devotion to the lama. Even when I was
small, if Ngawang Shedrup Gyatso scolded or struck me,
I never experienced the smallest dislike or anger, and felt
strong devotion toward him.
I ate some cold wheat-flour dough, which produced
a severe cold disease in my body. At that time, the lama
instructed me "Mediate Vajrasattva on my head, with
nectar like molten iron descending from the HUNG at
his heart, very hot and possessing the power to dispel
the cold disease. As the nectar descends and completely
fills your body, visualize the cold disease exiting from
the two lower passages." I meditated according to his
instructions without distraction, and even a single
session produced heat in my body. I continued for a
long period of time, and was able to completely cure the
cold disease.
When I was 18, I travelled toward U and Tsang in
central Tibet Finally I arrived at Ngor Ewam Choden.
There I met the 58th throne-holder of the Ngor
Monastery, Chetsun Ngawang Lodu Nyingpo, from
whom I received the Vajrapani Butadhamara, Usnisha
Vijaya, and Parnashavari as preliminaries. This was
followed by the common Lam Dre teaching, with the
complete initiations, explanations, and three major
empowerments of other Hevajra traditions, reading
transmissions of the Lam Dre Yellow Text and Red Text,
the collection of practices compiled by Thartse Panchen,
and the initiation of Four-faced Mahakala. I also
received first novice ordination, and then full ordination
from the same abbot.
Then I visited Sakya. There I studied the Vinaya
Mula Sutra from Rabjampa Sherab Chopel, and the
explanation of Jamyang Lama Gonjin from the Great
Abbot Champa Chotashi. That summer, I returned to the
Ngor Monastery. There, I received the entire cycle of 45
empowerments of Vajramala Kiriya Samucca, and the
reading transmission of the Thartse Panchen's version of
the Vajramala cycle. At that time, the most renowned and
learned teacher in the Ngor area was Chogtrull Sherab
Gyatso. From him, I received the explanation of the Lam
Dre Triple Vision, Triple Tantra, and the Moon Rays and
Sun Rays explanations of the Hevajra sadhana. Those
parts which I could not understand, I clarified with the
teachers, and dispelled my doubts. I also rece1lved the
explanations of the Hevajra path empowerment, the
explanation of the combination of creation and
completion according to the Drupgyal tradition, and
reading transmissions of many texts. Also, I received the
initiation of the Ngor tradition of Mahakala with Eight
Deities, the reading transmission of the Bodhisattoa' s Way
of Life.
That winter, I made preparations to return to my
homeland. One day, one of my heels struck a stone, and
the severe pain almost made me lame. After a few days,
it improved somewhat, but then my heel swelled up, and
became filled with pus. It took four or five months to
heal. I consider this to be a sign that the Dharmapalas of
Ngor monastery prevented my return to Kham. Finally,
I left Ngor for my homeland. On the way, I visited
Biography ofNgawang Lekpa Rinpoche 7
Lhasa to offer my respects at Jowo, and the other shrines
in the area. There, I made strong aspirations from my
heart.
From there, I travelled slowly toward my homeland,
and finally reached the Damzhong area. Those days, I
was performing the Lam Du sadhana four times each
day, in addition to other daily practices, and the weather
was extremely cold. Due to all of these hardships
combined, for several days, I neglected to perform the
Mahakala Rocky Ford sadhana. One night, I regretted
this strongly and performed the elaborate Mahakala
sadhana and chanted the Mahakala mantra 10,000 times.
That night, I dreamed that I was inside the Ngor
monastery, in the Golden Statue Shrine. Finding a
curved knife and skull cup in the shrine, I held the
curved knife in my right hand, and skull cup in my left
hand. Then, I[erformed many sacred dances. It was a
remarkable an amazing dream.
On the way from my homeland to Ngor, I saw
various groups of travelers, who killed animals as their
provisions. Seeing this, I was filled with not just
superficial, but yrofound renunciation and sympathy
from the depth o my mind. On my return, I again saw
some travelers killing sheep. That caused me to produce
genuine compassion for the animals. I longed for the
time that I would have the opportunity and place to
practice Dharma such that I need never see such
unwholesome actions again. Seeing the flesh and blood
of the animals, for many days I lost my appetite, and was
uninterested in food.
Since taking full ordination on the occasion I
described above, I renounced any food and drink mixed
with either meat or alchohol, as well as food after noon.
Gradually, I acquired the three Dharma robes, monk's
cushion, and alms bowl, had them blessed, and kept
them.
Soon after arriving home, I did eight sets of the
Nyungne fasting ritual, according to the Bikshuni Palmo
tradition. Later in my life, I also performed one hundred
sets of Nyungne in retreat. Not long after my arrival, I
performed a Hevajra retreat for eight months, during
which I completed all the necessary mantras.
At the age of 21, I set out for Dege. There, I met the
great master Jamyang Khr.entse Wangpo, which made
my human life meaningfu. From him, I twice received
the Bodhisattva's Vow according to the Middle Way
tradition. Also, I twice received the explanation of
Maitreya's Aspiration, and thrice the Vajrayogini lBlessing
and complete explanation, thrice the explanation of the
combination of Great Compassion and Mahamudra, the
brief explanation of Tsembupa Avalokiteshvara, the
transmission of the Manjushri homage Gang Gei Lodu, the
empowerment of Manjushri Arapatsa, the Blessing of
Sapan Manjushri, and many others. From Ngari Choje
Kunga Jamyang, I also received the initiations,
empowerments, and reading transmission of the entire
Collection of Sadhanas.
Then 1 returned home, where I did a retreat, studied
and contemplated various texts, and performed other
Dharma activities.
At the age of 25, I again went to Dege. There I again
saw the omniscient teacher Vajradhara Jamyang
Khyentse W angpo. Although this time I did not receive
many teachings directly from him, from other learned
teachers I received explanations of the Bodhisattva's Way
of Life, Dom Sum Rabye, Madhyamika Avatara, and the
Madhyamika Alankara. I tried to study to the best of my
ability. I also received the Opening the Door of ~ Eighty
Mahasiddhas, the initiation of Vajradhara, the Individual
Blessings of the Eighty Mahasiddhas, the empowerment of
Arya Achala, the Dharma protector Four--Armed
Mahakala, the explanation and reading transmission of
the Six Dharmas of the Mahasiddhas, the guru yoga
practice of Marpa, Mila, and Gampopa, the mixed
phowa transmission, the Six Dharmas of Naropa, the
explanation of Mahamudra, empowerment of White
Manjushri, and the blessings of Sapan Manjushri, and
many other teachings from the great teacher Jamgon
Lodu Thaye. After this, I again returned to my home.
From Geshe Lobsang Jinba, I studied the twenty-five
chapters of the Sanscrit Kalapa Tsamjor chapters,
including those titled Mingle, Kunshi, and Krita, as well as
the script. From him, I also studied three chapters of
poetry, and passed an oral and written examination on
them. I also studied a complete explanation of the text
on composition known as Depjor Rinchen ]ungne, as well
as the associated exercises.
When I was 27, I received the complete cycle of the
Uncommon Lam Dre Lhopshi teaching at Kyeku
Thondrup Ling Monastery from Thartse Vajradhara
Jamyang Rinchen Dotje. The cycle began with the
empowerment of Parna Shawari, and included the
associated reading transmissions. I received many other
Dharma teachings from him, and also gave some
Dharma teachings to him, too. During the next period of
my life, I engaged in a mixture of study and retreat.
When I was 36, my father passed away. Late in the
autumn of that year, I went to Kalsang Monastery to
meet Lama Cholha. From him, I received the major
initiation cycle of the Seven Mandalas of the Ngor
tradition, the Vajrayogini blessing and brief explanation,
and the empowerments of Mahakala, Four-Faced
Mahakala, and many other Dharma teachings.
That winter, I travelled here and there, giving
Dharma teachings in various places. Late in the winter, I
returned home. For a long time, I had planned to
perform a 15-year Lam Dre retreat. Because of this plan,
the passing of my father, and my desire to visit again
with my teacher Dezhung Chogtrul Nyindrag Lungrig
Nyima, who had already departed for another realm,
strong renunciation arose in my mind.
At the age of 37, on the first day of the first month of
the lunar calendar, to dispell hindrances to my practice, I
visited the great practitioner Lord Lama Kunga Nyima to
request the empowerment of Mahakala with Ten
Wrathful Deities. On the third of that month, I entered
retreat and sealed my door."
