(Originally published on tsemrinpoche.com)
Dear sincere dharma students around the world and friends,
After the great master, meditator, teacher, logician, yogi, siddha and erudite scholar Tulku Drakpa Gyeltsen was ‘eliminated’ by the government of the 5th Dalai Lama over three hundred years ago in Tibet, his reincarnation line was banned. That does not mean he stopped reincarnating as he continued in a string of high and beneficial lamas until present day, although he was not allowed to use his title and name. He has his main mind incarnation and many of his body, speech and activity incarnations also. His reincarnations certainly continued as confirmed by great beings such as Kyabje Pabongka Rinpoche, Trijang Rinpoche, Panchen Rinpoche, Scholar Lobsang Tamdin, etc. His Ladrang was in Drepung Monastery and called Zimkhang Gongma Ladrang. The Tibetan Government has its standard modus operandi, which is to eliminate rivals and this ‘style’ is active up till present day we are told. When a certain lama or personality is a threat to their governance, fame or power, they will eliminate them and ban their lineage. In the 20th century this was done to Regent Reting Rinpoche back in Tibet. The Tibetan Government although Buddhist in name, it is common knowledge among Tibetans they will rid their perceived rivals in any manner they can with contrived charges. It was not allowed to find Tulku Drakpa Gyeltsen’s reincarnation, re-establish his ladrang, status and establishment after his murder by the Tibetan Government of the 5th Dalai Lama. His ladrang (personal household) and personal items were fully confiscated and his students under threat scattered. All his written works which are very enormous have all been destroyed in Tibet. Many of the works and his biography was taken to Mongolia for preservation. They are available today in Mongolia. You have to understand, it was not the 5th Dalai Lama but his ministers who committed this heinous act. The 5th Dalai Lama had just gained control of Tibet and his ministers did not want anyone to threaten their power. He was the first Dalai Lama to gain total spiritual and secular control of all Tibet. Since they were new, their power base shaky to say the least. The previous Dalai Lamas did not have secular power over Tibet although they were great masters in their own rights. The 5th Dalai Lama was backed by the military might and sponsorship of the Mongols and their emperor (Khan) (You can read more of this in Glenn Mullin’s The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation).
The ministers of the 5th Dalai Lama wanted to make sure 5th Dalai Lama would stay in power and all rivals were eliminated. Due to the fame of Tulku Drakpa Gyeltsen, he had to be eliminated. Tulku Drakpa Gyeltsen has thousands of students from Tibet, China and Mongolia and was said to be very saintly and exhibited many supernatural abilities. Tulku Drakpa Gyeltsen was a devoted student of His Holiness the 4th Panchen Lama (Panchen Losang Chokyi Gyeltsen). He had often meditated in hundreds of caves to avoid detection because he abhorred fame and solitude was very sought after for his private retreats and meditations. He had hundreds of visions of the tutelary deities, Buddhas, Saints, Yidams and Dharma protectors. He longed for the quietude of the mountains, forests, lakes and engaged in deep spiritual practices. He always retired to quiet and solitude in the mountains. He was highly sought after by other eminent lamas and tens of thousands of students. Royalties from the Mongol court and Chinese palace would often seek him out.
After many attempts to eliminate him by the Tibetan Government, it was said he was ‘tired’ of the intrigue, games, power struggles and he was perceived to be a threat, so he allowed the ministers of the Tibetan Government to carry out their plot to assassinate him. Because of his many supernatural abilities, all previous attempts had been thwarted and he knew of their latest plot. Finally perceiving it was time to arise as a superior dharma protector, Tulku Drakpa Gyeltsen generated great bodhicitta and resigned to pass away according to their plots and his promise to Nechung protector. Tulku Drakpa Gyeltsen’s previous incarnation was the exalted Panchen Sonam Drakpa and prior to that, he was the famed Dulzin Drakpa Gyeltsen who was one of the 8 great disciples of Je Tsongkapa. When he was Dulzin Drakpa Gyeltsen, during a dharma discourse by Je Tsongkapa, a white bird (dove) was seen flying in the Gaden prayer hall circling Tsongkapa. After Tsongkapa gave his discourse and retired, Dulzin Drakpa Gyeltsen through his clairvoyance perceived the bird to be Nechung protector and asked him what he wanted as during the discourse he should not be flying around causing distractions. From a bird, Nechung protector appeared as a young boy dressed in white. He said to Dulzin Drakpa Gyeltsen that he (Nechung) is a general dharma protector and that his duties is general dharma protection. But a protector was especially needed to guard Je Tsongkapa’s view of emptiness and his teachings that are uncommon. If those who are samsaric applied Je Tsongkapa’s teachings diligently, they would gain freedom from samsara. For this, a special uncommon blessed teachings by Je Tsongkapa, a special dharma protector is necessary to arise. Prior to Je Tsongkapa, a protector for this job was not necessary as there was no teachings by Je Tsongkapa yet, but now it was necessary. “Will you do it?” Nechung asked Dulzin Drakpa Gyeltsen. Dulzin Drakpa Gyeltsen agreed. Nechung was pleased and told Dulzin Drakpa Gyeltsen not to forget his promise.
Two highly successful incarnations later as Tulku Drakpa Gyeltsen, Nechung via a monk oracle asked him, “Do you remember your promise?”, to which Tulku Drakpa Gyeltsen said no. Nechung proceeded to bless some grains of rice and asked Tulku Drakpa Gyeltsen to eat it. Upon chewing the rice, Tulku Drakpa Gyeltsen recalled his promise to Nechung two lifetimes ago as Dulzin. Nechung said “Are you ready?” and Tulku Drakpa Gyeltsen said he is but he has no anger within him and he needs to generate vajra anger to arise a a fierce dharma protector. Nechung said, he would create the causes for this to happen. Nechung would create the cause for Tulku Drakpa Gyeltsen to arise through the intrigues of the court of the 5th Dalai Lama.
