༄༅།

།ཀུན་མཁེན་གིང་བ་མ་ས་ཕེང་་ིའི་རམ་ཐ

་མདོ་་ཞུ། 

A Concise Biography Tracing the Liberating Activities of the

and Present Incarnations of the Omniscient Ling Lama(Lingtrul Rinpoche)

༈ ོ་ལ་་ད་ཆོ་སའི་མའ་དིང་།

་ན་ལོང་སའི་ན་་ཚམ་་།

ང་འུལ་ོ་ེའི་ོལ་་མ་མཐའ་ཡ།

ི་འི་ི་དཔལ་འོ་འི་མོན་པོ་འུད།

།

Within the sky-womb of unelaborated, originally pure Dharmakaya,The spontaneously present Sambhogakaya – mandala of five certainties –appears vividly.In accordance with the needs of beings to be tamed, the playful vajra dancemanifests in boundless, inconceivable ways.O Protector of Beings, crowning glory of all the hundred Buddha families and deities, to you I bow!

Having begun with a traditional expression of homage, I shall herein relatethe biography of the Omniscient Ling Lama – Rigzin Ch

kyi Dorje –incomparable in the three worlds and unanimously revered as the wisdommind emanation of both the Lord of Dharma (Longchenpa) and the GreatPandita (Vimalamitra) by masters such as Drubje Kunzang Zhenphen, AdzomDrukter, Pema Duddul Wangchuk Lingpa and Rigzin Deshek Lingpa.In the Fire Ox Year (1877-1878) of the fifteenth Tibetan Rabjung, on the tenthlunar day (Guru Rinpoche Day) during the waxing moon of the Wo-month,the Lord Ling Lama took birth in the patriarchal line of the Ling family. Assoon as he emerged from the womb he immediately opened his eyes, gazedstraight ahead and sang the unborn syllable Ah to a melody.

From a young age he had many visions of deities and Dharma protectors andwould receive prophecies from them. He was always held under theirprotection. He possessed innate kindness, compassion, faith, renunciationfor samsara and so forth. He was able to read without having studied. Atthe age of six, he beheld a vision of the Supreme Teacher, the Lord of theShakyas, Buddha Shakyamuni. The Buddha placed his hand on the Tulku’scrown, promising to act as his spiritual teacher and then passed down as hisinheritance the entire ocean of Sutras and Tantras. From then on, day andnight, all appearances that arose to the Tulku’s awareness were seen as onewith the infinite expanse of luminosity – the mandala of Dharmakaya – sothat he received tantric empowerments, transmissions and direct oralinstructions from many Buddhas and Bodhisattvas. Even though he was stillextremely young in terms of biological age, his awakened mind-stream hadalready become a treasury of Dharma.Beginning at the age of twelve, from Kathok Situ Jungnay, Lingter PemaDechen Rolpa Tzal, Lingtrul Pema Lungtok Gyatso and others, the Tulkureceived all the empowerments, oral transmissions, naked instructions,practice instructions and ritual training for the cycles of the collectedteachings of Rigzin Duddul Dorje, Terchen Longsal Nyingpo and the PalGyalwai Kathok lineage. In addition, he received the complete instructionsfor all the main teachings of Secret Mantra, including the entirety of theseventeen Maha Tantras of Yangzab Nyingpo (The Essence of the ExtremelyProfound), the Seven Treasures of Longchenpa, the Ngalso Korsum (ThreeCycles of Resting) and the Nyingthig Yabzhi. He was exceptional in how hepleased the minds of all of his precious Gurus. The Tulku was recognized asa predestined holder of the ocean of sutras, tantras and oral instructions. Inparticular, he was formally instated as a dharma custodian of the teachingsof the secret Longchen Nyingthig lineage.At the age of twenty-one, the Tulku took monk's ordination and received theentirety of the Upasaka vows from Situ Ch

kyi Jungnay, becoming thecrowning ornament of many sanghas. Truly already a Buddha, awakened asthe essence of the primordial Buddha Kuntuzangpo, he nonetheless thoughtof beings to be tamed and manifested the display of engaging in thenumerous stages of the purification and accumulation practices (Ngondro).Staying in a number of different solitary retreat places, he struck the vitalpoints of the Development and Completion stage practices. He brought toculmination the approach and accomplishment retreats on the Three Rootsand the associated protector accomplishment practices – all unique to theNyingma tradition. He gained the signs of having attained siddhis andengaged in boundless enlightened activities – both visibly apparent andinvisible – such as employing the protectors as his attendants and so forth.In particular, he stayed many years in the Kharri retreat cave. There hebecame conversant with the vital points of Dzogpa Chenpo, increasing his

familiarity with the essential points. He attained mastery of the two visionsof Thogal: “directly perceiving the true nature – Dharmata” and “thecontinual increase of meditative experiences and visions.”When staying in the mountain retreat hermitage of Sanag Rigen, he achievedthe final two visions of Thogal: “awareness reaching culmination” and “theexhaustion of subject-object phenomena into Dharmata – the true natureitself” and manifested the attainment of Buddhahood in the translucentrainbow body. Afterward he founded his great seat – this monastery of Traling – where he spread the Buddha’s teachings on a vast scale through thethree modes of study, practice and activity. Moreover, he turned the wheelof profound and vast Dharma for countless disciples of various backgroundsand traditions. In particular, waving aloft the victory banner of the teachingsof the secret Longchen Nyingthig tradition, he took such close andextraordinary disciples as the Intrinsic Awareness Holder Gyatok Lama Gelo,the Mani Lama Pema Siddhi, the Amdo Geshe Jampal Rolpai Lodro, the Great Treasure Revealer of Khamtsang Terchen Garwang Drodul Lingpa, the SeniorKhenpo Pema Lodro, Chogzig Tenpai Nyima and the Senior Khenpo Depa Ten.Nyingma and Sarma students alike revered him and his renown spread farand wide in all directions. Many monasteries and Dharma communitiesvenerated him. The Omniscient Ling Lama lived to the age of seventy-eight. On the tenthday of the winter month Gundawara in the Male Wood Horse Year (1954-1955), without even the slightest sign of illness or pain, he sat up, looked outwith the gaze of Dharmakaya, placed his hands on his knees in the mudra of “resting mind at ease in its true nature” and gazing penetratingly straightahead, merged in non-dual absorption with the luminosity – the basic spaceof Dharmakaya.An elaborate cremation ceremony was conducted by Traling monastery and joined by the general community of students. The Lord Lama’s relics andremains were offered in a ritual fire and all prayed intensely and diligently forhis swift return. Tongza Khenpo Tashi Gyatso, Lama Ewam, and LamaNgawang Rabgye took their seats as surrogate throne-holders, overseeingthe Lamas, monks, disciples and rest of the sangha. They asked KathokShaktrul Pema Trinley Gyatso if Ling Lama's reincarnation had taken birthyet, and if so, earnestly requested that he find the reincarnation and confirmhim. Due to the profound interconnection between Shaktrul Rinpoche andhis mother monastery, he took personal responsibility for finding Ling Lama’s Tulku and revealed a prophesy

that indicated the Tulku’s birthplace:1

Tulku Karzang has overheard many times from Lamas who were there such as Khenpo Panchen Dawathat Shaktrul Rinpoche received this prophecy poem directly from Ekajati.