Lord Vajradhara Ngawang_ Legpa Rinpoche made the
following aspiration and resolution upon his entry into n ~ t r e a t
"Until I reach the stage of patience of unborn phenomena
By undertaking practice desiring to benefit others,. and
Discarding all thoughts of various projects,
May I live nourished by the nectar of the three solitudes.
Oinging with bias toward either study or contemplation:
Many scholars put forth empty words,
Many unlearned meditators multiply the darkness of
ignorance.
May I never be touched by such degenerate pollution.
Excellently cutting all doubt through study and
contemplation,
Gazing with wide eyes upon all knowledge,
Upholding the banner of one-pointedness,
May I never be distracted for even a moment.
Dedicating my body and life as a target,
Wearing the armor of practice to reach liberation in this
life,
Freed from the tight shackles of the eight worldly
dharmas,
May I become a practitioner whose purpose suits his
name.
Upon a foundation of kindness, compassion, and Bodhi
mind,
Through the swift path of the profound absorption of the
two stages, ,
Possessed of the three types of greatness in this life,
May I reach unhindered the vajra stage of the thirteenth
bumi.
Accomplishing realization and relinquishment for
myself,
Performing the four social gatherings for others,
Beings as numerous as the limit of open space,
May I place on the path of benefit and happiness.
In short, to benefit the Doctrine and beings,
By actualizing the result of practice of the profound path,
Over outer, inner, and secret maras and their hosts,
Over every hindrance may I ever be victorious."
Thus he resolved.
"First, contemplate the biographies of the lineage lamas
and supplicate them. Accordingly, I recalied the
biographies of the lineage lamas and visualized Jamyang
Lama Sakya Pandita as the embodiment of all root and
lineage lamas without exception, and recited his four-
line homage Shei ja tham che together with prostrations
one million times.
Then, gradually meditate each stage of the Triple Vision.
"Between sessions, I exerted myself in prostrations,
and other methods of accumulating merit and purifying
obscurations. It is said that among the varieties of
meditation, meditation on impermanence is extremely
important for the beginning practitioner. Therefore, I
mediated on impermance alone for thirteen months.
Then I focussed on the other meditations without
omission, for three years. During meditation on the
Triple Vision, I also chanted 2,300,000 refuge recitations.
While mediating on Bodhichitta, my younger
brother Lingzin was stabbed by Wangtop, a son of the
Trongo family. When I first heard about this, I was quite
disturbed. I tried to do the meditation of exchanging
enlightenment thought, but was unable to genuinely
exchange. Then, I focussed completely on that enemy for
a long period of time with great compassion, and
without the slightest expectation of reward or attainment
of Buddhahood. In this way, I became able to take on his
karma, defilements, suffering, and negative deeds.
The preliminaries to the practice of the Triple Tantra
includes three things: accumulation, purification, and
entrance.
With resyect to accumulation, as described in the
Description oj the Outer, Inner, and Secret Mandala by the
Dharma Lord Sakya Pandita, the mandala plate used for
mandala offerings should not be less than one cubit in
circumference. Therefore, I acquired a mandala plate not
smaller than that. According to his explanation, jthe best
type of offering heap is precious jewels. Therefore, I
tried to collect gold, silver, copper, coral, turquoilse, dzi,
and whatever other precious jewels I could find, and
mixed them with other things such as pieces of conch
shell, and especially, powdered jewels from the Turning
of the Wheel of Dharma, which was a hidden treasure
discovered by Jamgon Kongrul Rinpoche. The best type
of scented water is explained to be saffron water, so I
collected saffron. Then, without distraction, I offered the
mandala one million times, concentrating on each and
every meditation precisely and in detail.
When I cleaned the mandala plate, I trained my
mind to visualize the purification of the negative deeds
and obscurations of every sentient being, and exerted
strong diligence. Where I cleaned the plate, the skin of
my forearm wore off and turned to sores. Also, I exerted
diligence in prostrations and whatever butter and oil my
family brought I used for my oil lamps, not for eating.
My hands and feet became cracked and my body
suffered unbearably. During that time, I trained my
mind to take the suffering of the three lower realms into
my body. When the pain was extremely unbearable, I
meditated on the view of non-differentiation of samsara
and nirvana, starting with appearances as none other
than mind. In this way, I was able to pacify the pain
completely.
After entering retreat, many hindrances occurred. A
special hindrance was fleas and lice which bit me,
because the bites swelled and became unbearable. One
evening, afraid that I may fall asleep, I put my cushion
on the balcony of the retreat cabin, so that there was
nowhere to lean backward or forward. On the end of the
gutter spout a bird the size of a vulture, with a neck
almost the length of a human body peered at me, crying
'heh'. Another evening, when I was doing meditation
inside the cabin, two owls looked together through the
small skylight at me and cried 'aw, aw'. On the roof of
my cabin, the king and queen of maras moved around
and spoke words of passion. Then, I meditated upon the
view, and exerted myself in the meditation and recitation
of Mahakala, and performed repelling/ractices.
Due to strong obstacles, I nappe for a while, and
from the Mahakala shrine next to my pillow Niga
Rinpoche appeared and said 'Don't sleep.' With these
words, I awoke. Again and again he implored me,
'Don't sleep.' Thinking that I needed to be cautious, I
performed very strong repelling rituals. Then I slept
again, and while I was asleep, I dreamed that I caught a
black mouse, and squeezed it tightly until I smashed it.
Then I swallowed it. In my dream I thought, 'I have
committed a downfall,' and felt regret. Then I
remembered that killing an animal is not a root downfall,
just an unwholesome deed.
In another dream, there was a being like a human
being under my throne, reviling and criticizing me. I
reached under the throne, and found a lot of old reddish
rags. I took out the rags, and wrapped inside them was
an infant unable to walk. I struck it with mv fist, stood
on it, and smashed it. Dreaming this, I ilnmediately
thought "I have committed a downfall" and awoke
14 Biography ofNgawang Lekpa Rinpoche
afraid. I was relieved that because it was only a dlream, I
had not committed a root downfall.
In another dream, the king and queen of maras
appeared above my retreat cabin, and I perfo1rmedl a
repelling ritual. The queen of maras cried, saying "Who
is more unfortunate than I?" Then she jumped, and I
heard the sound of something falling from the roof of the
retreat cabin. I believe that this was a sign that the king
and queen of maras were attempting to disturb my
retreat. My repelling ritual destroyed the king, and
caused the queen to end her life.
Combining earlier and later recitations, I performed
1,800,000 Vajrasattva recitations.
Next, I gradually trained my mind to contemplate
the view of the non-differentiation of samsara and
nirvana. From the time that I entered retreat until I came
out, sixteen years passed. During that time, I used all the
oil and butter that I had when I entered, combined with
all that was offered by others, as offerings in my oil
lamps. I had seven sets of offering bowls, which I
changed three times each day, which made 800,000 water
offerings. Each of these offerings, I offered with the best
of my ability, meditating on vastness and enlightenment
thought.
I chanted the homage of Sakya Pandita, partkularly
the verse Shei ja tham che with prostrations 4,300,000
times, while visualizing Jamyang Lama Sakya Pandita as
the embodiment of all the root and lineage lamas of the
precious Lam Dre teaching, as Hevajra with nine tutelary
deities, and as the ocean of refuge, the Triple Gem.
Always, I repeated my main aspiration: 'Jamyang
Lama Sakya Pandita, to accomplish all holy deeds
pleasing to you, with a devoted heart I prostrate to you,
who are the embodiment of all objects of refuge. I take
refuge in you, and I supplicate you that through this
practice, you will bless me to immediately accomplish
the two accumulations of three countless eons. Bl,ess me,
immediately and completely purify all negative deeds,
Biography of Ngcrumng Lekpa Rinpoche 15
obscurations, faults, downfalls, and pollutions along
with their propensities. May I receive the blessings of
the Guru Manjugosha in my heart. Bless me that I may
immediately accomplish all good qualities arising from
study, contemplation, and meditation, and become able
to perform the benefit of the doctrine and sentient beings
equal to the limit of space.' Thus I attempted to perform
aspirations.
During this period, many signs occurred which
indicated the accomplishment of the accumulation of
merit and purification of obscurations. Particularly, once
I dreamed that I was doing prostrations and reciting Shei
ja rna," just as I did during the daytime. Both eyes of the
thangka of Jamyang Lama Sakya Pandita moved, and
gazed upon me smilingly. Because they moved, I
realized that I was dreaming. Jamyang Lama's face was
extremely happy, and his lips were as red as a lotus
flower. Between his lips, I could see that his teeth were
white, and he was almost laughing. Strong devotion
arose, and I chanted my previous aspiration clearly once,
during which time he nodded three times.