The government ministers of the 5th Dalai Lama saw the hundreds that came to make offerings to Tulku Drakpa Gyeltsen. Jealousy and fear grew. They observed his Zimkhang Gongma Ladrang become more influential and they felt threatened. They were afraid as his influence grew further, Tulku Drakpa Gyeltsen will dethrone the 5th Dalai Lama and his large ladrang staff seize power. You see, Tulku Drakpa Gyeltsen was very well known and famous like today’s Panchen Rinpoche. Although Tulku Drakpa Gyeltsen had no political ambitions, the powers that be were threatened by him due to his immense popularity. They hatched a plot to pretend they wished to seek the blessings and teachings and sought audience with Tulku Drakpa Gyeltsen. Upon entering the room, they stuffed the khata (offering scarf) down Tulku Drakpa Gyeltsen’s throat and choked him, then fled. They had killed him. They proceeded through their corruption to scatter the ladrang, remove ranks from the dead master’s ladrang, confiscate his personal belongings and quarters, ban his name and all future search for his reincarnation. They wanted to hide their crime. They wanted to erase all memory of this saintly lama so they can keep their power and prestige. Thus Nechung’s promise to Tulku Drakpa Gyeltsen was fulfilled.
During the funeral, Tulku Drakpa Gyeltsen’s main attendant was trying to light the funeral pyre with Tulku Drakpa Gyeltsen’s body on top of it. It would not light. The 5th Dalai Lama finally heard of the great crime committed against his dharma brother Tulku Drakpa Gyeltsen and was saddened. He composed a note of apology and it was sent down with a khata to be read at the funeral with thousands of students gathered. After this message was read, the attendant hit the funeral pyre with his robe and said these people unjustly kill you and you can do nothing. It was then, spontaneously the funeral pyre caught fire and the cremation commenced. From the fire a spiral of powerful dark smoke, wind, turbulence swirled into the sky and appeared as a huge hand over the city of Lhasa where this was taken place. People were frightened. Tulku Drakpa Gyeltsen in fulfilling the promise he made to Nechung protector arose as World Peace Protector Dorje Shugden at this very moment to serve the teachings of Je Tsongkapa and sentient beings. An earthquake at that moment was felt. Riding on a powerful snow lion roaring and shaking Lhasa, robed as a monk, wearing the round travelling hat of high lamas, with three eyes of wisdom and holding a wisdom sword and heart of the enemy (samsara) with a wish-fulfilling mongoose vomiting jewels amidst power wind and smoke and psychic fires, he finally arose. Dorje Shugden the protector of Manjunatha Je Tsongkapa’s special views and teachings manifested finally as promised. Although he arose to specially assist in the preservation of Tsongkapa’s teachings, because he has bodhicitta, he assists all those who call upon him regardless of who they are. His mind has already merged with Manjushri lifetimes ago during meditation hence he is one with Manjushri the Lord of Wisdom.
This here translated below is Tulku Drakpa Gyeltsen’s short biography by the great Mongolian scholar prior to him arising as the World Peace Protector Dorje Shugden. Dorje Shugden’s prior to becoming a superior dharma protector was a great scholar, teacher and meditation master to tens of thousands. Hence when Dorje Shugden takes trance of his oracles throughout the last four hundred years, he is able to give initiations, teachings and recite many teachings to the audience. He appears as a dharma protector, but in fact he is Manjushri. A being you can trust and fully take refuge in.
May you all be blessed by this holy being and his story which is: Tulku Drakpa Gyeltsen and his reincarnation lineage. I have requested the scholar Geshe Cheme Tsering to translate the piece by Lobsang Tamdin into English. He has my gratitude as this will benefit many. I sincerely hope this will contribute to the understanding of the previous incarnations of Dorje Shugden.
- Biography of Tulku Drakpa Gyeltsen
- Reincarnation Lineage Prayer to Tulku Drakpa Gyeltsen by Dorje Shugden
- Reincarnation Lineage Prayer to Tulku Drakpa Gyeltsen by the 4th Panchen Lama
Lobsang Tamdin’s be bum extracted the biographies (rnam thar) of Tulku Drakpa Gyeltsen and his reincarnation lineage into a work called sprul sku grags pa rgyal mtshan gyi sngon byung ‘khrungs rabs dang bcas pa’i rnam thar (dza ya pandi ta blo bzang ‘phrin las kyi gsan yig nas zur du bkod pa bzhugs so).
The originals can also be found directly in the catalog of received teachings (thob yig) of Jaya Pandita published by Prof. Lokesh Chandra, International Academy of Indian Culture (1981, vol. 4, folios 43-60).
This contains the list of the long incarnation lineage of Tulku Drakpa Gyeltsen, with brief biographies. The biography of Tulku Drakpa Gyeltsen himself contains a year-by-year account of his life.
Short Biography of the Author
Lobsang Tamdin (1867 – 1937), is a Mongolian scholar and lineage holder of many practices. He is especially known for his collection of many important texts written by various Mongolian and Tibetan masters. Lobsang Tamdin studied and received his ordination vows in Ganden Monastery, Ulanbataar in Mongolia. It was here where he learnt extensively and mastered both the sutra and tantra teachings. Besides his many great scholastic works, Lobsang Tamdin is also remembered for certain miracles that he performed during his lifetime, one of them including the spontaneous manifestation of two stupas inscribed with mystical letters.
Today, Lobsang Tamdin is mainly remembered and praised for his collections of academic works which was compiled into 12 volumes. Many of these texts contain important texts from various masters as well as historical accounts of various monasteries, all of which are able to be traced back to its original source which is an important component when learning the Dharma in order to ensure the teachings comes from an authentic source.
