1 Billion White Tara Mantra Project
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For the Long Life of Garchen Rinpoche
Calendar February 2020

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His Holiness the Drikung Kyabgön Chetsang



His Holiness the Drikung Kyabgön Chetsang Rinpoche, the 37th throne holder of the Drikung Kagyu Lineage and Kyabgön 7th reincarnation of the Chetsang Rinpoche is a manifestation of Chenrezig (Avalokiteshvara).

The Drikung Kyabgön Chetsang Rinpoche, Konchog Tenzin Kunsang Thrinle Lhundrup, was born on the 4th day of the 6th Tibetan month of the Fire-Dog Year 1946 into the aristocratic family of Tsarong in Lhasa. This auspicious day marks the anniversary of the Buddha’s first turning of the Wheel of Dharma. Many prodigious signs and visions accompanied his birth. His grandfather, Dasang Damdul Tsarong (1888-1959), has been the favorite of the 13th Dalai Lama (1876-1933), Commander General of the Tibetan army and one of the most influential political figures in the early 20th century in Tibet. Chetsang’s father, Dundul Namgyal Tsarong (b. 1920), held a high office in the Tibetan Government and he was still active in important positions for the Exile Government in Dharamsala after the escape of the Dalai Lama and the cabinet ministers. His mother, Yangchen Dolkar, is from the noble house of Ragashar, which descended from the ancient royal dynasty.

Few years after the passing of the previous Drikung Kyabgön, Shiwe Lodro (1886-1943), two parties began to look for his reincarnation throughout Tibet. Based on a vision of the Drikung regent Tritsab Gyabra Rinpoche (1924-1979) at the oracular lake Lhamo Latso and on many additional divinatory signs, the son of the Tsarong family was recognized as the reincarnation of the Drikung Kyabgön in 1950. The boy subsequently passed numerous tests, such as identifying religious items and ritual objects of his former incarnation. His incarnation was further confirmed by divinations performed by Taktra Rinpoche (the Regent of Tibet), H.H. the 16th Karmapa Rangjung Rigpe Dorje, and H.H. Taklung Matrul.

In the fall of 1950 the formal enthronement as Drikung Kyabgön Chetsang took place at Drikung Thil, the main monastery of the Drikung Kagyu order. Immediately thereafter the first Chinese invasion of Tibet took place. Rinpoche was allowed to travel to Kalimpong in Northern India with his family, in order to stay in a safe place. His older brother and his two sisters were attending boarding schools in Darjeeling. After some months, Rinpoche was met by a delegation from the Drikung monastery and brought back to Tibet.

According to ancient tradition, Chetsang Rinpoche resided in turns in one of the four main monasteries: In the spring in Drikung Tse, during the summer in Yangrigar, in autumn in Drikung Thil, and during the winter in Drikung Dzong, which also served as the administrative center of Drikung. His spiritual instructors (yongzin), Tritsab Gyabra Rinpoche and Ayang Thubten Rinpoche (1899-1966), were responsible for his education. His curriculum included reading, writing, memorizing, astrology, and grammar. From his yongzin and from Bhalok Thupten Chodrak Rinpoche; Lho Bongtrul Rinpoche and Nyidzong Tripa; he received the basic empowerments, transmissions, and teachings of the Kagyu tradition and the Drikung Kagyu tradition in particular.

At the age of eleven, the Drikung Kyabgön Chetsang gave his first public teaching and transmission, a long-life empowerment, during the 1956 Monkey Year ceremonies of the Great Drikung Phowa. Subsequently he began his philosophical studies at the Nyima Changra monastic college of Drikung. Although he was four years younger he studied together with the second Drikung lineage holder, Chungtsang Rinpoche. His instructor was Bopa Tulku Dongag Tenpa (1907-1959), introducing him to the philosophy of Madhyamaka. He first studied basic texts, like The 37 Practices of a Bodhisattva by Ngulchu Thogme Zangpo and Introduction to the Bodhisattva's Way of Life (Bodhicharyāvatāra) by Shāntideva.