At that time I thought that the moving eyes
symbolized that he could gaze upon me with the eye of
primordial wisdom without obscuration. The smiling
mouth symbolized that he would constantly cherish me
with great compassion. His three nods symbolized that
he would rightly bestow upon me all of the aspirations
in my supplication. The Sutra of the Holy Golden Drum
states "the smiling of a picture of a tutelary deity is a
premonitory sign the one will achieve great
transmission." In another dream, I saw white rays of
light shine from the mouth of Jamyang Lama Sakya
Pandita, which is a similar sign.
A couple of times, I very vividly saw Jamyang Lama
Sakya Pandita in my dreams. He was performing the
preaching mudra, and his fingers were moving. I
thought that I was not dreaming. Being able to perceive
him directly was an amazing sign, and I felt great joy. I
think that this was a sign that I would be able to preach
and spread the Dharma widely. However, it could have
been the arisinp of a memory of having read Mangtho
Ludrup Gyatso s biography.
Normally, I did between 3,000 and 4,000 prostrations
each day. At the conclusion of each day's prostrations, I
did the aspiration and dedication above. After every
virtuous activity, I did strong aspirations and
dedications, and also recited the prayer Blessing of the
Truth. Many evenings, soon after going to sleep, I
experienced Jamyang Lama Sakya Pandita in front of me
being absorbed into my body, and we became
inseparable.
Just before beginning retreat, on the anniversary of
Jamyang Lama Sakya Pandita, on the fourteenth of the
eleventh lunar month, early in the morning, I bathed and
took a Manjushri pill which I had received from Jamyang
Khyentse Wangbo. I spent the whole day performing the
guru yoga ritual of the combination of Manjushri and
Sakya Pandita, single-pointedly making strong
aspirations. That night, I dreamed that someone gave
me a golden-colored flower with many petals inside and
out, made of dough. On each of the petals the
ARAP ATSA mantra clearly appeared in raised letters.
When I received it, I swallowed it, and my entire body
was filled with the ARAPATSA mantra. The dream
lasted all night. Analyzing the meaning of that, I believe
that I was supposed to achieve the stage of everlasting
memory, but I have no hope of this, so I believe that the
dream was just an illusion.
One night, Kar Shakya Drak who was a disciple of
Sachen Kunga Nyingbo, his two sons, and Sakya Pandita
appeared in my dream. At that time, Rabjampa Kunga
Yeshe appeared above my torma box, and he repeatedly
indicated that I may experience some hindrances. Later,
on the front of his throne, a line of letters appeared.
Reading it, the letters said "Karshakya Drak." I tlhought
that this was a prophecy about my previous life.
Once, when I spent the night in Trindu Kalzang
Monastery, I was very ill with bekin (a digestive
ailment), caused by food. At that time, I dreamed that
Vajradhara Kunga Zangpo' s image disintegrated into
dust, and I was depressed, thinking 'now I am going to
die from this illness.' About three days after that, I
dreamed that I was meditating on Ngorchen Vajradhara
in front of myself, and supplicating him strongly. I
perceived Ngorchen Vajradhara in very youthful form,
wearing beautiful Dharma robes. From this, I realized
that although the illness was severe, it was not life
threatening.
Another time, before a major obstacle arose, I
dreamed of a number of statues of Lam Dre lineage
lamas. Among them, Jetsun Drakpa Gyaltsen' s statue
had disintegrated. On another occasion, the sign that a
hindrance was about to appear was a dream in which I
saw a statue of N gorchen Konchok Lhundrup upon a
cushion among the Ngor Monastery's golden statutes,
which had disintegrated. Later, a sign that a major
obstacle was going to occur was a dream in which one of
my disciples told me that the head of a wonderful image
of Sachen Kunga Nyingbo had fallen off.
With these signs, Mahakala constantly protected me
like a parent protects a single child. Analyzing this
protection, I thought that I must have been a strong
practitioner who offered special service to the Sakya
doctrine in previous lives, and that I was also supposed
to have a strong effect in this life. However, in my mind,
the five defilements are extremely gross, I have not
developed any good qualities of study, contemplation,
and meditation, and I am devoid of good qualities of
scripture and realization. From every aspect, there has
been no result, and everything is illusory.
Once, while I was in retreat, I took an 'achieving the
aspiration of Samantabadha pill,' which was a hidden
treasure discovered by Kongrul Vajradhara. Then, I did
many strong aspirations for a number of days. One
night, I dreamed that I had arrived in front of a guru
named Surya. He gave me a brilliantly shining image of
Jamyang Lama Sakya Pandita, as well as an iinkpot.
Again, I requested more blessings, and he said, 'from the
heart, tongue, and eyes of Ngawang Sheidrup Gyatso,
you are entitled to the eye,' and he put it in my hand.
Then I said, 'In that case, I also would like to receive the
guru's mala.' Then, he gave me the head bead of the
mala. I consider this dream to have been a special sign.
After completing the sixteen-year retreat as I had
resolved, I gave the following Dharma teachings
according to the various motivations of my disciples: the
uncommon Lam Dre teaching nine times, the complete
Vajrayogini blessing and teaching cycle twelve times, the
complete Mahakala Rocky Ford external
and explanation ten times, the initiation of Mahakala
with five mandalas three times, the Yamantaka initiation
from the Ra Lotsawa tradition nine times, the Yamantaka
explanation known as Concentration on the Tip of the Horn
eight times, the Tsar tradition initiation and explanation
of Yamantaka with thirteen deities three times, the
empowerment and explanation of White Tara with Six
Rays of Light eight times, and the Collection of All the
Sadhanas once.
Also, I gave countless other explanations, initiations,
reading transmissions, and Dharma teachings as
requested by various people. These teachings were
given at least without breaking the transmission lineage
of the words, and with the sole intent to be of some
benefit the Buddha's doctrine and beings. I did my best
to benefit those who received the teachings both from the
Dharma and material point of view without being
falsehearted or doublefaced.
From the point of view of the wheel of activities, I
built a beautiful shrine in the monastery with thirty-six
pillars, inside of which is a three-story statue of Buddha
Shakyamuni, made of copper with gold plate. On its
right is a statue of Dharma King Jamyang Lama Sakya
Pandita. On his left is Vajradhara Ngorchen Kunga
Zangpo, both beautifully built and two stories in height.
In addition, the monastery contains many other statues,
scriptures, and stupas, both large and small. In front of
these statues are nine large butter lamps made of silver,
and hundreds of small butter lamps also made of silver,
in addition to many other offerings. I also built a
Mahakala shrine with two pillars, one Kanjur shrine with
20 pillars, and many other smaller rooms in the
monastery.
I chanted the Mahakala mantra 10 million times and
the Mahakala SHASANA mantra over two million times.
During the recitations, if I relaxed my diligence, signs
occurred that I needed to exert diligence. If my mind
became distracted, signs occurred that my mind should
not be distracted. If my pronunciation of the mantra
declined, signs occurred that I should chant it with
accurate pronunciation. Generally, signs occurred that I
should not relax my practice of Mahakala. In these and
other ways, constantly, I was impelled toward the path
of virtue.
One night, when travelling to Dege, we spent the
night at the intersection of two valleys on the way to
Guzu Marang, on the way to Chudrung. In my dream,
Mahakala appeared, completely filling the sky, very
dignified. Due to his overwhelming dignity, I almost
fainted. When I recovered, Isaw a part of Mahakala's
body, and again felt faint. This occurred several times.
In short, I have written a rough autobiography of my
life until this point, so as not to refuse the repeated
request of my heart son, the excellent Jamyang Kunga
Tenpei Gyaltsen. It is important that these secret words
between father and son not be seen by others. In
summary, I think that although my mind continuum
does not possess the authentic good qualities of scripture
and realization, from the beginning of the production of
some pure perception, to the realization of the
unmistaken essential point of practice, and the
performance of some spiritual and
everything has been solely due to
Dharma King Jamyang Lama Sakya
Dharma protector Vajra Mahakala."
material benefit,
the blessings of
Pandita, and the
These words were directly spoken by Lord Lama Ngawang
Legpa Rinpoche, and I have transcribed them.
Now I will record without exaggeration or understatement,
some of our conversations.