Tibetan scripture, with corresponding translation
(NOTE: click on the images to enlarge)
“After that, the great Kashmiri scholar Shakya Shri (b.1127), the future Buddha Prabhakar, was born in the (fire) sheep year (1127). He took ordination at twenty three. In his 78th year he came to Tibet. Living for ten years in Tibet, he did extensive work for the Dharma and sentient beings. Going to Kashmir, he did extensive work for the benefit of others he passed away in his 99th year (1225). As for Kunkhyen Choeku Woezer (1214-1292), being a great expert on Guhyasamaja, he diffused the Dharma by teaching. He had unimaginably great disciples like Kunkhyen Phag (pa)-woe (zer). After that, he took birth as Buton Rinchen Drub (b. 1290). Studying under Tengpa Lotsawa, Phag-woe and others, he became an expert on the sutras and tantras. Recognized as the master of the precious Dharma, he wrote many sutra and tantra treatises. He passed away at seventy five (1364) at Zhalu. Although he took birth as Drubwang Kunga Lodroe, I do not know about his life. After that, he took birth as Panchen Sonam Drakpa at Tsethang in the (earth) dog year (1478). He took ordination under Sonam Tashi at Tsethang and received the name Sonam Drakpa. He studied at Nyimathang and Sera Jhe. Cultivating Lama Dhonyo Palden as his teacher, he became an expert in the field of Buddhist sutra and stood for drakor (doctorate) examination at Tsethang (monastic seat). From Sangye Pal Sangpo the preceptor of Woena (monastery), he received novice and ordination precepts. Cultivating the Gyuto instructor Choeden Lodro as his teacher, he”
“studied Buddhist tantras, and was invited to the abbotship of Gyuto monastery. He taught for eleven years. He received many teachings from Gedun Gyatso (later recognized as the 2nd Dalai Lama). Then, upon advice from the Omniscient One (Gedun Gyatso), he taught at Loseling. After (teaching for) eleven years, he was invited to teach at Gaden Shar (tse). At fifty-two, he was invited to the Throne of Gaden. He gave extensive and profound teachings. He wrote many treatises such as Exposition on Abhidharma, on the generation and completion stages of Guhyasamaja practice, History of the Gelug Tradition, etc. At seventy-seven he entered parinirvana. Although it has been said that he was born before that as the great Tagtsab, I do not know the latter’s life. After that, he took birth (1556) as Sonam Wangpo. The Omniscient Sonam Gyatso (later recognized as the 3rd Dalai Lama) cut his hair tuft; he gave him the name Sonam Yeshe Wangpo. He became a novice at thirteen. At nineteen he took full ordination from Je (master) Sonam Gyatso. At twenty-two he went as part of his entourage to Mongolia. He has also written numerous works. At thirty-seven (1593), he passed into parinirvana. After that, Ngawang Sonam Geleg Pal Sangpo took birth in the (wood) horse year (1594). At three the Paljor Gyatso, the (25th) Gaden Tripa, cut the tuft of his hair. The same year, the boy spoke on guru yoga from the teaching throne at the Lhasa Prayer Assembly, amazing everyone and establishing them in faith. He studied at Tashijong. At Paljor Sonam Lhundrub‘s presence he received his novice precepts and”
“was given the name Ngawang Sonam Geleg Pal Sangpo. He was among the receiving party when Je Yontan Gyatso (later recognized as the 4th Dalai Lama) returned from Mongolia. At nineteen he received full ordination under the Panchen Rinpoche Choekyi Gyaltsan and, studying at Tashi Lhunpo, became a great scholar. The Tongkhor Tulku Jamyang Gyatso and others received teachings from him. He presided over the Lhasa Monlam prayer assembly. He passed away (1616) at twenty-two in Lhasa. These complete the past life accounts. Now I will speak a little about his current life. As to the birth place of this noble being, it is Kyishod Ghekhasa (in Central Tibet). He was born with extraordinary omens on the 8th day, Thursday morning, under the constellation Saturn, during Vesak (the fourth lunar month) in the female earth sheep year (1619) to his parents Jerig Namsé Norbu and A-gyal. “Just after birth” the newborn baby turned towards his mother, broke into a smile, and babbled. At the age of two, coinciding with the omniscient Panchen Rinpoche’s visit to Lhasa, the parents took the child to him; he named the child Choezang Gyaltsan, and also bestowed longevity blessings etc. He told them and advised that their child is no ordinary being. At three Mongolian soldiers abducted the child. Before long, through Panchen Rinpoche’s letter(s) and emissaries and diplomatic efforts of the ruler Sonam Paljor he was brought back. While going to Sangphu”
“the child left a footprint on a stone, which is in the possession of his mother now. Without staying at Sangphu, the child said that they ought to go to Drepung. Then the religious master Choekyong Lozang also set out from Wölkha. Accordingly (the family) proceeded to Zimkhang Ghong (‘the upper residence’, at Drepung). Upon arriving there, the child immediately recognized the religious master himself, the room beside the pillar with the terracotta image of Panchen Shakya Shri, the rudraksha rosary (of his predecessor), among other objects. He learnt reading and writing without difficulty. Then at Drepung the Omniscient Panchen Rinpoche cut the tuft of the child’s hair and gave him the name Drakpa Gyeltsen. At eight, he took novice precepts under the master Konchog Choephel; he also requested and received the precepts of intentional and practicing bodhisattva minds, and also received the empowerment of Vajrabhairava and the twin empowerments of Amitāyus and Hayagrīva. The master also presented him with a scroll painting of Bhairava in his solitary form. The following year he received numerous empowerments (wang), transmission (lŭng) and instructional guidance (thrid) from the Panchen Rinpoche such as the Hundred Permissory Initiations of Narthang, the complete Cycle of Practices Pertaining to Manjushri, among others. The Sera Jha instructor Jhampa Monlam was invited as residential tutor. Beginning with recounting the topics of each of the major treatises in dialectical, question and answer format, the young reincarnation studied the sutra aspect of Buddhism for seven year. From the same instructor he received instruction in the stages of the path to Enlightenment, the Great Vinaya Compendium of Events, Kadam Bhuchoe (life-accounts of Dromtonpa recounted by Atisha) etc. In accordance with the wishes of Panchen Rinpoche, at eighteen he presided over the minor Monlam Prayer Assembly and bestowed the gift of Dharma to the devout lay and ordained public. Then he went to Wölkha. There he gave teachings”