Soon thereafter Tibet underwent a great upheaval. In the wake of the Tibetan uprising of 1959, as many Tibetans fled the country, among them the Dalai Lama, the cabinet ministers and a host of spiritual dignitaries, several attempts were launched to bring Chetsang Rinpoche and Chungtsang Rinpoche out of Tibet into safety. These attempts failed because of the inexorable resistance of the monastery manager. Rinpoche’s family had already fled to India in 1956.

The monks in the Drikung monastery were put under house arrest, and Chetsang Rinpoche had to endure with them for months Communist in doctrinations. After some month Tritsab Gyabra, who had left the monastery some years before, took Rinpoche to live with him in Lhasa under rather dismal conditions. In 1960, the Drikung Kyabgön Chetsang was admitted into an elementary school in Lhasa. In very short time he mastered the subject matters of several classes, being able to finish the six years of education in only three years. Thereafter he was admitted to the Jerag Lingka middle school. The subjects there included Chinese, natural sciences, history, and biology. Chetsang Rinpoche excelled in his studies, especially in Chinese. He also became a keen athlete and a passionate and brilliant soccer player.

When the Red Guards infiltrated the schools at the onset of the Cultural Revolution in 1966, Chetsang Rinpoche found himself caught up in the midst of the factional fighting of two opposing groups of Red Guards. Classes and business came to a halt. Many aristocrats and Rinpoches had to undergo brutal “people’s tribunals” known as struggle sessions. Chetsang Rinpoche could no longer stay with Tritsab Gyabra, who had fallen from grace. He lived at the school, where he cooked for the few remaining schoolmates and studied the books he found in the school’s library. Lhasa sank into chaos. In this atmosphere of anarchy, Rinpoche was saved several times by a fraction from certain death.

In 1969, he was assigned to a commune in the countryside, where he had to carry out the hardest physical labor. A partly decayed verminous shack on top of a sheep pen was his shelter. He did not own more than a pot and a cup and some slats to sleep on. An uncle, who came to visit him one day, struggled against his tears, stunned that his nephew was living in such squalor. But Chetsang Rinpoche always reacted with great equanimity to all the many upheavals in his live. When the uncle became aware of the serene calmness pervading every aspect of Chetsang’s being, he compared him with Milarepa, who lived in comfortless caves and outwardly austere, but inwardly excessively rich spiritual life.

In the spring and in summer, Chetsang Rinpoche drudged on the fields of the work unit. In autumn, he had to climb high mountains to cut firewood for the commune and carry home heavy loads. In the winter, he had to shovel out the sewage from the cesspits in Lhasa and carry it to the farm. Despite the strenuous labor, Chetsang Rinpoche helped others, whenever he could. Nobody knew that he was the Drikung Kyabgön, but his extraordinary deeds amazed many.

Due to his class, background as aristocrat and high incarnate lama there was no prospect for Chetsang Rinpoche in Communist occupied Tibet. After meticulous planning, he finally found a means of escape in 1975. This was at a time when China had established a tight system of spies and informers all over Tibet and the military had a close grip of control, so that only few succeeded to take flight. He set out alone and without help to cross the border of Tibet into Nepal across high passes and glaciers. The Drikung Kyabgön accomplished what was thought to be impossible. Unscathed he reached Nepal and eventually the residence of the Dalai Lama at Dharamsala.

Rinpoche conceded to the appeals of the Drikung lamas in exile and so he was again symbolically enthroned as the Drikung Kyabgön Chetsang during a ceremony with the Dalai Lama. By this act, he expressed the promise to take responsibility for the lineage in the future. Initially though, he traveled to the USA, where his parents had in the meantime emigrated to. There he learned English, while earning his living as a part-time at a McDonald's and other restaurants.