Once I asked, "Rinpoche, you made a resolution before
entering retreat that you would not come out until you reached
the level of a first bumi Bodhisattva. Please tell me if you
actualized the stage of a Bodhisattva."
He said, "Oh no, I have no attainment like that! If I had
continued my practice until now, I might have reached that
level. However, hoping that I could benefit the doctrine, I
have been pretending to preach it to others. This has been a
hindrance to me." Replying in this way, he did not confirm his
level of realization, however, there is no doubt that he
actualized the primordial wisdom of a noble Bodhisattva,
because Rinpoche himself once said, "When I first entered
retreat, gross defilements existed in my mind, but now, even the
propensities no longer exist."
The Lord of Dharma taught me how he himself practiced,
as a guide for my own practice. He explained:
"From the beginning, I wanted to strictly observe the
precepts. If lunch was served past midday, I would not
eat any solid food. Because of this, I passed many days
in diligent hardship. Because I was unable to find a
friend like the ancient bikkshus of India whose example I
could follow, I was unable to become as a fully ordained
monk in the old tradition. But I have been able to avoid
all seventeen downfalls and faults, and therefore, I have
properly maintained my precepts at the gross level.
Even in my dreams, I have been able to remain mindful
and alert. Morality is to realize the essence of preserving
the precepts. I developed authentic renunciation of
samsara, and realized that the root of the Mahayana path
is Bodhichitta. I genuinely trained my mind in
exchanging enlightenment thought, even toward my
enemies, without thoughts of self-cherishing.
I realized that to practice the Dharma, it is important
to perform austerity with a strong will, and so in all my
practices, I emphasized the performance of austerity. I
began with the performance of 100 Avalokiteshvara
nyungne fasting rituals. When I entered long retreat, I
did not take off my belt, and therefore many outer and
inner obstacles arose, as signs of practice. In particular,
lice multiflied to the point that I could scoop as many as
a handfu from my clothes. I did not eat any meat or
alcohol, and used the butter that I received as offerings
only in my butter lamps. Thus disregarding my life and
health, I strongly developed my will by contemplating
the austerities performed by previous holy teachers sucn
as Jetsun Milarepa.
I also developed patience and tolerance during
prostrations and mandala offerings by ignoring my
body's suffering. The skin of my arms and legs became
worn through and turned to sores. My body became
extremely fragile and weak. Once when my mother
brought me food, she glimpsed me through the hole in
my retreat cabin. I heard that she later cried, unable to
bear the sight.
When I experienced unbearable pain, I recalled the
holy biography of Mahasiddha Champa Tenzin, who
performed 100,000 prostrations combined with the
confession sutra. I trained my mind to remember those
sentient beings who have fallen into the three lower
realms, thinking, 'If they must experience unbearable
suffering which is of no benefit to others, why can I not
bear this suffering which is intended to benefit beings?' I
also contemplated that these sufferings are none other
than illusory perceptions of my own mind. I tried to
maintain the view that the nature of mind has no
existence whatsoever, and that in the state of non-
differentiation of samsara and nirvana, not even the
word 'suffering' exists.
To accomplish Buddhahood within this life, one
must receive pith instructions with the four
authenticities, such as the precious Lam Dre teaching.
However, unable to find someone from whom I could
ask the essential points of the instructions, I decided that
Jamyang Lama Sakya Pandita was none other than my
root guru, the embodiment of all the Buddhas'
primordial wisdom. In this way, I supplicated and
prayed strongly for a long time. As a result, I realized
from the depth of my mind the definitive certainty of all
knowledge in general, and the profound oral
transmission of the glorious Sakyapa in particular, in
such a way that it can never be stolen.
The tradition of the glorious Sakya founders is like
that of a second Buddha. Its method of practice
synthesizes the essence of all the Buddha's teachings in
one, and it is suitable to lead all disciples, whether of
supreme, moderate, or lesser capacity. In this tradition,
disciples gradually learn step by step: first view, then
meditation, then behavior. Accordingly, I studied the
root text Precious Luminosity, and its commentaries on the
view of non-differentiation of samsara and nirvana, as
well as other texts which provide guidance on the view.
Concerning how to practice meditation, I studied the
tantra in general and the collection of the founders of the
Sakya Order in particular, including every section of the
Tanjur and Kanjur related to the Hevajra Tantra, which
was transmitted from India to Tibet. In addition, I
intensively studied whatever texts I could find written
by the great masters of the Sakya, Ngor, and Tsar
traditions. I cut every possible doubt, so that my
knowledge did not remain in the texts, but became
familiar to my mind.
In every meditation from gross to subtle, I learned
how to apply the ground to be purified, the purifier, and
result of purification. When practicing these, I practiced
precisely and in detail. Even if one Hevajra Lamdu
sadhana required an entire half day, I never abbreviated
it. I singlepointedly combined my meditation with
recitation. When I first began to concentrate my mind on
the stage of creation, I focused on the central eye for a
long period of time, until it created an imbalance in my
elements. This was cured by Khyentse Rinpoche
through the gek sel method of dispelling hindrances.
Generally speaking, it is more important to
emphasize stable divine pride than clear visualization. I
found that stable divine pride naturally gives rise to
clear visualization. At times, my visualizations of both
the deity and the celestial mansion were very clear, and
later it would again be unclear. Then, I realized that
both clarity and unclarity are conceptual thoughts, and
that in the state of the view, there is neither clarity nor
unclarity. In this way, I merged meditation and view
and continued to meditate on the Lam Du. In this way,
the gross aspect of the creation process became very solid
and stable.
In this tradition, there are two methods of practice.
One is to gradually meditate on the path of each of the
four empowerments separately. The other is to
synthesize all essential points of the profundity of the
higher empowerments within the path of the vase
empowerment. I practiced according to the second
approach, meditating on the five paths of enlightenment,
so as to apply each of the five types of the ground to be
purified, each in fifteen categories.
Through practice of the body mandala, I came to
realize that it combined the essential points of the entire
Lam Dre teaching. Understanding this, I practiced the
combination of creation and comrletion. In this way, the
subtle aspects of the process o creation also became
stable.
Generally, all deities became vividly clear, especially
the deities at the throat and secret chakras. The principal
deity of the chakra was the size of a grain, and their
retinue was the size of a sesame seed. I meditated until I
could see each extremely clearly, without mixing even
the white and black parts of their eyes, the hairs of their
heads, or the red thread upon which their bone
ornaments were strung, like a garland of pearls. Then I
meditated the deities as large as humans, within the eye
of a needle. When clinging to the concept of broad or
narrow arose, I trained myself to seal it with the view of
understanding the falseness of all phenomena. I further
familiarized myself with teachings on the illusory body,
clear light, and dreams.
Concerning behavior, I believed that every action
should be guarded at the narrowest point. I ltried to
prevent my behavior from being rough in any aspect. In
this way, extending my practice for a long period of
time, through the blessings of the deities and tile guru, I
succeeded in meditation upon the view, and produced
definitive certainty of the profundity of interdependence.
Eventually, I became unable to meditate so that the self
creation was distinct from the front creation. I merged
perception and that which is perceived, free from
obscuration of subject and object, and became able to
remain in the state of primordial wisdom, which is the
non-duality of awareness and emptiness. However, as
this experience was still unstable, I regarded it as
insubstantial.
For a long period of time, I familiarized m y s ~ l with
the path of the four authenticities and the four oral
transmissions. I recognized the genuine view of the non-
differentiation of samsara and nirvana. These days,
when I meditate, the ground, path, and result merge
though application of the ground to be purified and the
purifier. I recognize the holy body and primordial
wisdom as they were from the beginning, not as
conceptually labeled symbols.
No matter how quickly or slowly I chant the Lam Du
meditation, during the protection chakra section, I am
able to simultaneously dispel all four maras into the
realm of reality, and to recognize the thirty-seven factors
of enlightenment symbolized in the celestial mansion,
upon a single moment of awareness. In these
meditations and the meditation of non-differentiation of
samsara and nirvana of color, I do not need to apply a
gradual creation process. Instead, due to the power of
internal interdependence, all visualizations are instantly
correctly related.
When I perform the path empowerment for others,
my body is the size of a human body, and at the heart, in
front of Cittavajra, I visualize all twenty-five disciples
the size of human beings. This visualization comes
clearly without the perception of narrowness or
breadth."
Thus the Lord of Lamas told me.
