cA Saint in Seattle

THE

LIFE

OF

THE

TIBETAN

MYSTIC

DEZHUNG

RINPOCHE

David P. Jackson

Wisdom

Publications

Boston

Wisdom Publications,

Inc.

199 Elm Street

MA 02144 USA

Somerville

www.wisdornpubs.org

2003 David P. Jackson

All rights reserved.

First Edition

09

o8

07

o6

05
2

No part of chis

means,

04
l

or

recording,
technologies

may

book

or

electronic
by

now

any

be reproduced
mechanical,

informacion

known

or

in

any

including

storage

or

Iacer developed,

form

or

by

retrieval
without

system

Jackson,

Data

David Paul.

A saint in Seattle
Rinpoche

Cataloging-in-Publication

: the

life of the Tibetan mystic Dezhung

I David P. Jackson.

p. ern.
Includes

bibliographical

ISBN 0-86171-396-6

references

and index.

(pbk.: alk. paper)

1. Kunga Tenpay Nyirna, Deshung Rinpoche,

Sa-skya-pa lamas-Biography.

3. Buddhist

or

permission

in writing from the publisher.

Library of Congress

any

photography,

1906-1987.

2.

monks-China-TibetBiography.
BQ7950.K867J33

I. Title.

2004

294.3'923'092-dc22

2004004098

Wisdom

Publications'

meet the guidelines

the Council

books
for

the

are

printed

permanence

on

Heiser

Interior design by Gopa & Ted2, Inc. Typeset

10.5fr3.5

Printed in the United Scates of America.

paper

durability

of Library Resources.

Cover design by SU2anne

Gararnond

acid-free

and

in Adobe

sec

and
by

Contents

Foreword

by

IX

Preface

xi

List

E.

Jigdral

Dagchen

Sakya

of Illustrations

List

XIX

H.

of Maps

XXXI

Part I: Life in the Old World: 1906-I96o

First Years at Tharlarn

1.
3

2.

Early

Studies

under

Garon

N gawang

Lekpa

14

3.

First

Scholastic

at Jyekundo
4.

Initial

5.

Journey

Studies

under

Shenga

Rinpoche

25
Recognition

as

Trulku

34

45

to

Derge

and

First

Studies

of Sanskrit

6.

under

Studies

Jarngyal

Rinpoche

and

Khunu

54

Lama

7.

to

Travd

Horkhok

and

Lithang

Oezhung

72

8.

The Two

9.

Final

Previous

Oezhung

Trulku

Incarnations

84
in

Studies

Oerge

91

10.

Further Studies under Garon at Tharlarn and

as

Enthronement

99

11

to

Visit

Second

Garon's

Dezhung

of Garon

II3

12.

Four Years in Minyak

Successor

and

the

Death

124

13.

Pilgrimage

ofMilarepa
14.

153

Great

to

Sakya

and

the

Holy

139
Offerings

at

Sakya

and

Ngor

Sites

VI

Sojourn

15.

at Sakya

Lhasa

among

and

16.

163

IN

SAINT

SEATTLE

to Serdokchen

Travel

to

Return

Kham,

and

Teaching

the Nomads,

and

181

17.

200

18.

Visit
A

the

from

The

Activities

Dagchen

Sakya

to

Visit

Second

and

Dagmo

Minyak

Kangshar

ofKhenpo

and

the

Death
Rolpay

of Surmang

2!0

218

19.

Flight

20.

Flight

228 21.

Dorje

to

Lhasa

from

to

Kharn

from

Tibet

Central

Bhutan

and

India

The First Year of Exile in India

239

Part II: Life and Travels

in Exile: I960-I987

22.

Months

249

Arrival

23.

and

First

Collaborators

260

of Washington

281

26.

295 27.

America

at

Friends

24.

Misunderstandings

University

Instruction

in

and

the

273
of

Gene

Adapting

Buddhist

to

Students

University

25.

at the
Further

Smith

Long-Term

and Scholars

Stay

in Seattle in the

Late

318

Sixties

29.

28.

307

Beginnings

Final

of

at

Years

Public

the

University

Buddhist

Teaching

Career

in

329

North

30.

339 31.

Teaching

and

350 32.

the

Visit

33.

The

364

34.

Travels

376

35.

398

First

Second

and

Second

Establishment

and

Buddhist

Activities

Further

in

Center

Seattle

in Seattle and Canada

Dharma

to New York

358

387 36.

America

Founding

as

Translation

Year

in

New

on

Teachings
Visit

to

House

Center

the

New

of the Cambridge

Teachings

Collaborator
York

West

York
Center

Coast

CONTENTS

VII

Return to India and the Beginning

3 7.