During the third year of his stay, he received a very rare ancient Tibetan text uncovered in Nepal dealing with the history of the throne holders of the Drikung Order and written by his former incarnation, the 4th Chetsang Peme Gyaltsen (1770-1826). He started analyzing this work and studying the history of Tibet, of the Drikung Kagyu, and of his former incarnations. Shortly thereafter, he returned to India in 1978 to take on the lead of the Drikung Kagyu Lineage as its throne holder.

For many years in occupied Tibet and in the USA, the Drikung Kyabgön Chetsang had outwardly led the life of a layman. Nonetheless, he had always strictly kept his monk’s vows. Now he resumed his monastic lifestyle once again and took up residence at Phyang Monastery in Ladakh. Instantly he entered a traditional three year retreat at Lamayuru Monastery under the guidance of the stern meditation master Kyunga Sodpa Gyatso (1911-1980).

The Drikung Kyabgön Chetsang studied with numerous highly accomplished lamas and Rinpoches of different traditions and received from them teachings and initiations. He regards Dilgo Khyentse Rinpoche (1910-1991) as one of his most important teachers. He received from him the essential teachings of the Eight Practice Lineages of Tibetan Buddhism (Dam Ngag Dzo), the highest Dzogchen teachings (Nyingtig Yashi), as well as the collected writings of Jamgon Kongtrul (Gyachen Kadzo) and the treasury of the oral Kagyu transmissions (Kagyu Ngag Dzo). In addition he received precious teachings and empowerments from H.H. the Dalai Lama (Chakrasamvara, Kālachakra, and Yamantāka), from H.H. the 16th Karmapa (Six Yogas of Nāropa and Milarepa), from H.H. Taklung Shabdrung Rinpoche (transmission of the Taklung Kagyu teachings) and from H.H. Taklung Tsetrul the Northern Treasures. He studied Buddhist philosophy under Khenpo Noryang in the Drukpa Kagyu monastery Sangnag Choling in Bhutan, who gave him teachings on the Bodhicharyāvatāra by Shāntideva, the Madhyamakāvatāra by Chandrakīrti and on the Uttara Tantra. Khenpo Noryang also transmitted to him teachings of the general Kagyu tradition and the particular teachings of the Drukpa Kagyu on Mahāmudrā. Moreover Chetsang Rinpoche received important Drikung Kagyu empowerments and teachings on Mahāmudrā from H.E. Garchen Rinpoche and Drubwang Konchog Norbu Rinpoche.

In 1985, His Holiness the Drikung Kyabgön Chetsang received full monk's ordination from His Holiness the Dalai Lama, during the Kalachakra initiation in Bodhgaya. He mastered all challenges with remarkable ease. Since 1987, Chetsang Rinpoche began to give teachings in many countries throughout the world. At the same time, he started to rebuild the weakened Drikung Lineage with great energy. In Dehra Dun, India, he established a monastery and an educational center, the Drikung Kagyu Institute that attracting many monks from Tibet and Buddhist practitioners from many countries. In the beginning, it consisted of the monastery Jangchubling and the retreat center and nunnery Samtenling. The Drikung Kagyu Institute is an education center, which emphasizes both the traditional monastic education, as well as present-day training to meet the needs of these times. Special consideration is also placed on discipline, meditation practice and the specialties of the Drikung Kagyu teachings. In 2003, Chetsang Rinpoche established near his monastery a magnificent edifice: the Songtsen Library, a center for Tibetan and Himalayan studies. A building epitomizing in content, function and form the essence of his vision as a treasury and think tank for the cultural and spiritual identity of the peoples of the Himalayan region and of the Drikung Lineage in particular. It contains rare texts about all subjects of the Himalayan region, works on Tibetan culture, tradition and geography, and of course the Buddhist texts of all schools. It houses an important collection about the famous Dun Huang manuscripts unearthed along the Silk Road. There, an unimaginable wealth of texts in various languages dating from the 4th to the 11th centuries was discovered. The Tibetan corpus alone includes thousands of manuscripts of all kinds, including the earliest Tibetan medical drawing known at present. Thus these ancient texts provide the researcher with a vast array of source material on the earliest period of Tibet, which Chetsang Rinpoche would like to make accessible in its entirety, as his scope encompasses the preservation of Tibetan culture and religion.