He also spoke thus to his disciple, the Lord of the Wise,
Lama Chophel: "If one has realized the non-differentiation of
sam sara and nirvana, creation meditation is not difficult. For
instance, when I practice concealing objects beneath the HUNG
in the center of the vajra at my heart, I can clearly visualize the
four regions of Ga. The center of the vajra is not too narrow,
and the regions ofGa are not too large."
Several times, he told a gathering of disciples, ''Now,
naked primordial wisdom has arisen. It cannot be disturbed by
external distractions. Even if I were to eat meat or drink
alcohol, it would not harm me. However, because I am afraid
that it would be a bad example for the doctrine, I am not taking
any ofthese."
When others saw him, sometimes he appeared to nap.
However, he was aware of others' actions and behavior, and of
any teachings which he received while in the state of
unobscured clear light. The great Dharma Master Lama
Jamyang described this, and we also experienced it on
numerous occas10ns.
Once when Rinpoche was in his private room with his head
covered, he remarked that he saw Lama Chophel arriving
outside, and asked why he was coming. Another time, when he
was inside the monastery, some people circumambulating the
monastery at a considerable distance criticized him, and he
perceived their words.
Generally, Rinpoche concealed his qualities very carefully,
and rarely spoke of his realization to others. However, to vajra
disciples who had relied upon him for a long time, occasionally
he described in conversation the blessings that he had received
from the gurus and deities. From these remarks, I will describe
his unobstructed clairvoyant knowledge of past, pres,ent, and
future.
Blessings of the Gurus and Deities
Rinpoche states in his autobiography that he perce:ived and
was accepted by Jamyang Lama Sakya Pandita in a dream.
However, we are sure that Rinpoche also met the real Sakya
Pandita many times. For example, once someone complained to
him, "people are wasting your resources. Don't you feel
compassion for the sponsors who donated those resources?"
He responded, ''Don't worry. Jamyang Lama Sakya
Pandita promised me that he will accept anyone who makes a
connection with me."
Another time, I had a disturbing dream and wrote a letter
to him asking the best method to overcome it. He responded,
''Last night, I perceived Jamyang Lama Sakya Pandita gazing at
me. On his right was Mahakala, who told me that your dream
will not affect you. This is a sign that if you are diligent, you
will be able to overcome the hindrance."
The Lord Lama said that whenever I asked questio111s about
difficult points of sutra and tantra, he strongly supplicated
Jamyang Lama Sakya Pandita, and then was able to recall the
answer to each question clearly and precisely.
Once he said he perceived that his entire room was
completely filled with ice, which was a sign of hindrance. He
meditated upon Jamyang Lama Sakya Pandita on his head, and
then performed a repelling ritual with claps. All the ice
immediately melted and disappeared like a rainbow.
Rinpoche said that combining the recitations from the
earlier and later parts of his life, he chanted over 8 million
recitations ofthe White Tara mantra. He said that he had never
stayed. in retreat for as long as a week without a special sign
occurnng.
When various signs of hindrances arose during his long
retreat, he performed the outer, inner, and secret practices of
the great protector V ajra Mahakala, and was able to overcome
them. Rinpoche stated, "There are three types of Mahakala
practitioner. The first type becomes accomplished, even if they
don't practice. The second becomes accomplished if they
practice, and the third won't become accomplished even if they
do practice." Rinpoche said, "I am the type who became
accomplished because I practiced. The protector Mahakala has
always guarded me from every type of hindrance. He has
impelled me into the right path, and told me of good and bad
things to come." Rinpoche frequently was known to say
''Mahakala has suddenly appeared in my mind; we must be
diligent in our practice."
Rinpoche told me that earlier in his life while he was at
Dzongsar, Jamgon Kongtrul Rinpoche came to visit, and he
coughed and spat phlegm upon a rock. Thinking that Jamgon
Kongtrul Rinpoche was a pure emanation of Jamgon Sakya
Pandita, with strong devotion, he ate the phlegm completely,
through which he received great blessings.
Another time, when Rinpoche was giving the Lam Dre
teaching to Jamyang Khyentse Wangbo's incarnation Jamyang
Khyentse Chokyi Lodu, at Dzongsar Monastery, he stayed in
retreat for a week in Khyentse Rinpoche's private quarters.
While in retreat, three times he perceived Khyentse Wangbo
surrounded by Mahakala with Eight Deities, and Khyentse
Wangbo was extremely delighted that Rinpoche was i v i n ~ the
Lam Dre to his reincarnation.
While Rinpoche was bestowing his eighth uncommon Lam
Dre teaching, after the explanation of the view was completed,
the dreams of the lamas and disciples became disturbed, and
signs of hindrance arose. For three days, everyone performed
repelling rituals. During this period, the Lama Vajradhara
performed his meditations strictly. While relaxing off session,
he called Lama Chophel to come, and said, "now all hindrances
have been repelled. Mahakala's kindness to me is
inconceivable. Since the last time we saw each other in
Menyak, I have perceived Mahakala both in dreams, and face to
face. He has removed hindrances for me more than thirty
times."
Once at Dezhung, when Rinpoche was to give the
V ajramala initiation according to a text by Thartse Panchen, he
initially said, "I don't understand this, and can't teach using this
text." However, the next day, he said "Last night I saw the
holy face of Rabjampa Kunga Y eshe, and now I understand
how to teach with this text. I even realized the meaning of the
mantra, too. Now I feel comfortable using the text."
Another time when Rinpoche was giving the Lam Ore to
about 500 people in Menyak at Rikug Monastery, Rinpoche had
to perform the preparatory meditations and give initiation again
and again to many groups of people, day and night. When
Rinpoche had initiated about twelve groups, Lama Chophel
attended Rinpoche and remarked that Rinpoche must feel tired
from the exertion of many initiations. Rinpoche responded with
delight, "I don't have the slightest difficulty. Sit down. This
morning while doing the preparatory meditation, I perceived the
direct manifestation of Hevajra with nine deities together with
the celestial mansion. It produced great joy in both my body
and mind. Even in this degenerate time, the stream of blessings
ofthis profound Dharma has not declined."
Once when I was severely ill for a long time, I asked Lama
Kunzang to go to request some blessings from Ngawang Legpa
Rinpoche. That night, in my dream, Mahakala with eight deities
appeared in space above me. The body of the deity Putra was
so dignified that I was unable to bear it, and I closed my eyes.
Immediately I awoke. Later, when I recovered and attended
Rinpoche, he told me, "I emphatically prayed to Mahakala with
Eight Deities. Putra is not pleased with you."
Another time, when I was in Rinpoche's presence, he said,
"Shall I tell you something crazy?" I replied, "Yes, Rinpoche."
He said, "Last night, six people came to me and I told them that
I have a strong hope that this Kunga Gyaltsen will benefit the
Buddha's doctrine. I want to request you not to allow anyone
to take his life." They agreed. Then two people came and I
told them, "You should always remember what these six people
promised in front of me." Both of them said "Yes, yes."
Rinpoche asked me, "What could this be?'' I replied that I
didn't know. Later, Rinpoche explained the meaning of this to
me, and reflecting on in it, I realized that without doubt that
Rinpoche was able to use the oceans of Dharma protectors as
his attendants.
Another time, Rinpoche said that various signs had
occurred indicating his death. Because of this, he performed
White Tara and many other rituals, but still the s ~ n s had not
been overcome. Then he visualized Sangdo Pan, both the
container and contained, in the sky in front ofhim. Supplicating
strongly from the heart, he recited the "SIDDHI ... " mantra of
Guru Padmasambava over 10,000 times. As a result, he directly
saw Guru Padmasambava within the celestial mansion. The
next day, his breath reverted to normal and he did the long-life
practice of Draminyi, which was very effective at pacifying any
hindrances to his life.
Once Rinpoche dreamed that he had arrived at Ngor
monastery. Most of the victory banners above the shrine had
fallen down, but the victory banner above the Lam Dre shrine
had not fallen. Rinpoche stopped in front of the picture of
Virupa on the wall, where he offered an oil lamp, and made the
strong aspiration that the doctrine of the precious Lam Dre
would spread in every direction. Virupa spoke to him saying, "I
won't need to come to Tibet more than twice. Also, it will be
difficult to spread this doctrine in every direction." The Lord
Lama said that reflecting on this sign, almost all of the seventy-
two lineages of tantric explanation which used to be extant have
now declined. Even the precious Lam Dre teaching will
probably remain for only two more generations. He told us
this and many other things. Countless other wonderful stories
could be related, but I will stop at this point.