“suitable to the individual aspiration of people from different walks of life. From Lingmed Zhabdrung Konchog Choephel he also received teachings on sutra and the Four Commentaries and became an established scholar. At nineteen, he became the abbot of Kyormolung, the monastic seat (estd.1169) of the ‘Arhat of Belti’ (Wangchug Tsultrim); he established the lay and ordained on the path towards liberation. At twenty, in an effort to avoiding a smallpox epidemic, the reincarnate master went to Lhading etc.; he undertook retreats on a number of meditational deities. He saw many positive signs. At these retreat sites, and to the benefactors, he gave teachings suited to their wishes. At Rinchengang that winter, he undertook a stringent retreat of three or four months. Then he went to the estate of Gaden. Living under Panchen Rinpoche, and attending on the glorious Victor as a servant, he requested and received teachings on the life and songs of Milarepa, the great commentary on Hevajra Tantra, the iron scorpion and other practices of Nyingma tradition, the four empowerments of Shri Devi and the Practice Rites of a Hundred Deities among others. At twenty-one, in the presence of the Buddha (in the Lhasa Cathedral), with Panchen Rinpoche Choekyi Gyaltsan presiding as the abbot, Choeje Konchog Choephel as rites preceptor, and Choeje Jhampa Monlam as confidentiality preceptor, in the circle of the required number of ideal supplementary Sangha, such as the Vinaya master Lha-tsa-wa, he received full ordination on the eighth lunar day when the sun was to traverse the eighth of the sky. Those present envisioned him as a second Upāli. At twenty-two he was in attendance on the Victorious One (the Panchen Rinpoche) at the Lhasa Prayer Assembly; then he was at Kyormolung, at its Prayer Assembly, giving public teachings from the Lives of the Buddha and common empowerments. At twenty-three, he commissioned an image of Je Tsongkhapa from three hundred silver coins; it was”
“consecrated by Panchen Rinpoche. The next year he fully recovered from the pox. At twenty-five he went to É region. He performed the commemoration of his predecessor. At twenty-six, developing a wish to live in solitude, he spent the summer and autumn of the following year at Gephel Retreat. He spent the time in deep reflection and spiritual devotions. Thereafter, in accordance with the wishes of the Victorious One, he performed remedial rites on the queen of Dragkha, who was ill, to alleviate her obstacles. He went to Chekar-zong (district headquarters of Chekar region), and bestowed various teachings and transmissions. At twenty-nine, at Tashi Lhunpo during the summer and autumn, he received empowerments, oral transmissions and instructions such as the Vajramala, Actualization Practices of the Hundred Deities and the Tantra Stages of the Path to Enlightenment from Panchen Rinpoche, in the manner of a vase receiving completely the precious contents of another vase. While returning, he visited Zhalu (Buton’s monastic seat), Wensa Monastery, Gyangtse etc. and established spiritual bond with the residents. At twenty-nine, at Kyormolung, he commissioned the great silver image of Je Tsongkhapa, a stupa from five hundred silver coins, complete with chapels and exquisite bronze offering sets etc. These were followed by the consecration, food and tea and monetary offerings to the Sangha along with teaching and material gifts to the general public, gratifying both the ordained and the laity. In the earth ox year (1649), he visited Radreng on a minute pilgrimage. When he prayed to ‘Jowo Jampal Dorje‘ —the focal image of veneration at Radreng—”
“the image appeared to communicate in response. From the self-formed six-syllable mantra, nectar manifested; everyone in the party tasted it. From the image of Dromtonpa (1004-1065), two relics, sparkling glass-like, fell into his hand. When viewing the secret retreat site Senghe Drag, he perceived a relic appear on the face of an adjacent image of Panchen Rinpoche—a relic that can be seen (on that image) to this day. Sonam Paljor, his nephew, died; the master performed extensive funeral offerings in his memory and, moved by the experience, he also wrote some songs of realization. Then he went on pilgrimage to the Potala palace and Lhasa. At Yerpa Lhari, he made extensive actual and visualized offerings and gratified the local populace with extensive teachings on the Dharma. In the iron tiger year (1650), in his nephew’s memory, he commissioned an image of Je Tsongkhapa from 100 Ounces of silver, complete with throne and backdrop, finished in gold and jewel adornments and, duly consecrated, had it installed in the Maitreya shrine at Drepung. Upon the urging of the Dharmapala (Nechung), he composed a longevity prayer and, accompanied by material offerings, presented them to the Dalai Lama at his visit to the Drepung Assembly Hall. He invited the Dalai Lama to his residence, personally sprinkling flowers at his honored guest—a gesture that was warmly acknowledged by his esteemed visitor—and paid extremely profound and high veneration. Consecration, tea and food offerings to the Sangha and salary with gifts for the craftsmen completed that endeavor. Thereafter he went to attend the funeral prayers of Tashi, offering his prayers;”