Tharlam

38.

Temple

The

in

to

Journey

40.
41

42.

Final

to

Visits

The

the

and

East

Journey

Second

Asia

Southeast

Return to North America

39.

of the

Nepal

Visit to Taiwan

and

to

West

Coasts

Nepal

His Final Year

43.

Epilogue

Appendixes
A.

Dezhung

on

Rinpoche
B.

Sectarianism

485

Main

Sources

Biographical

Brief Autobiography
502 D.

Dezhung

E.

Dezhung

Scholars

504

518 F.

Dezhung

Gakhok,

Historical
522

G.

Meditation

Dezhung

Dezhung
Influence

Rinpoche's

without

Attempts
494

of

Rinpoche's

Buddhism

Previous

C.

and
A

Rinpoche

on

Non-Tibetan

Rinpoche's

Ancestry

Place of Birth:

Notes
Rinpoche's

537 H.

Daily

Invitations

Schedule

of

to Teach the

539

Path with Its Fruit

I. The Life of Kalu Rinpoche

J.

The Writings

ofDezhung

Rinpoche

Abbreviations
List of Interviews

Notes
Table ofTibetan Words and Names

Bibliography

Index of Names
541
547

575
576
578
691

721

739

2.

H.H. Sakya Trizin, Dezhung

PhUntsok

Phodrang residence,

Rinpoche, and Dagchen Jigdral Rinpoche. Sakya

Seattle, May 1978.

'Foreword

CORDING

TO TIBETAN

lamas

spiritual life. H. E. Dezhung

and

most

learned

was

reatization

my

is

biography
fortunate

Not

drawn

Rinpoche

important

was one
of

on

our

all he met continues

to

life

that

introduce

is

to

of the greatest

time.

His

unlimited,

to this day.

the

available

to read

and inspiration

first

complete

in English.

It is

that this has been written by Dr. David Jackson.

is

Buddhism,

years,

very

example

masters

Sakya

pleasure

of his

only

Rinpoche'

as an

incompa- rable, his compassion

and his influence

It

it is

TRADITION,

of great

the biographies

he

but

and

on

he

closest

served
his

student

was

one

disciples,

him

own

as

and

scholar
H.

of

lived

near

interpreter.

experience

as

well

of Tibetan

E.

Dezhung

him

for

many

Dr. Jackson

as

has

interviewed

those who knew Rinpoche

As

Sakya

Sakya

order

Dezhung

as a

of

my

spiritual

contact

lineage
with

the life of

as

a great
and

uncle of

as a

H. E. Dezhung

lama,

Sakya

as a

my

.....,
well

Lama

I knew

Monastery

ofSakya

teacher,

wife and great

Head

Buddhism,

as

me

with

Washington,

Phodrang

of Tibetan

Rinpoche

cofounder

well.

Phi.intsok

five

family

in

relative-the

sons.

~ - ~ -~

-~

7 :" '()

H.H. Jigdral Dagchen

Phodrang

E.
the

Seattle,

uncle

In all

my

he epitomized

bodhisattva.

A ' " 'S ' 1

as

We shared

lineage.

Rinpoche,

of the

H.

Sakya, Sakya Phi.intsok

3 Dezhung

Rinpoche

in

private garden. Seattle,

ca,

1g8o.

Preface
that I am

I know
the life of a

so

of our

deserving

veneration.

and incapable

of writing

imitation

and

our

all

And I would

never
were

unworthy

man

have

it not for the

attempted

eager

I wanted to be perfectly

a clear
grasp of it

it,

desire of the friars.

sure

of the truth about

his life

and have

and

so

setting

before

it

down for posterity,

Iwent to his
birthplace

and

visited

the

country

where

he

lived and he died.

There

close friends
carefully,

was

who

able

were

especially

experience
imitate it themselves.

to

speak

still alive

with

and to

some

of his

interview

them

those who had first-hand

of his
1

holiness

and

had

tried

to

T
T

HE MODEST

and painstaking

the preface

to his biography

care

model for
era-though

Bonaventure

into practice.

a censor,

As

cutting

did

from

his

master's

biographies

own

has abuses
For

present

Rinpoche

ones

old-fashioned

about

have

no

less

respect,
subject

in

has always

did not

so

Thus

even

decreeing,

the destruction

even

forty

in this

gratitude,
have

(1906-1987)

some res.pects,
highly

elusive

reflective

and affection

certainly

with his

influenced

what extent I have unconsciously

master

of the Tibetan

my

of Bonaventure:

an

years

of all previous

the job of hagiographer

biography

been

them

the life story whatever

aims

remain

grasp

to

life and set it down for posterity.

saint's

succeeded

mystic

carry

became

and pitfalls.

the

Dezhung

not actually

Bonaventure

death,

any

in

of St. Francis and their replacement

compilation.

in

of Assisi could be

biographer

hagiographer,

fit his ideal of the saint, and

after

avowed by St. Bonaventure

of St. Francis

though

the

the truth
Ihope I

truth about

commodity

and it is

and secular

age.