In 2005 close to the Songtsen Library, the Drikung Kyabgön Chetsang built a large college for Higher Buddhist Studies, the Kagyu College. With its inauguration, the new Drikung Mandala in Dehra Dun has been completed.


His Holiness the Drikung Kyabgön Chungtsang



His Holiness the Drikung Kyabgön Chungtsang Rinpoche, the 36th throne holder of the Drikung Kagyu Lineage and the 8th reincarnation of the Chungtsang Rinpoche is a manifestation of Manjushri.


The Drikung Kyabgön Chungtsang Rinpoche, Tenzin Chokyi Nangwa, was born in the Water-Horse-Year 1942 in Lhokha as the youngest of five sons into the prominent aristocratic Lhagyari family. His father was Trichen Kelsang Nyendrak and his mother Rigzin Chodzom. The Lhagyari family is one of the oldest noble houses of Tibet descending from the ancient royal dynasty. The family branch is called Dewa Lhagyari Trichen.


After the untimely passing of the 7th Chungtsang Rinpoche, Tenzin Chökyi Jungne (1909-1940), the youngest son of the Lhagyari family was recognized as the reincarnation of the Chungtsang Rinpoche in 1946 and was enthroned in Drikung Thil Monastery. There were many signs, divinations and consultations of oracles that confirmed his reincarnation. Gyabra Tritsab had a vision at Lake Lhamo Latso which was substantiated by further divinations by H.H. the 16th Karmapa and by H.H. Taklung Matrul. The Tibetan Government authenticated the reincarnation as well, and Chungtsang passed the traditional test of selecting religious items belonging to former reincarnations.


At the age of eight years, he started to learn to read and write, memorize texts, and to perform rites and rituals. His main spiritual instructor (yongzin) was first Gar Khensur Tsangyang Norbu Rinpoche, from 1955 onwards Tritsab Gyabra Rinpoche and Ayang Thubten Rinpoche. He received transmissions, empowerments, and teachings of the Kagyu tradition and the Drikung Kagyu tradition in particular by Tritsab Gyabra, Ayang Thubten, Lho Bongtrul Rinpoche, and other eminent Lamas.


In 1959 after the Tibetan Uprising, Chungtsang Rinpoche had to undergo Communist indoctrinations and severe struggle sessions at Nyima Changra Shedra, where the Chinese Army had established their regional headquarters. He was badly mistreated and in December 1959, he was put in jail. Chungtsang Rinpoche remained imprisoned for 23 years until 1982. Especially during the times of the Cultural Revolution, he had to undergo harsh re-education programs and to perform forced labor. At that time he was transferred to the infamous prison camp at Kongpo Ningtri. There he had to cut down trees in the woods. One day he was hit by a falling tree and badly injured. It was said that he only survived because he was the Kyabgön Rinpoche.


Eventually he was released from prison in the course of the political liberalization of 1983 in China and was given a post in the Regional People’s Congress and subsequently a leading position in the Department of Religious Affairs of the Tibet Autonomous Region.


In 1985 for the first time, Chungtsang Rinpoche was allowed to travel to India to meet his brothers who had left the country. He also came to visit the Drikung monasteries in Ladakh and there he met Chetsang Rinpoche again after 26 years. The second time he was allowed to travel abroad was in 1992. Chungtsang Rinpoche came for the inauguration of Drikung Kagyu Institute’s Jangchubling Monastery to Dehra Dun. As it was a Monkey Year, he gave the traditional Monkey Year Teachings together with Chetsang Rinpoche. For the Drikungpa, the sun and the moon had finally conjoined again. At that time Chungtsang Rinpoche was promoted to deputy secretary general of the Office of Religious Affairs in Lhasa, a post that he still holds today.