“he gave teachings to the rulers and ministers; he bestowed ordination for the novice and ordination candidates from É- and Dhagpo; to the monasteries he gave the requested teachings complemented with alms and tea offerings. While returning, he visited Chekar Zong, Zangri Yangon Tse, Samye, Dechen, Tsal and other places. To all people from different walks of walk (in these regions) such as Zhabdrung Yizhin he turned the wheel of Dharma, subsequently returning to Lhasa. The king with his court came out to receive him. He was invited to the private quarters of the king, and honored very highly. After that he returned to Drepung. The next day, at his meeting with the Dalai Lama he made comprehensive offerings. That winter, along with the monastic community, at the Dalai Lama’s feet, he received (the oral transmission of) most of the collected works of Je Tsongkhapa. In the iron rabbit year (1651), he commissioned an exquisite appliqué depicting Je Tsongkhapa with numerous deities and rising to a height of four stories, and presided over its elaborate consecration, based on Bhairava practice, by senior masters of Kyormolung monastery. It was a time when rain was scarce. There was heavy rainfall, and amazement and joy in the hearts of people both lay and ordained. It was an auspicious conjunction. He honored the monastic Sangha and the appliqué makers with superb community food, tea and alms offerings, and wage along with sumptuous gifts. These complete, he went to Drepung. There from the twenty-fifth day of Vesak, along with more than a thousand vajra disciples, at the feet of the all-pervading Vajradhara—whose (personal) name is being mentioned for specific reason—and omniscient victor Ngawang Lozang Gyatso, he received the empowerment pertaining to”
“forty-five mandalas, including the forty-two mandalas of Vajramala and the three mandalas expounded in the Kriya tantras to facilitate auspiciousness. During this exposition, he honored (the master) with mandala offerings of gold, a hundred silver sangs (equivalent of I Ounce) and hosts of innumerable material offerings. At the conclusion of the empowerment, he invited the Victorious One with his entourage and benefactors to his residence for a very pleasant and sumptuous meal offering accompanied by outstanding material offerings. Thereafter, for a period of one month at Gaden Phodrang, together with Nenying Zhabdrung and Jamyang Tulku Rinpoche he received many teachings including the transmission of the Collected Works of Gyalwa Gedun Gyatso (1476-1542). Then he went to Tashi Lhunpo, receiving numerous teachings such as the compendium known as the Hundred Longevity Empowerments and Collected Works of Lozang among others that he had been seeking for some time. As recommended by Panchen Rinpoche, he bestowed various teachings to all the clergy and solitary meditators of Tsang region as individually wished by them. With him at their head the solitary meditators offered the Panchen Rinpoche a longevity prayer and then, attending on him, he went to Zhalu with the Omniscient. He presented the Yama and Vaisravaṇa festivity offerings; to all the large and small monasteries of Tsang such as Tashi Lhunpo; to Panchen Rinpoche also he made many material offerings, and also received numerous teachings. (In response to his queries the Panchen Rinpoche advised him that) he saw no obstacles in a visit to eastern Tibet; that he should fulfill the wishes of the Victor (the Dalai Lama); and he gave him numerous sacred pills, along with the self-multiplying relics of the white Tara (sculptured by) Atisha (?) and Pänzha (scholar’s hat). He went to Kyormolung while returning.”
“In the water dragon year (1652), when the Dalai Lama was proceeding towards China, he invited the Victor to Kyormolung; He received and paid honor and offerings to the king (Gushri Khan), chieftains and benefactors, the ecclesiastical figures of Sera, Drepung and Gaden, and all important personalities gathered from different directions—on the sidelines of his reception and honors to the Dalai Lama and his court. He was present when the ‘Victors father and son’ met at Na-kar-mo (Na-kar-zong?). At the feet of the Panchen he received numerous teachings such as the ‘great manuscript of mind training’. In seeing off the Dalai Lama, he travelled together with the court up to Dechen Samdrub Ling. From his side also, the Dalai Lama bestowed comprehensive advice about serving the cause of sentient beings on his proposed visit to eastern Tibet and, among others, performed ka-go protection to remove obstacles on his way. Back at Drepung, the king and his court extended him a sumptuous reception at Gaden Phodrang, presenting him a munificence led by three hundred silver sangs on behalf of the Dalai Lama. He offered the depa (Sonam Rabten) fifty gold shos in donation towards gold-plating the rooftop of Drepung. On the eighth day that month, the Dharmapala (Nechung) descended into medium and, proceeding to Zimkhang Ghong, gave, among others, observations concerning the past, present and the future. The numerous chieftains and spiritual masters from all directions who had come to see him were gratified with the gift of Dharma and material resources. When setting off from Drepung, the monastic community came to see him off. This moved him to tears. At Lhasa he paid homage to the Buddha in the cathedral and set out on the first (lunar) day. Officials of Kyishod”
“received him. At Gaden thereafter, he made assembly tea and alms offering; paying homage to the Mausoleum Stupa, he offered extensive prayers. Led by the (39th) Tri Rinpoche Chusang (1648-1655), the administrations and private individuals received him elaborately. Then he paid visits to all the major and minor monasteries of Wölkha. At the prayer hall of Rinchengang (Labrang?) he offered an image of Je Tsongkhapa sculptured from 300 silver sangs. Gratifying the lay and ordained populace of that region, who had gathered for the occasion, with Dharma and material gifts, he proceeded towards Dokham (Amdo and Kham regions). The Bawa reincarnation, Depa Kanampa, Phulung monastery etc.—the entire public (in these regions) received and honored him; these too he gratified with Dharma and material gifts and donations. He stayed upto seven months. His positive deeds in the service of Dharma and sentient beings expanded like the summer sea. On the seventh day of the second fifth-month in the water snake year (1653), he began his return journey, gradually arriving at Choezong. Staying upto a month here, he gave extensive teachings and gave a number of ordinations. By stages the travelers arrived at Gaden district. He went into a month-long seclusion, receiving no visitors. Also besides that he gave many ordinations. While on a similar month-long seclusion at Yulding, messengers brought the good news that the Dalai Lama had arrived at U-tsang on his return from China. Accordingly on the thirteenth day of the tenth month he started towards central Tibet. (En route) he performed consecration on Depa Tashi Namgyal’s new monastery with its prayer hall and the various objects of veneration.”