I have
and

for

my

biased

The

saintly

me.

To

XII

a censor,

become

sanitized

SEATTLE

an

the life story into

forcing

idealized,

or

mold

otherwise

IN

SAINT

the account,

distorting

must try to

the reader

judge.

story is

The following
of

hagiography,

the biography

saint. The facts

Icould ascertain about Dezhung Rinpoche'

life from his

writings, acquain-

tances,

and

worthy

of

tional

or

Rinpod1e

biography

"life

of

in his old

many

by

encounters

direct

with him

were

tradi-

religious

career"

man

my own

(Tib.

liberation")

age was

of the

rnam
of a

esteemed

greatest

living

thar,

"spiritual

lama.

Dezhung

as a

remarkable

masters

Buddhist

of Tibet.

Most
him

and

who

knew

hiJJ:l,

even

as a saintly man,
many who knew

convinced

he

Dezhung
family

of

practitioners

was a

most

him

respected

intimately

were

saint.

Rinpoche
Sakyapa

in

non-B uddhists,

Gapa

was
(and

born

district

of

an

into

Ngorpa)

ordinary

patrons

Kham

in

and

eastern

Tibet.

at

Though

the

time

and central Tibet, the fires

to

burn

brightly

especially

Rinpoche

biography

master
his

is

Ngawang

1980s

grammar

Dezhung

given

of

age
to

him
Later,
the

four

devote

from

great

become

between

or

and

he

paternal

a retreat

was

Sanskrit

to

but

of being
the

uncle,

raised

med-itative
his

him

practice.

main

influenced

and

caught

was

house and influenced

Lekpa,

and

right

in Nepal

anything

who

onward,

learned

impressive

however,

Nyima,

life

this

studies

gave on

he

of his

Ngawang

highly

was,

years

in this

again

and determined

early

memories

whole

Besides

figure

earliest

in

teenage

Thus

two

five

his

Garon

meditation.

life

main

away.

passed

Ngawang

his

both

his

care

the

meditator-monk
from

of his

east,

the

a new Tharlam monastery

before he

One

into

Again

Rinpoche

period

Dezhung Rinpoche'
one-sided.

the greatest

to the teachings

and

shortly

to

Rinpoche's

(r864-1941).

Lekpa

Lekpa.

the

from

down to his building

in the

the

tion continued

province

of Dezhung

himself,

influenced

actions,

in 1906

birth

of the tradi-

Kham

Ngawang

Garon

Dezhung

in

person

in the

teacher,

of his

had been in relative decline in western

tradition

Sakyapa

accomplished

from

powerful

an

guru,

him

to
in

early

time

figures,

each

of whom had high but partly conflicting

As

youth

contradictory

he

was

torn

claims,

between

stress

on

run

but in the long

pattern for his later development

intellectual

hopes

for him.

not

these

entirely

this also set the

in which he laid equal

develop- ment

and

meditative

realization.

Dezhung
of

some

Rinpoche

of the

twentieth-century
teacher,
of gravity

Garon,

grew

greatest

up

Tibet. Such great

in

effect

of the nine-

under

religious

shifted

the

guidance

teachers

masters
the

as

of

his main

spiritual

center

PREFACE

teenth-

and

XIII

twentieth-century

tradition

Sakyapa

eastward to his homdand,

Kham.

The

same

can

shift

also

be observed

many

for

of the most important

Nyingma

and

Kagyiipa

lineages,

coinciding

with

an

openness to

increased

all Buddhist

traditions

in Kham

under

the

influence

masters

as

Jamyang

Thayey

(1813-1899).

of the nonsectarian
(ris

movement

med}

Khyentse

(18zo-i892)
Gaton

among

led

by such

Wangpo

and

counted
his

Kongtriil
both

main

movement

lived

Rinpoche's

greatest

(1893-1959),

Lotto

the first

teachers,

on

also

and
in

teachers,

the rebirth

the main seat, Dzongsar.

major

sympathetic,

uphold-

ers

"inclusivist"

the

and

another

Khyentse

Kongtriil

spirit
of

of

Dezhung

and

Lotro

based at

as student
was one of the

Rinpoche,

Khyentse,

true

this

Dezhung

Chokyi

of the great Khyentse

of both Gaton and Dzongsar

last

Khyentse

practitioners

of this

approach.