H.E. 8th Garchen Triptül Rinpoche



The Kagyu lineage of Tibetan Buddhism has been inherited by highly accomplished lamas. This is particularly true of the Drikung Kagyu lineage, which was founded by Kyobpa Jigten Sumgon, whose main disciple was Nyun Gar Chusum. The details of this lineage and its significance are described in The Drikung's Golden History.



His Eminence Garchen Rinpoche is one of the important masters in the Drikung Kagyu order. His lineage of incarnation can be traced to Gardampa Chödengpa, a disciple of the great Kyobpa Jigten Sumgön.


His Eminence's incarnation as Gardampa Chödengpa was born in 1180 A.D., and he was recognized to have been an incarnation of the Acharya Aryadeva Bodhisattva, a disciple of Nagarjuna. At birth he was able to hold a staff, and he chanted the six syllable mantra. His mother was too frightened to tell others of her son's abilities. Later, he practiced Mantrayana at Tsari, Tibet. While residing at a cave of Gar at Dagpo, all the gods and demons of Tibet gathered round him. At first they drew sharp weapons and wounded him, but later took refuge in him, offering the mantras of their lives.


When Gardampa Chödenpa was young, he heard of the glorious accomplishments of the Mahasiddha Kyobpa Jigten Sungon. So he decided to make his way to Drikung. He then stayed there and received many teachings and practiced under the guidance of his guru, Kyobpa Jigten Sumgon. Very soon he was able to attain complete realization, and he became one of the three important Mahasiddhas - Gar, Nyo, and Chosum of Kyobpa Jigten Sumgön. Gardampa exhibited miraculous powers on many occasions and through his profound teachings initiated numerous sentient beings on the path of Dharma.


Many disciples started gathering around him, but it was too early still, so he scolded them to leave.
He founded the monastery of Lung-shod Dar-Chödeng at Drikung. Eventually, so many monks
gathered around him, he moved away to found the monastery Phur-gon Rinchen-ling.


Succeeding Incarnations


Among the succeeding incarnations of Gardampa Chödenpa, Gar Tenpa Gyaltsen became the regent of Their Holinesses the two Drikung Kyabgons (lineage holders). In that capacity he benefited all beings.


Another incarnation, Gar Choekyi Nyima, chanted the Chakrasamvara mantra more than 13 billion times and became a Mahasiddha. He could perform great miracles, such as curing diseases, preventing wars, eliminating hunger, etc.


From the first Gar Tenzin Phuntsok to the present 8th Gar Konchok Nyeton Tenpei Nyima, all the succeeding lamas have been the supreme personal guru of the Nangchen kings.


The Biography of the Present


His Eminence 8th Gar Konchok Nyetong Tenpei Nyima Choekyi Palsangye was born in 1936 in Nangchen Kham. The King of Nangchen personally took responsibility for searching for the reincarnation of the 7th Gar Tinley Yonkyab. Rinpoche was recognized and enthroned by His Holiness the late Drikung Kyabgon Shiwei Lodoe.


At the age of seven Rinpoche was brought to Lho Miyalgon, where he was offered ceremonial clothes and other items. He pointed to a painting of the Drikung lineage's founder, Jigten Sumgon, and proved his authenticity as the reincarnation by saying, "He is my Guru." This made people around him confident that he was the true reincarnation.