“At Gaden Shedrubling monastery he bestowed the empowerment of Bhairava. He gave many ordinations. From there by stages he arrived in Lhasa. Along with innumerable lay and ordained people including Tenzin Choekyi Gyalpo (Gushri Khan) coming out to receive him the master proceeded to his Labrang. The master and patron sat together at an elaborate luncheon. After the repast he called at Gaden Phodrang, where he was immediately received by the Dalai Lama. They shared their recent experiences in great detail. About the master’s travels to the Kham region, they are recorded in detail in Thutop Gyaltsen‘s travel journal. On New Year’s Eve of the wood horse year (1654) the master performed a superb (all night) torma offering to Shree Devi. At Gaden Phodrang’s assembly hall (the same day), he offered a hundred silver sangs along with other presents to the Dalai Lama—as the maiden offering from his recent travels. Later he set out in the array of welcoming dignitaries from Kyormolung: For Drepung and Kyormolung main assemblies each there was a large dre of jangjha karsé tea brick. Every monastic participating in the Great Monlam Prayer festival, numbering close to ten thousand, was offered a sho silver coin. Proceeding to Tsang on the 11th day of the second month, the master arrived at Tashi Lhunpo to an elaborate reception line of the ordained and laity including the senior masters and Depa Norbu. Right after luncheon he called on the Panchen Rinpoche. He received guidance instruction on refuge practice and mahamudra, the hundred longevity empowerments and so forth. Along with a hundred solitary meditators from Tsang hinterlands, he offered—and the Panchen accepted—a formal longevity rite. To the Panchen he made a great assortment of offerings led by”
“a hundred silver sangs; to all monasteries and retreat units spread across Tsang he bestowed assembly tea and alms offering. On the eve of his departure, the Panchen gave him his own ritual bell, the stone image of Shree Devi, and inner offering receptacle filled with fruits. A practice retreat of white Tara as preventive remedial rite would serve no small purpose, the Panchen recommended; he set a meeting within three years and performed a protection rite for the master. While returning he was elaborately received and hosted by Rong Jhamchen (monastery). After arriving at Kyormolung, on the eighth day he officiated at the timely torma offering of four-faced Shrināth-with- consort. Nectar trickled from the torma. Thereafter he was in the presence of the Dalai Lama, who observed that the master should undertake a practice retreat of white Tara. In accordance with the advice of ‘the Father and Son’, starting that evening he went into the retreat month after month. As the Victor was setting out for Tsang, he called on him at Gaden Phodrang (the ‘lower residence’) and offerings at his feet, and joined his entourage up to Ramagang to see him off. He resumed the retreat. At that time, in the company of the Dalai Lama, Gushri Khan intimated to the Dalai Lama that he would like to invite the master to visit Oirat. On the eighth day of the sixth month, descending into his medium, the dharmapala (Nechung) said he would like to establish a spiritual relationship. In response the master gave the dharma protector a detailed guru yoga practice; the latter offered that on his behalf he will fulfill the four activities.”
Thereafter the master had some slightly prescient and ominous dreams; he therefore instituted routine mantra recitation and propitiations in front of Bhairava, and made tea and alms offerings to all the large and small monasteries in central Tibet beginning with Sera, Drepung and Gaden. At that time he also gave (oral transmission on) all his works upto (the writings of) Drubchen Losang Tengyal besides numerous permissory initiations. At the onset of the Dalai Lama’s return, he rode out to join his welcoming assembly. He invited the Dalai Lama together with Depa (Sonam Rabten) to his residence for a sumptuous reception and extensive offerings. On this occasion, the Ochirthu (?) chief formally petitioned the government that the master may visit Oirat. The next day the chief, laying numerous offerings before him including a thousand silver sangs, explained to the master why he should visit Oirat. He did not consent however. Thereafter, when his chief attendant and both the benefactors requested that he ought to visit Oirat, he declined three times, and thereafter asked if he could engage in spiritual his devotions around Wölkha till the obstacles subsided. (Unclear.) On the 29th, the first month of Nyojhed (wood sheep year, 1655), he set out for Wölkha. Along the way he visited Lamo. The dharmapala (Tsangpa) also descended into medium and came to meet him. Yeshe Wangdu and others sought comprehensive advice etc. concerning the past and future. With nyendhar ceremonial scarf the master placed Tsangpa under command, received assurance, and presented him with material gifts. He gratified all who came to meet him on the way with extensive gift of Dharma. The travelers arrived at Zingchi Rinchengang etc.”
“The master performed many ordinations and gave different teachings. At that time, to an audience of close to a thousand, composed exclusively of monks, he bestowed a comprehensive expositional empowerment on immutable Guhyasāmāja. To many aspirants including Kachen Namkha Gyal, and the mahasiddha Losang Namgyal from Ngari he delivered an oral transmission of the great Stages of the Path to Enlightenment. When visiting Chusang he gave the Manjushrināmasangeet to the Sangha; to the general public he bestowed the permissory initiation of Yeshe Khyungthra. (At Wölkha) he resumed the retreat. He presided at the monastic assembly on the ’25th-day Offering’—the memorial anniversary of Tsongkhapa; he also promulgated the new charter. Presenting the sixteen-volume Prajnaparamita sutras to the monastic community—earlier received as offering from the Gephel preceptor Konchog Gyaltsan—there and then the assembly burst into enthusiastic reading of the volumes. At that time tulku Losang Tenzin and private secretary Ngawang Chozang together carefully assembled the master’s own writings into proper order and compiled them into book format. At that time the chiso of Kyomolung appeared along with royal emissaries of khyizug gyalpo bearing invitation (to ……); he gave his consent to come the next year. At Gyasog, Lhading and Ghangnang (monasteries) he instituted the rainy season retreat. At these three and Lhathogtoed, in addition to a length of woolen cloth and brick of compressed tea, three daily tea-offerings were established for one full year in his name. There were tea and alms offerings to all the monasteries. To the mother and son monasteries of Rinchengang, he established year-round tea and porridge offerings. He started an annual remedial rite at Laye for the general populace. The monastic communities received offerings of gold, silver, grain,”
“salt and (brick) tea etc. on more than ten occasions. Regarding these endeavors, we heard this remark from the master: “Manager has undertaken all these as remedial rites for me. For my part, however, I dedicate all of them towards the state of complete Buddhahood for the sake of sentient beings who are limitless as the Space”. These words reveal (the depth of his practice at) exchanging oneself for others. In the (fire) monkey year (1656), the (New Year) rites such as the tsetor of Srisum Dagmo etc. were performed on an elaborate scale; the benefactors both lay and ordained were generously treated to spiritual and temporal munificence; he arrived at Zimkhang Ghong in good health. A directive arrived from the government that the master should visit to Oirat in the seventh month of the monkey year. (Regarding the events that subsequently take place prior to that,) many also wondered that the beings of that land have exhausted their merit; that, as great beings can choose when they want to live or die, he did not want to go; that he had perhaps chosen to change realms. Whatever it may be, from the 25th of the fourth month that year he developed an inflammation. Lingtoed Zhabdrung and Jhang-ngoe treated the master, and he recovered completely. However, in mid-morning of the 13th he passed away into Dharmakaya. I do not know how the funeral rites were performed. There are many accounts about the master such as these among others: An image of Khedrub Norzang Gyatso (1423-1513) manifested relics for him; when undertaking longevity retreat at Ghekhasa, relics appeared from an image of Buddha Amitāyus; it is related that when he was viewing the upper golden chamber of Kyormolung, relics appeared from some of the images, and the four-faced Shri Nāth fulfilled the master’s wishes. Concerning others, such as detailed accounts about the master having vision encounters with numerous Buddhas, meditational deities both peaceful and stern, and so forth, these should be learnt from the master own account of his spiritual attainments.”