Unobstructed Clairvoyance of Past,
Present, and Future
Concerning recollections of past lives, once .R.inpoche
directly perceived Rabjampa Kunga Y eshe together with the
letters of his name.. Rabjampa Ripoche told him, "you took
birth as Kar Shakya Trak, who was the disciple of both Jetsun
Drakpa Gyaltsen and Chogye Sakya Pandita."
Ngawang Legpa Rinpoche also stated: "Those disciples
who have faith in me from the heart can pray to me saying,
"Karton Shakya Trak, long ago the excellent heart son
Of the glorious uncle and nephew Sakyapa,
Now arisen in the form of Vajradhara.
I supplicate the Gaton Dharma Lord."
Rinpoche told the great Vajraholder Lama Dawu, "I recall
when I was Drom Tsultrim Gyaltsen, who was a disciple of
Rabjampa Kunga Yeshe." When I was in Tharlam Monastery,
Rinpoche also told me that when he read Rabjampa Kunga
Yeshe's biography, he felt such strong devotion that hte almost
fainted. He said, "I remember that I was one ofhis disciiples."
Another time, when Rinpoche gave the Lam Dre in Trama
Gang, he told us that he could remember that he was the
immediate reincarnation ofPonlop Ngawang Lekdrup. He also
told the learned Lama Tsultrim that he recalled being the
reincarnation ofNyagri Druptop.
Once, there was an oracle in the Gatuk area who described
previous and future lives. At that time, Rinpoche asked
someone to tell the oracle, "Rinpoche was supposed to have
been a disciple of Sachen Kunga Nyingbo. What do you think
about that?" These and many other stories could be related
about the Lord of Dharma, but no one can fully describe his
realization of the past, present, and future. However, I have
tried to set forth some important exchanges concerning his
previous lives.
Concerning his present life, Rinpoche never displayed in
public his knowledge of the essential points of sutra and mantra.
Yet, from what he said one could clearly see that even great
scholars did not come anywhere close to his realization.
Especially, when negative thoughts arose in others' minds,
Rinpoche knew them immediately and on many occasions
explained what they had thought.
Concerning his predictions of future events, many
wonderful stories can be related. When the precious Lord of
Dharma was in strict retreat, Lama Dawu and I went to see him,
and conveyed a letter to him. We asked to see him through the
window of his retreat cabin to receive blessings and a Dharma
connection. We heard no reply, and finally we were about to
leave, when he sent me a letter which said, ''Later, you will have
the opportunity to receive from me Vajrayana Dharma
empowerments and instructions in general, and the instructions
of the precious Lam Dre teaching in particular."
I wrote back, "Since Rinpoche will not emerge from
retreat, and I do not plan to return to the Gawo region, how
will this ever be possible?"
His reply said, "One day, the time will come when I will
visit Menshut and Namgyal Mahakala shrine. How far is that
from where you live? Please do not speak of this yet." Later it
turned out exactly as he predicted.
When I first offered an invitation to him, the Dharma Lord
replied, "This time, when you arrived, I experienced that I
became polluted. I perceived that my hand was tied by the
planet Rahula, and that a leper ran back and forth across my
path. This seems to be an indication of harm by the spirit
Zamar. Do you think that it is good to travel to your area?"
I replied, "Rinpoche knows. We will do whatever prayers
are necessary."
He replied, "We will go to Thupten Monastery." There,
Rinpoche opened the box containing a famous mask of blessed
Putra. He told me that he saw Putra blow on his hand, and that
the pain in his hand eased.
Next Rinpoche said that we would go to Lap. There, he
meditated silently, and then said, "I perceived a pigeon flying
out of my heart. A small statue of Rabjampa Kunga Y eshe
appeared in the space above me and I offered a khata. Now,
there are no obstacles to my journey."
Later, Rinpoche said, "If you pray to Rabjampa, you will
receive blessings. My first visit to your place was prophesized
by Rabjampa. Generally, Rabjampa blesses anyone who has a
connection with me."
Another time, Rinpoche said that in his dreams he
frequently saw Sakya Pandita's image in space above the Trindu
Kalsang Monastery. He asked, "Who is travelling in that area
these days?" He was told that Lama Zhenga and Lama
Jamyang Gyaltsen were visiting Trindu Kalsang Monastery.
Rinpoche said that one of them must be an emanation of
Chogye Sakya Pandita.
Later, when Rinpoche was staying in the region of Zinda,
one night he dreamed that someone brought an image of Sakya
Pandita, and put it in Rinpoche's hand. The next day, Lama
Zhenga visited him, and Rinpoche confirmed that Lama Zhenga
was the incarnation of Jamyang Sakya Pandita.
Another time, when Rinpoche was returning from Menyak,
he stayed in Othok Zong. He dreamed that a shrine room door
needed to be opened, and that he had the key in his hand. He
realized that if he performed a Mahakala ritual, it would help
pacify the conflict between Dezhungma and Ling Kashi. While
we were in Y onru, I offered some tsamba for torrna, and
requested Rinpoche to perform a Mahakala ritual. Around that
time, Rinpoche told someone sadly, "Oh no, last :n.ight, I
dreamed that the moon in the sky disintegrated. Now it will not
be well for the the people of Dezhungma. However, after that,
I dreamed that another moon arose, so it will not be a great
disaster." At that same time, Ling Kashi killed many of the
leaders and people of Dezhungma. Immediately afterward,
Rinpoche travelled to Dezhungma to do prayers for the people.
Then he said, "I must return to Ga soon, so please make
arrangements." I asked Rinpoche, "If there will be no
obstacles to Rinpoche, please stay in this area for a while."
Rinpoche replied, "Mahakala has never deceived me. Mer
this, the people of Dezhung will be all right. Last night I
dreamed of a black person carrying a load of utpala flowers,
and I asked him, 'What will be the future of Dezhungma?'
Twice he replied, 'No problem.' and he nodded three times.
The black man appeared to be Mahakala, so this indicates that
the problems are over."
Once I visited the precious Lord ofDharma while he was at
Dzongsar Labrang. Rinpoche was reading the writings of
Tsarchen Losal Gyatso and his chief disciples, and he said
"Come here. You must see this." For some reason, even
though he invited me, I didn't approach him to see what he
planned to show me. The next day, Rinpoche appeared slightly
displeased with me. I asked Rinpoche, "What were you going
to show me yesterday?" Rinpoche gave me three pages which
he had set aside, saying ''Here, read these." I read and copied
the three pages. The pages described various mental hindrances
Khyentse Wangchuk had experienced in the state of samadhi,
causing serious imbalance in his elements. At the time, I
couldn't imagine why he gave them to me.
Later, I entered a long retreat, and I almost became crazy,
experiencing serious imbalance of my elements. At that time,
Lama Lodu had a dream and asked me, "What do you think this
could mean? I dreamed that someone told me 'by having
devotion to Khyentse Wangchuk ... '." I remembered my Lord
Lama's earlier gift, and I used the method of dispelling
hindrances in the pages which I had copied earlier. The
imbalance of my elements was soon completely cured, and I
developed a little knowledge of the teachings of the Buddha.
Another time, Rinpoche told me that when Khyentse
W angbo expelled him from initiation gatherings, "Disrespect
never arose in my mind, but I thought, 'In the future, I will have
to initiate his reincarnation. Why is he doing this?' "
When Rinpoche first gave instructions for the renovation of
his monastery, his description of how he wanted the outside
structure and inside statutes to be built were exactly the same as
the way in which they were later completed. The senior monks
of the monastery disagreed with Rinpoche, thinking that the
plan was impossible given the amount of available resources and
other factors. At the time I asked Rinpoche, "Is it possible to
accomplish this?" Rinpoche replied, "I have a prophecy from
Rabjampa, so we will be able to accomplish it." These and
many other things turned out just as he predicted.
Especially, many things which he predicted for me
personally were extremely accurate, but these are not necessary
to describe here. No one can describe the good qualities which
Rinpoche possessed both naturally and as a result of his study.
Because I relied upon him for many years and pleased him by
practicing according to his instructions, I have written a brief
account of what I remember as a seed of devotion for fortunate
disciples.
Departure
Concerning the biography of his departure, in the fourth
month of the year of the dragon, he made various hints in
conversations with visitors, and manifested some physical
discomfort. When his departure neared, I visited him, urging
the rest of the disciples to collectively make a joint offering and
request for his long life. As a result of our supplication, he
manifested less discomfort, and agreed to remain for two more
years. If we could have found a better place in which to request
his long life, without doubt he would have remained a:s he said.