From that time until the age of 22, Rinpoche lived at and administered this monastery. Under the tutelage of Chime Dorjee, Garchen Rinpoche received many teachings. At the age of 13, he received the Drikung Kagyu lineage teachings from Lho Thubten Nyingpo Rinpoche of Lho Lungkar Gön. He received oral transmission, explanation and empowerment for Mahamudra and the Six Yogas of Naropa. He completed Ngondro practice and went into a three year retreat. He later was imprisoned for twenty years during the Chinese Cultural Revolution. During which time, he met Khenpo Munsel, a great disciple of the renowned Nyingmapa Khenpo Ngagchung. From Khenpo Munsel, he received Dzogchen teachings and practiced secretly. Khenpo Munsel was astonished at Rinpoche's great
achievement and commented of him: "He is an emanation of a Bodhisattva."


Since 1979, His Eminence Garchen Rinpoche has been looking after the welfare of his monastery. He has been gracious and kind to poor people. He has given all the offerings he received to the monastery and has decided not to use anything for himself, his relatives, or his mother.


In recent years, Garchen Rinpoche has shouldered responsibility for rebuilding all of the Drikung Kagyu monasteries in Eastern Tibet, while at the same time wholeheartedly giving profound teachings of the lineage to others. In addition, His Holiness Drikung Kyabgon Chetsang Rinpoche received the empowerment and transmission (lung) of Yamantaka (Jampel Shinje) from Garchen Rinpoche, and composed a long life prayer for him. In prayer, H.H. Drikung Kyabgon Chetsang
Rinpoche regards Garchen Rinpoche as a great Drikung Kagyu yogi of the present time.


His Eminence Garchen Rinpoche is very considerate and humble to all people regardless of position, age or gender. His advice for people who drink, smoke, gamble and engage in other wrongdoings has been very effective in correcting their behavior. By nature he is able to work for the benefit of others and has earned great respect from the public. His Eminence has never betrayed the expectations of his disciples or others. He is extraordinary in this age of degeneration.


This brief biography was compiled by His Eminence's disciple Konchok Toga, Abo, Bu Nyima, in consultation with the present Garchen Rinpoche. This is like a drop of water out of his accomplishments, which are as vast as the ocean.

This originally was completed on the 17th of September, 1996.



Most Venerable Migyur Rinpoche: A Biographical Sketch



The great lord of Accomplished Ones, the holy Garchen Tenzin Phuntsog, has three emanations—that of body, speech and mind.


The 7th Gar Migyur Rinpoche is the mind emanation.


Most Venerable Gar Migyur Thubten Tsultrim Gyaltsen Rinpoche was born in 1940 in the village of Sibda, Eastern Tibet, to Garwag Karge and Tashi Tsetso. Many miraculous signs accompanied his birth. His mother, Tashi Tsetso, experienced pleasant dreams and auspicious omens during pregnancy and childbirth rather than any great difficulties or pain.


Migyur Rinpoche’s parents raised him with great care. When he was two years old, his mother brought him to a large gathering at Jagon, Nangchen in which the 16th Karmapa Rigpe Dorje was present. The Karmapa pointed his finger at the child and asked for him to be brought forward. He offered the child a white scarf, placed it around his neck, and with great joy named him "Karma Throgyal". He advised Tashi Tsetso to take good care of her son.


Since he was a small child, Migyur Rinpoche completely refrained from non-virtuous behavior. He was very bright, spoke little and delighted in virtuous deeds. At the age of eight, the Karmapa recognized Migyur Rinpoche as a tulku—an incarnated lama—and enthroned him at Gar Monastery with the name "Gar Migyur Rinpoche".


At Gar Monastery, Gar Migyur Rinpoche learned to read and write from his tutor, Dorje Rinchen, and diligently trained in monastic rituals and other practices. Under the guidance of Gar Siddha Chime Dorje and others, he studied and practiced the Dharma together with Garchen Triptul Rinpoche. He was first ordained as a monk at age thirteen by Doe Sangtrul Rinpoche and given the name Thubten Tsultrim Gyaltsen.