“The noble master who showed greatness in this manner has also left written works for posterity. These are his works on which I have received oral transmission: Nectar Rains of Blessing: Guru Yoga Manual Focusing on Je Tsongkhapa (Vol. Tsa); The Golden Casket, a personal account of the reincarnate master’s spiritual realizations (Tsa); Developing Appreciation for (different) Teachings (Tsa); Essence Nectar of the Profound Path (Tsa); Blessing Showers, a paean to Je Tsongkhapa, and Rays of the Sun of Faith, and a praise to the great master Buton (Tsa); the reincarnation-lineage prayer of the master himself, which was written at the behest of dakinis (Dho); another reincarnation-lineage prayer (Dho); Realization Account of the Youth Mig-ghi-gaton (vol. name unclear); Practice manual of Manjushri with the means of peas (Dho), and a record of various extraordinary dream experiences. Of these, the lineage for the works with the mark Tsa is as follows: Tulku Drakpa Gyeltsen, Lama Drungpa Rinpoche Tsondu Gyaltsan, and transmitted to me by him. The lineage for the works marked with Dho is: Tulku Drakpa Gyeltsen, Lama Drungpa Tsondu Gyaltsan, Lopon Rinpoche Losang Dhondrub, and by him to me. As for the transmission lineage for the miraculous dream portents:
Tulku Drakpa Gyeltsen, Lopon Rinpoche Losang Dhondrub, and granted to me by him.
Though you have attained the three phunsum forms,
For the parasol of the second Buddha’s legacy,
You intentionally came as its supreme upholder.
I pray at
“your feet, noble spiritual master.
The reincarnation lineage of the master Jetsun Losang Tenpai Gyaltsan—deserving of the highest praise and veneration—is beyond imagining. I shall however mention it here in accordance with (his) reincarnations invocation written by the omniscient Panchen Rinpoche:
The principal expounder of the ultimate,
And the chief noble heir of Nagarjuna and son
Who were known as the second Buddha of this eon.
To this chief among disciples I pray.
The object of this salutation is the pundit Nāth Kumār. Born not far from Nalanda monastic university, he soon became proficient in the three baskets and the five sciences. Cakarvati, a heretical scholar with staff and gourd-bottle and matted hair and loaded with books, and in the philosophical school of heretic Ashawaghōsh, appeared at Nalanda publicly offering disputation. With the strength of his convictions in the Buddha’s teaching and his long familiarity with the sciences, Kumār accepted the challenge. He quickly incinerated Cakarvati’s dense forest of views and words.”
 A variant reading: “The parents invited the Panchen Rinpoche”. The original Tibetan: “….Panchen Thamchad Khyen Lhasar Phebpa yab yum ghyis chen dhrang…”
 Traditionally when a child is named, the naming person bestows a name in which the surname is his own name. In this case, the Panchen Rinpoche (Lozang Choegyan—-‘Good Mind and Victory Banner of the Dharma’), who was a reputed scholar, gave a name that is but his own full name (Lo-zang Choekyi Gyaltsan) poetically rearranged (‘Victory Banner of the Good Dharma’). Later he would compose a longevity prayer for him incorporating the names of the latter’s predecessors. See Panchen Lozang Choegyan, Collected Works, Vol. Ca (5), p. 35; Mongolian Lama Guru Deva, 1973
 One of the six monastic seats of central Tibet in medieval times, the others being
 Referred to as Choeje (religious teacher) Konchog Choephel and Nenying Zhabdrung Konchog Choephel.
 There are two Tibetan works of the same title: The Great Vinaya Compendium of Events by Je Gedun Drub (1391-1474) and (2) another, referred to by the same Tibetan title, by Dulzin Drakpa Gyeltsen (1374- ), both contemporary disciples of Je Tsongkhapa (1357-1420). Based on the four books of the Vinaya Pitaka (Vols. 1-12 in the Kagyur), they recount the incidents on account of which the Buddha laid down the different parameters of ethical conduct for those who take the going forth from a life of the home and family.
 Tse: short for tse-cig, first day; Tor: torma offering. Traditionally, the all-night propitiation commencing on the eve of the new year and culminating in torma offering to Shree Devi at early morning the following day.
 See Shugden Bheubum (Collected works on dharmapala Shugden), Vol. 1, folios 70-72 ; p. 134-39
 The three bodies or forms of a Buddha. Traditionally rendered as auspiciousness, Phunsum (as in ‘Tashi deleg phunsum tsog‘) denotes the combination of a positive cause, its salubrious result and enjoyment of that result.
 Panchen Lozang Chogyan, Collected Works, Vol. Ca (5), Mongolian Lama Guru Deva, New Delhi (1973), folios 34-35; p. 83-85 and Tashi Lhunpo woodblock print, Vol. Ca (5) Evam, folios 34-35; p. 83-85
 This version slightly varies from the one written by Panchen Lozang Chogyan.
Reincarnation Lineage Prayer of the Incarnate Master Dragpa Gyaltsan
This prayer also, to the incarnate master Dragpa Gyaltsan through his reincarnations, has been spoken for the benefit of all migratory beings by the Vajra Shugden who protects the holy Dharma, at the sacred abode Choling in response to requests from many devout monks and nuns and householders. Gedun Choejor was the scribe. May this serve as cause for all migratory beings swiftly attaining in one lifespan the state of Vajradhara.