Such facts about the general

background

ofDezhung

Rinpoche's
when

accomplished
tradition

realization.'

Here

deeds,

master

rnam

to others,

the

The

which

"inner"

meditative

can

hope

only

hints

few

of an

Tibetan

career

manifests

and

reflection,

with

career

"outer"

the

thar),

and

..

remain

difficulties

spiritual

between

story oflearning,

"outer"

the

Buddhist

(phyi'i

deeds

many

but

detail

Tibetan

itself directly

and

clear,
in

distinguishes

of external

life

are

life

compiling

"secret"

experience,

to record

about

his

Rinpoche'

his

inner

development.
Even

the

telling

of Dezhung

story has been complivirtues:

humility.

energy,

and

cated

Despite

kindness,

one

by

his

he

remarkable

remained

painfullymodest. At times it seemed

he carried

Tibeta.n students
perfect

teacher

if he has

one

Dezhung
teacher

was

bzangl slob

student,

to

this virtue

and

master-he's

Rinpoche
excellent;

often

the

to his disciples

Rinpoche

a true

that

main later

is actually
Buddha.

But

it's that he is too humble."

repeated

student

nganl }. He

but it applies

intelligence,

deeply-almost

One of his

said, "Dezhung

shortcoming,

ma

fault.

external

of his main inner

was

the saying,

referring

hundred

times

'The

(bla

ma

to himself

as a

was poor"

more to me.

especially

regret not recording

me

of his life that he told

now

remember
others

of which

than

fourteen

Rinpoche'
much
be

one

sad

generation,

in their

years

have

learned

if the life

greatest

were not

story

some

of which

outlines,

and

forgotten.

time

many

But

more

since

Dezhung

to set

down

as

about his life. It would

of Dezhung

transmitters
carefully

the events

carefully

passed

and it is high

be reliably

irony

bare

I have completely

death,

as can
of the

only

more

in passing,

of history

recorded

Rinpo.che,

in

his

and transmitted.

XIV

mean to

I don't

now.

until

imply

that

SEATTLE

Dezhung

Rinpoche

has

over-

been completely
looked

IN

SAINT

masters and traditions

Though Sakyapa

have been relatively

neglected

in recent

Dezhung

Rinpoche's

career,
and

writings,

even

and

translation

Three

no means

by

of

long

scholarship

of which

Smith,

has

one

ofTibetan

Dezhung
appeared

Delhi

or

as

sketch,

most

gave

his

book

in

in

His great

works should,

Concerning

lifetime,

let

year or two.

by

American

Tibetan,

own

The

revised

reacknowledged

influential

lit-erature.6

writings

Nepal in the next

the

in 2003.

been recently

during

he

(1995)---a

released

Buddhist

edition of his complete

from India

was

that

published,

Perception

of the

Rinpoche's
from

was

years a

In recent

of teachings

biographical

influence

Gene

scholars

in the West,'

Western

unknown.

series

of Spiritual

edition

personal

E.

with

Levels

second

on

influences

New York in the late 1970s

together

of Buddhism

his Tibetan

are

writings

histories

us

hope,

several
and

an

appear

when

Still,

was

biography

try

this

compile

the

or

English,

main

events

of recording

the

no

so

situation

satisfactory

I decided

in

to

Dezhung

how much he had stressed

the

many

stories

life

among

own

of his

teachers.

No

colleagues,

and friends would like to know his life story in

more

doubt

was

there

life, remembering

importance

in 1992

study

par-ticular,

In

in either Tibetan

to

Rinpoche's
the

I began

different.

detail, and this biogra-phy is primarily

But his story

them.

as

recording
religious

it

does

culture

many

is in

the biography

today

in

encouraged

his

whatever

use

the

as

idea.
with

supplementing

brother

Rhoton,

to

Tibetan

of

or

changed

his

life

lost

to present

I decided

Rinpoche

record

for

interest,

form.

had

begun

story.

Some

him to set down the main facts of his life, but

I started

gradually

reason

of Dezhung

1960s

the

opposed

work,

intended

of wider

facets

radically

students,

here in this expanded and annotated

students

Several

already

places

important

are

that

in his land of birth. For that

he

his

as

Nyima

of other

other written

beginning

present

the

and

memories,

those with the reminiscences

Kunzang

interviews

much

When

my own notes

surviving

sources

possible

recorded

witnesses,

I could locate.