Gar Migyur Rinpoche meticulously observed his monk’s vows with great discipline. Not long afterwards, Tibet was invaded and great turmoil broke out. Migyur Rinpoche, together with Garchen Rinpoche, fought to protect the country, and both were captured and arrested by the Chinese army and sentenced to more than 20 years in prison in Xining. During this time in prison, Migyur Rinpoche shared a special and close friendship with Garchen Rinpoche.


Gar Migyur Rinpoche's practice of patience in prison towards those who caused harm was supreme. The 37 Practices of Bodhisattvas contains a verse on patience that says, "To bodhisattvas who desire the pleasures of virtue, all those who do harm are like a precious treasure. Therefore, cultivating patience devoid of hostility is the bodhisattva’s practice." Gar Migyur Rinpoche accomplished this practice perfectly.


In 1978 Gar Migyur Rinpoche was released from prison and returned to Gar Monastery, which was destroyed. He dedicated himself completely to its reconstruction, as per the intention of Garchen Rinpoche. Migyur Rinpoche advised: "For devoted monks, the karmically destined deity is the most exalted Avalokiteshvara, who appeared in human form as H.E. Garchen Rinpoche. Thus, it is of utmost importance that we act according to his instructions. To fulfill the root guru's intention is very meaningful in this and future lives. Therefore, take this to heart and act accordingly."


Garchen Rinpoche has said that Lama Migyur Rinpoche's intention is significant for accomplishing the benefit of sentient beings. Furthermore, if his working day and night continuously to benefit sentient beings would fulfill Migyur Rinpoche's intention, then he would like to do nothing more than that. Indeed, we all know Garchen Rinpoche engages in these activities ceaselessly. Migyur Rinpoche has been very kind to the Drikung Kagyu lineage, and he also left a significant imprint on the Buddha's teachings, in general.


Gar Migyur Rinpoche received full ordination vows from Siddha Karma Norbu, who was just like Jetsun Milarepa, and urged him as follows: "The survival of the Buddha’s precious teachings depend on preserving the training of ethical conduct. Thus, as your omens to bring vast benefit to the Buddha's teachings are extremely auspicious, you should confer ordination upon monks by all means. The full ordination of monks should become widespread."


Since few Khenpos were able to confer full monastic vows at Gar Monastery, resident monks wishing to receive full ordination had to travel long and arduous journeys. Because of this, Lama Migyur Rinpoche was requested to confer full ordination vows. He continued to confer full ordination vows, without bias, to more than ten thousand monks from Sakya, Gelug, Kagyu, and Nyingma lineages. Since instruction on conferring vows derives from the sacred Vinaya body of teachings, Migyur Rinpoche always precisely practiced the modes of conduct of all permissions and prohibitions exactly according to the rules. He became renowned all over Tibet for his immaculately pure observance of vows.


Gar Migyur Rinpoche received Dzogchen teachings from Khenpo Munsel Rinpoche, who considered him one of his foremost disciples. Likewise, when Khenpo Jigme Phuntsog conferred empowerment to a thousand of the greatest masters, tulkus, monks and nuns, the Drikung Kagyu Lama (Gar Migyur Rinpoche) newly arrived. Upon arrival he was already requested to go around and offer the empowerment blessing to the assembly. All the other masters praised Gar Migyur Rinpoche highly, knowing that he possesses the qualities of the three secrets. This great master, Gar Migyur Rinpoche, still remains alive as the refuge for those without protection, and he radiates the light of enlightened activities a thousand-fold.


According to the request of the dharma brother Ven. Dorzin Dondrup, this was gathered from the brief history of Gar Monastery, Khenpo Konchog Samdrub. May it turn into vast offering clouds to the kind and holy guru.


Ohio on January 1, 2013

[Translated by Ina Bieler]



Most Venerable Chakme Rinpoche



Most Venerable Chakme Rinpoche is the ninth incarnation of Gyalwa Cho Yang, one of the Guru who gave the refuge to the previous H.E Garchen Rinpoche. Without any notice, the present H.E Garchen Rinpoche showed at the 9th Chakme Rinpoche's home and gave him the refuge and empowerments, at the time even before Chakme Rinpoche been recognized.