However, we had to offer his long life prayers in 1the place
where was staying, so I did not feel completely satisfied that he
would remain as he stated.
From this point on, because I was not present, I do not
have that much knowledge, however, I summarize here what
the monks and lay people who attended and called upon him all
heard from his errorless holy speech. In the eleventh month of
that year, just before he left the monastery for his retreat cabin,
he told those near him, "I will use the monastery as a place to
depart, but I don't know ifl will be able to return on horseback
or not, so you should prepare a litter, just in case." While he
stayed in his retreat cabin that winter, during casual
conversation with his attendants, he frequently said, ''Now I will
not longer stay much longer. From here I will go to SUtkavati."
Long before that, he told me and many other disciples that
he wanted to go to Sukavati, the pure realm of Amitaba, where
Sachen Kunga Nyingbo and his sons dwelt, to receive the Lam
Dre teaching directly from them. Around the time that he
departed, he said something amazing to one of his attendants.
"I have already received the Lam Dre teaching from the Great
Lama Sachen Kunga Nyingbo, Loppon Rinpoche Sodnam
Tsemo, and the great Vajradhara Kunga Zangpo." This
indicates that he had received the transmission of the Lam Dre
short lineage.
During the second month of the next year, the year of the
snake, he again manifested physical discomfort. During the first
day of the third month, as he had earlier indicated, he returned
to the monastery carried on a litter. There, the lamas,
monastery officials, disciples, sponsors, and many other devoted
followers offered a supplication for his long life. In response to
the request, he said, ''Don't insist foolishly. Since ancient
times, in both India and Tibet, beginning with the Buddha
Shakyamuni, there have been countless mahasiddhas and great
scholars, as many as stars in space. All of them manifested
entry into parinirvana. Especially, contemplating our own
tradition, the Lord of Dharma Manjushri Sakya Pandita and the
Buddha Vajradhara Ngorchen Kunga Zangpo, who is none
other than a second Buddha, remained on the earth for a
maximum lifespan. I am now even older than they were. Can I
be the only one to remain forever without departing?"
When his disciples requested him to allow them to do
prayers for his long life, he said, ''Disciples performing prayers
for the purpose of their lama accumulate boundless merit," and
appeared delighted. Two or three days after that, while the
assembly was doing long life prayers, Rinpoche himself
composed a four-line verse which he instructed should be added
to the end of the prayer ''Rabjam Zhungluk." The verse was:
When it is time for me to depart,
Jamgon Lama, Knower of Infinite Knowledge,
Lead me to the pure realm of Sukavati,
And reveal the exalted face of Amitaba."
He advised the assembly to append this verse andl to recite
it as many times as possible.
One of Rinpoche's disciples from Samdrup Monastery in
the Gatuk region offered him a newly painted thanka of the
three-long life deities and requested Rinpoche to consecrate a
huge statue of Vajradhara Ngorchen Kunga Zangpo on the
twenty-fifth day of the fourth month, which was the auspicious
day of Vajradhara Ngorchen Kunga Zangpo's anniversary.
Rinpoche responded, ''Ha ha, by that time I will already be
beyond this world."
During those days, disciples came from every direction to
pay respects to him. His only advice to them was,
"Contemplate impermanence, and exert yourself in virtue." He
returned the khatas which they offered, putting them around
each of their necks, and chanted aspiration prayers such as
Ponlop midrallhen chik drok (May teacher and disciple not be
separate, but together.)
Especially, very near his departure, he told his attendant,
"Allow anyone who wants to see me to come," and for each
and every visitor, he made aspirations. One of his disciples,
Kunga Chodar, had offered excellent service during the period
in which Rinpoche manifested discomfort, disregarding his own
exhaustion and difficulty. Rinpoche told him directly, "This
year, your service during my illness accumulated far greater
merit than if you had made one million mandala offerings. Now
if you do not indulge in serious unwholesomeness, in the future,
when you depart, I will come to lead you to Sukavati." Thus
the Lord Lama spoke.
During this period, the great abbot of Khangsar, the chief
lama, the leader of the Drawu family, and many other lamas
offered long life requests. In response, Rinpoche did not agree
to remain for any specific length of time, offering only token
auspicious replies. He gave instructions and authority to the
brothers Drawu Pewu, who were the leaders of the Drawu
family, and to the chief lama Tenzin Gyaltsen about diisposal of
his material possessions. He gave instructions that offerings
were to be made to the Sakya and Ngor monasteries to fulfill
Biography o[Ngawang Lekpa Rinpoche 37
his intentions, as well as to Tharlam Monastery to complete the
remainder of the construction. Part of his possessions were to
be given to his nephew, Lama Kunzang Tenzin. He gave these
and other detailed instructions to the two brothers and clearly
indicated in his conversations that he would not remain long.
Generally, he manifested some discomfort, and during the
daytime, he appeared to the public as if he was severely ill.
However, at night, he sat straight in meditation posture, as
usual. People came from many different directions to pay
respects to him, and to some he manifested serious illness, but
to others he did not. The various physicians who examined him
to diagnose his illness all agreed that he was not sick.
It was clear to everyone that Rinpoche was only
manifesting external signs of illness, but that he actually he was
not suffering at all. For example, sometimes when his
attendants entered his room, they found him moving about
unassisted and without difficulty, among other signs. Around
that time, there were many small earth tremors, and rainbows of
various colors appeared. Many vultures flew overhead, and
some landed on the roof of his room.
Some of his close disciples realized that he would not
remain much longer, and beseeched him, ''Lord of Dharma,
where ever you depart, please pray that we may take rebirth
where you go." He responded, "You should all make
aspirations to take rebirth in Sukavati. I am sure that I will be
dwelling there." He said this many times.
Early in the morning of the twenty-ninth of the third month,
he came out to the courtyard and stayed there for a while.
After a while, he mixed blessings with raisin juice. Then he
smiled several times and said, ''Where is my brother Lingzin?
Tell him to come here." When Lingzin arrived, Rinpoche asked
him, ''Why did you go out for so long? Why don't you stay by
my side, just before I die?''
Lingzin cried and prostrated to him, begging, "Through
your compassion, please accept me throughout all future lives."
Rinpoche replied, "There is no need to mourn. It is said
that the greatest practitioners go directly up, and the greatest
sinners go directly down, without going through the bardo. I
am one of those who will go directly to Sukavati without going
through the bardo." All who were gathered heard thes'e words.
He turned to face the west, crossing his legs in the posture
of nobility, with his back very straight. He gazed into space in
front of him, without blinking. He cleansed his nostrils, then
moved his head slightly from left to right. The actions of his
body, voice, and mind were normal, and there was not the
slightest sign that he would enter nirvana. Holding his mala in
his left hand, he recited one round of Mani mantra. Then he
turned the mala at the head bead, and recited several more. At
that point, his face became extremely clear and youthful,
without wrinkles, or any other signs of age. He placed his
hands in meditation posture, then uttered HICK, onc:e loudly,
and then twice more quietly. In this way, he manifested the
resting ofhis intent in the realm of reality.
For three days, the room was closed. After that, his
disciples were allowed to view the precious holy body. By that
time, from the right nostril, red element like the color of red ink
descended to his lap. His disciples offered bathing water to the
holy body, and were preparing to offer cremation robes and the
Ritual of the Last Moments for Holy Beings, as described in the
texts.
Then, from the left nostril, white element like the color of
pearls descended without stopping until the fourth day. The
complexion of his face became brighter than ever, and the left
side of his face was slightly pinker than the right.
On the third day of the fourth month, the precitous holy
body was invited to the main shrine of the monastery, and
inconceivable offerings were arranged around it. During those
days, both day and night, many colored rainbows remained over
the monastery. Snowflakes in the shape of flowers fell. Many
of his disciples perceived a white canopy-like rainbow, inside
the shrine where his holy body rested.
On the tenth of the fourth month, the holy body was invited
to the roof of the monastery, and placed in the cremation dome.
Just before the cremation began, fire emerged from his heart,
and the holy body ignited spontaneously, without the
application of ordinary fire.
When the fire puja cremation substances were offered, the
fire smoked and did not bum strongly. When no substances
were offered, and the fire was left alone, it burned stronger and
brighter. Many vulture-like birds circled above the cremation
dome, rising higher and higher, and finally flying away toward
the west. Throughout, a white rainbow hung in the sky from
the west to the east, like a white khata. Especially, a rainbow in
the shape of a tree with eight branches appeared in the sky in
the southwest. On the branches were the eight auspicious signs,
the Dharma wheel, eternal knot, and the rest.