May there be auspiciousness!
Lord Manjushri, the sole father of all kindhearted Victors,
Lord Tsongkhapa, whose renown fills this world,
Lord Yamantaka who has arisen to subdue the intractable:
Bless us supplicants with common and uncommon attainments!
Lord Sambhota, the best of scholars,
Loden Sherab, the savant in all classics,
Lords Naropa and Khyungpo Naljor:
Bless us supplicants with common and uncommon attainments!
Ralo Dorjedrag and master Khutoen,
Masters Sakya Shri and Choeku Woezer,
And to the Omniscient Lord Buton:
Bless us supplicants with common and uncommon attainments!
The all-pervading Tsarchen, and Sonam Dragpa;
Sonam Yeshe, prominent among saviors of beings;
Sonam Geleg, in whom merit and virtues shone like the sun:
Bless us supplicants with common and uncommon attainments!
Dragpa Gyaltsan, the master leading nyig-dhue beings to liberation,
Whose very name, just hearing, frees from the lower migrations,
Who leads to liberation any who supplicates single-mindedly:
To this protector of teachings and beings of three worlds we pray.
Ngawang Jinpa the emanation in saffron robes, and
Ngawang Tenzin, upholder of the victory banner of the teaching,
And Jetsun Losang Geleg, the great master:
Bless us supplicants with common and uncommon attainments!
Losang Tenzin, the victory banner of Dharma who comes
As kings, ministers and monks for beings and dharma’s sake,
In successions endless as ripple in water:
To such past and future emanations we pray.
By the truth power of the Three Jewels,
By the enlightened actions of oceanic dharmapalas
Such as the Four-faced Lord and the Dorje Shugden,
May all beings live well and in happiness.
When in future you enact the enlightened deeds,
As attaining Enlightenment as Buddha Rabsal among others,
May we and all other beings connected with us,
Be the first to taste the nectar of your vast and profound words.
May we, and all sentient beings, in all lifetimes,
Come into contact with the Second Buddha’s teachings,
May we all take on the going forth, and take
All sentient beings across the ocean of samsara.
 ‘Degenerate times’ that is characterized by “five dregs in terms of lifespan, times, delusions, views and sentient beings.” Source: Commentary on the Abhidharmakosh by Chim Namkha Drag, also known as ‘Chim Jampalyang’ (1210-1285); folio 181 (p. 371) ); Woodblock edition, 1893; No. of folios 430 (pp. 869)
Reincarnation Lineage Prayer of Tulku Dragpa Gyaltsan
This praise to the reincarnation lineage of the supreme incarnation Dragpa Gyaltsan has been composed by the monk Losang Choekyi Gyaltsan (The 4th Panchen Lama) at the prayer hall of Tashi Lhunpo on account of fervent requests from Legpa Gyaltsan and many other attendants of the master.
May there be auspiciousness!
The one whose renown permeates the world;
The great being holding aloft the banner,
Of the Second Buddha, happiness and wellbeing’s source:
At that great master’s feet we pray.
At the feet of the World Teacher with the ten powers,
You invoked the power of truth with pure superior intent,
Causing flowers to fall like rains.
We pray at the feet of that great master.
The Guide of all migratory beings both man and god;
The treasury of all knowledge and attainments in dharma;
The great hero who strove for the supreme liberation:
We pray at the feet of Choekyi Jhangchub.
The one whose greatness, on account of pure prayer,
Was like that of a second Buddha;
And was supreme Guide to fortunate ones of India and Tibet:
We pray at the feet of that great being.
In the sky of the great bliss of Dharmakaya,
The radiant orb of the three bodies of the Buddha is full circle,
Radiating a million rays of enlightened activities: We pray at the feet
Of that opener of a million lotuses of benefit and wellbeing.
We pray at the feet of Master Buton, the unrivalled
Amongst all those who are scholars and realized ones,
In upholding and spreading the Buddha’s teaching,
By example in teaching and practice.
With an intellect superbly trained from the past,
Your mind joyously bloomed in all profound paths.
With single-minded effort you attained supreme realization.
We pray at the feet of that supreme and realized master.
From the vast lotus gardens of phuntsog* merit,
Myriad lotuses, with hundreds of petals, of learning and practice, bloom.
The fragrant scents of good name and deed dispel the ancient sicknesses
Of migrant beings: At the feet of that master we pray.
By the wish-granting jewel of merit and wisdom,
You became a crown jewel of both man and gods,
Its hundred rays of good deed dispelling the dark ignorance
Of all migrant beings: At your feet we pray.
The vast celestial mansion of virtuous accumulation of merits,
Overflows with jewels of the good path of the three trainings.
We pray at the feet, of its dweller─a guide of all beings─
Attired in the magnificence of enlightened deeds.
In holding aloft the victory banner
Of the sutra and tantra teachings of the Second Buddha:
In this you are unrivalled in all three worlds.
We pray at the feet of this noble tutor.
The source of renown and wellbeing and happiness,
Is the Buddha’s teachings. May the chief of all who uphold this banner
Live for long for the sake of innumerable beings to be tamed!
May his phuntsog* enlightened deeds spread to the ten directions!
By the merit of praising in this manner, may we never be
Separated from the protection of noble spiritual mentors!
Progressing swiftly in the supreme vehicle’s path,
May we swiftly attain the state of the three kayas!
From Panchen Losang Chogyan, Collected Works, Vol Ca (5), folio 34a-35a (p. 83-85), Tashi Lhunpo woodblock print, Tibet.
*phuntsog: a compound word in Tibetan (of phun sum tsog) meaning the ideal combination of the three i.e. a good cause, its result and enjoyment of that result.
Tulku Drakpa Gyeltsen’s reincarnation lineage is extensive including great masters of Tibet and India, reproduced from the original wall painting in Trode Khangsar chapel built by the 5th Dalai Lama, Lhasa-Tibet. This illustration clearly depicts the glorious previous incarnations of Tulku Drakpa Gyeltsen who became the world peace protector Dorje Shugden. Click on the images to enlarge them to their original sizes.
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