The first Karma Chakme was a very learned and realized Buddhist master who founded the Nemdho Kagyu Lineage. He was, revered Tibet for his remarkable qualities and accomplishments. Most notably, he composed the Rechu" ("Mountain Retreat Manual"), which is regarded as the definitive text on retreat practice in the Drikung Kagyu, Karma Kagyu and Nyingma orders of Tibetan Buddhism.


The "Mountain Retreat Manual" is comprehensive, encompassing both practical aspects of setting up a retreat, as well as the most profound retreat teachings, including deity practice generation and completion stage practice, Dzogchen Trekchod and Thogal. The significance of "Mountain Retreat Manual" in Tibetan Buddhism parallels the esteem reserved for such venerated texts as "The Jewel Ornament of Liberation" by Gampopa.


Karma Chakme Rinpoche's second incarnation was one of four tulku sons born to Adra Wangchen, who was an incarnation of the terma (hidden treasure) master Ratna Lingpa. From a young age, the second Chakme Rinpoche was noticed for his excellent qualities and was particularly admired by the Tibetan King Nagchen Gyalpo. Although Chakme Rinpoche had a responsibility to stay at the Nhemdo monastery,founded by his predecessor, the king requested Chakme Rinpoche to reside near him, at Lho Meil monastery. Therefore the second Chakme Rinpoche often traveled between the two monasteries. Toward the end of his life, he was asked by Khenpo Karma Sangye from Nhemdo Monastery to rebirth at Nhemdo.


At that point of time, Chakme Rinpoche was very old and unable to speak due to illness, but he agreed and held up two fingers indicating that from that point on there would be two incarnations of Chakme Rinpoche - one in the Karma Kagyu lineage and one in the Drikung Kagyu.


The present Chakme Rinpoche was born in 1975. His grandfather was the Terton (hidden treasure master) Ozer Dorje. When Chakme Rinpoche's mother pregnant, she found a 5 inches tall Victory Banner. One day, his mother was taking a nap on the hill while herding the sheep, the baby Chakme Ripoche was screaming loud in her womb "There is a wolf! There is a wolf!” His mother woke up and saw there was a wolf approaching. While Ripoche's Father was on the pilgrimage, the young Chakme Ripoche could tell where his father was at every day.


When Chakme Rinpoche was a young boy, he received many teachings and empowerments from his father, elder brother Genang Rinpoche and many other teachers. When he was twelve, he was officially recognized by H.H Kyabgon Chetsang Rinpoche as the ninth incarnation of Karma Chakme.  On the day of his recognition, he and his mother with many other villagers were enjoying the sunshine in the pastureland. He told his mother to give him a bath and change of new clothe. He said "There are people coming for me." In the afternoon, LogDrub Rinpoche and other lamas arrived and announced the recognition letter from H.H Chetsang Rinpoche. When the recognition ceremony started, there were thunders in the sky and many white conch shells as the size of barley were found. Rinpoche has received many teachings and empowerments from H.E Garchen Rinpoche, and spent a great deal of time in retreat.


At the age of sixteen, Chakme Rinpoche completed a Manjushri Retreat in which he decided that he must dedicate himself to diligent study. He then studied under many great Khenpos and, at the age of twenty, pursued his Dharma studies at Dzogchen Shri Singha University. Thereafter, Chakme Rinpoche attended a Tibetan University in Beijing where he also learned Chinese language.


Chakme Rinpoche has also studied in India and received special empowerments of the Drikung Kagyu lineage from H.H. Chetsang Rinpoche. In 2004, Chakme Rinpoche gave teachings at the Drikung Kagyu convocation of the Monkey Year in India.

At present, he is the administrator of his monastery in Tibet, and travels between his monastery in Tibet and China, where he teaches regularly.


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