After the cremation, some faithful disciples found a ball of
relics outside the cremation dome. When they opened the
cremation dome, inside, they discovered that the skull had
become joined to the neck, which was joined to the heart. On
the forehead of the skull, the six letters of the mani mantra had
clearly arisen spontaneously. On the bottom of the cremation
dome, the disciples created a sand mandala of Maha
Vairochana. Without changing color or shape, the sand of the
mandala became stone. This was visible to everyone, and
became an amazing object of devotion. These and many other
auspicious signs appeared during his holy departure, and firmly
established the disciples' devotion.
In this way, the Lord of Dharma was an extraordinary
teacher of countless disciples. Those who maintain his holy
activities are Jamyang Kunzang Thupten Chokyi Gyaltsen, the
abbot ofNgor Ewam Monastery at the head, and myself as the
least, together with countless great teachers who uphold the
lineage of the glorious Sakyapa in every place throughout the
three provinces of Tibet. Among the Lord of Dharma's
disciples are many learned and realized teachers who are great
upholders of Lord Buddha's doctrine of practice and
explication. Even the names of these holy disciples are too
many to list, even without mentioning their holy activities.
However, among all ofthe Lord ofDharma's disciples, the
principal disciple is the excellent incarnation Jamyang Chokyi
Lodu. Rinpoche himself told me, "Zongsar Khyentse Chokyi
Lodu is my teacher, therefore, I asked some painters to paint his
image together with that of some of my other lineage lamas. He
is also my chief disciple. Therefore, I am chanting his long-life
prayer each day. It is also important that you chant his long life
prayer, which is:
Upholder of the lineage of all the Buddhas of the three
Skillful distributer of the banquet of the Dharma of the three vehicles.
Embodiment of the teachers of beings in the three realms.
Jamyang Chokyi Lodu, may you live long.
This is the prayer that he composed and encoumged his
disciples to recite.
The excellent incarnation Jamyang Khyentse Chokyi Lodu
always showed strong devotion to Ngawang Legpa Rinpoche.
Earlier, when Jamyang Khyentse received the Lam Dre from
Ngawang Legpa Rinpoche, he realized that Rinpoche: was the
incarnation of Gorumpa Kunga Lekpei Jungne.
Jamyang Khyentse Chokyi Lodu told me "Onee, when
Ngawang Legpa Rinpoche was reading the holy biography of
Gorampa, he said 'This lama's good qualities are inconceivable.
It is difficult for ordinary minds to judge.' Saying this, he gazed
at me with his eyes wide. I know that Rinpoche had the
clairvoyance to be able to read other people's minds, and I
strongly believe that he is the reincarnation of Gorumpa.
Therefore, I paid tribute to my Lord Lama by offering him the
name Ngawang Kunga Lekpei Jungne Yeshe Gyaltsen Pal
Zangpo."
In this way, all disciples can learn the holy biography of this
great teacher who is the object of inspiration and admiration,
and who through practice and teaching upheld the precious
doctrine of Lord Buddha, which is the source of benefit and
happiness.
Practice pure renunciation without clinging to
Accomplish exalted altruistic mind without clinging to peace,
Realize the non-differentiation of samsara and nirvana without
clinging to either,
Prostrations to Vajradhara, holder of the three vows.
Cut external doubt about knowledge through extensive study.
Contemplate its meaning, realize all teachings as instructions,
Meditate without distraction, completely establish internal
interdependence,
Prostrations to the crown ornament among the holders of the
three baskets.
Erect the victory banner of practice despite hardship,
Meditate well the profound meaning, attain the limit of the heat
of realization,
Actualize the result of practice, perform great benefit for the
doctrine and beings.
Prostrations to the feet of the peerless teacher.
Possessor of all qualities of the path of the three vehicles,
Lord of kindness who bestows the three types of vows,
Root lama who embodies all three objects of refuge,
Prostrations to you, with fullest devotion of body, voice, and
mind.
Glorious protector lama without compare,
Through the power of my devotion, without artifice,
I supplicate without differentiating day and night,
Bless me without breaking the continuation.
I offer my body, wealth, and virtues of the three times,
Imagining a cloud of offerings like Samantabadhra,
To this excellent lama, holy lord,
To swiftly accomplish the twin accumulations for oneself and
others.
Under the power of deluded ignorance, attachment, and hatred,
Whatever defilements and downfalls I have accumulated
through the three doors,
With a mind guilty of concealment,
I confess in the presence of you, rescuer.
Having seen myself caught in the darkness of evil deeds,
Whatever light ofvirtue has been developed by others,
Without being stained by thoughts of jealousy and disrespect,
I rejoice with happiness and delight.
Protector, since you attained the body of primordial wiisdom,
There is no hindrance in fulfilling your disciples' needs.
Still I beseech you to turn the wheel of Dharma,
In my experience, dreams, and reality.
Although you manifested passing from this realm into nirvana,
Without ceasing the continuation of simultaneous activities,
Upon the crown of this disciple, with hundreds of prayers
I request you to sit both day and night.
The holy lord lama has departed into the pure realm.
Unfortunate, I still wander in the city of samsara.
Filled with the unbearable suffering of my own evil deE:ds,
I cry to you with a voice filled with devotion; gaze upon me
with compassion.
In every situation in this life and in the bardo state,
Watch over me with the unobscured eye of your primordial
wisdom.
Please protect me, 0 lord,
From all outer, inner, and secret hindrances.
Whatever remains of my life,
Without distractedly engaging in evil deeds,
May I spend day and night in holy Dharma activity.
Bless me to make fruitful this precious human birth.
When the time comes that the perceptions of this life disappear,
0 great rescuer, by your familiar holy face
And the offerings of enticing viras and dakinis,
I pray that I may be guided on my path.
By the power of accomplishing your aspirations and resolutions,
By the connection of a disciple's exalted devotion,
I supplicate you to rescue all of us
To the pure realm where, protector, you dwell.
Whatever virtues I have accumulated throughout the three
times,
I dedicate to fulfill the intent of the holy lord lama,
May I accomplish all deeds,
Like the result of Aspiration to Noble Deeds.
The height of the Sumeru-like mountain of the guru
Is comprised of millions of precious qualities,
And is clearly apparent among the golden mountains of learned
ones.
Although no one can describe the extent of your holy deeds,
Because this iron-colored fence of devotion is not broken,
The ocean of your holy activities is contained in the belly of
This ignorant being with unwholesome karma.
I have written this in brief without exaggeration or
understatement.
Through this writing, may whatever stream of virtuous deeds I
have performed
Cause the ripening of the crop of good qualities in the field of
faith of fortunate disciples.
May all disciples without exception enjoy the exalted banquet of
happiness and benefit.
Pacify every degeneration of samsara and nirvana, and stabilize
auspiciousness and excellent virtue.
For a long time I have intended to write such a work.
Furthermore, the excellent incarnation Jamyang Khyentse
Chokyi Lodu, owner of the entire Buddhist doctrine, repeatedly
requested me with khatas and tokens of the second precious
metal to set down these words. With this composition, I have
honored his advice as the crown ornament on my head.
From having relied upon the great Lama Vajradhara for a
long time, I have unshakable faith toward him. This was
composed on the basis ofthe Lama's own autobiography. As a
supplement to his autobiography, I have also inclluded my
memories of what he told me, without exaggeration or
understatement.
Written by the Shakya bikkshu Jamyang Kunga Tenpei
Gyaltsen. I have composed this in simplified form by omitting
an outline, poetry, and quotations from other sources so that it
will be easy to understand, with the intention that the faith of
the excellent teacher's disciples will flourish. Wriwm on the
auspicious day of the beginning of the seventh month of
Trumtu, in the Water Horse year, at the auspicious place of
Dzongsar Tashi Lhatse.
By the merit of writing this, may I and others be accepted
by the compassion of the glorious lama throughout all future
lives.
Virtue! Virtue! Virtue!
Translated into English by Venerable Lama Kalsang Gyaltsen and
Ane Kunga Chodron during the auspicious month of Bumchur Dawa, at
Sakya Phuntsok Ling in 1997, at the request of Dharma sponsors James
Sarzotti and Michal Bigger. By this merit may the lives of our holy
teachers be long, and all their holy activities and aspirations accomplished.

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