Dezhung

by

of

Jared
and

I tried to

Rinpoche's

own

writings

and other trustworthy

could not system-atically

1970s

(for

Luckily,

reasons

use

written

explained

I could

locate

autobio-graphical

writings

and these served

as

below

in

scraps

few

among

crucial

sources,

though I

his diaries from the 1960s and

records

his

appendix
of

B).

unfinished

surviving

papers,

of his early life

up to

the late 1940s.

fu

with

of uncertainties
I

have

narrative
brackets.
similarly

histories

of any

remained

in the reconstruction

marked

with

the

question

Uncertain
marked.

most

dates

length,

nagging

marks
and

in

spellings

number
of events.

doubts

in

parentheses
of

names

the

or
are

PREFACE

Note

on

XV

Names

In writing Tibetan

the correct

histories,

literary

Tibetan

spellings of personal

and place

names

are

(giving them in exact romanization)

essential. A major

part

has

my own

of

been

establish

to

might help the

tual

struggle

when

working

through

the

oral accounts

various

these

spellings,

hoping

that

they

even-

composing

of Dezhung

Rinpoche's

biography

in

Tibetan. To convert
it all to phonetics
would be lost in
European

or

and Spanish

were

American

as

pointless.

Imagine

what

history

if the

English,

French,

willy-nilly

in

rough

approximations:

"Lingkun,"

Charlemagne

as

some

Tibetan

border

many

of the

dialects

me as

names

presented

Lincoln

strikes

still spoken just

as

"Sharleman,"

"offending"

etc.

Moreover,

pre-initial

letters

in

are

written.

Nevertheless,

Tibetan

in

romanization

does

many nonspe-

repel

cialist

readers,

especially

helpings. Therefore

main

narrative

when

up

served

in

large

in the

this

of

book

I have

some

rendered

common proper nouns

phonetically,

romanized
This

leaving

even

to

leads

transliterated
times

the

more

usages

infrequent

in

Tibetan.
combination

within

indulgence

in

interested,

the

the

this

of phonetic

and

some-

spellings,

same name.

unusual

I beg

the

convention.

corresponding

reader's

For

those

can

Tibetan spellings

be

found in the Table of Tibetan Words and Names.

In
the

book where

cannot

reader

bombarded

by

the

customs.

The

however,

simple.

of two

elements

ordination

parts: (ra) place

rank

or status.

or

lineage

For

of

(r)

tide,

tide

Sakya

also

naming

name

lama's

in

only

but

normally

is,

consists

and

turn,

(2)

has

an
two

function,

Panchen

("Great

of ori- gin and (rb)

example,

not

names

unknown

name

sequence:

complete

names occur,

feeling

of

structure
complete

in this

name.

for

foreign

currents

basic
A

of Tibetan

blamed

innumerable

among

adrift

hundreds
be

scholar

[rank]

of Sakya

ordinary

readers

is that

ranks

or

addition,

are not

functions
Tibetans

For

example,

(tide)

Lodro

and

Kongtriil
Kongpo

is

the

common

easily

recogniz-

names

able.
and

In

tides,

the

name

of

can

explained

Thaye

universally

be

the

famous

(ordination
accepted

as

lama

Kongtriil

name).
abbreviation

Here
for

(place) Triilku

(rank).

Thus

his

full

name means

"Lodro

Thaye,

Incarnate
Kongpo
would

for

monastic

parts hard to discern.

Thaye

Lodro

problem

One

of the

abbreviate

often

making the individual

Kongtriil

[place]").

many

(Bam

stengs)."

still sound

But in

bare and hardly

just his abbreviated

title

was

used,

religious

context

respectful.

the

Lama of
that

Normally

XVI

though

the

accompanied

by additional

Kongtriil,

narrative,
the

several

see

also

types

possible

E. Gene

seven names

Smith

For the capitalization

of

use

conven-

the

Tibetologists

harmony

that

with

possibly

confusing

Province

"Central

whereas

both

my

historical

custom.

names

(On

and titles,
where

258-262,

proper nouns,
some

of

internal

Wisdom

the

is

(both

Ihave agreed

North

American

capitaliza-

editorial

convention

Tibet"

("The

listed and explained.)

tion

avoids

the

pp.

2001,

are

to

into

Buddhist

of Tibetan

ofKongtriil

in

One"). Such titles of

slipped

Tibetan

following

of respect,

Rinpoche

Precious

respect have also occasionally

SEATTLE

titles

Kongtriil

Jamgon

form:

Manjusri-Lord

IN

SAINT

that

I have

words

and Tsang provinces

tion,

style.

in

Another
called

together

are

capitalized)

"cen-

tral Tibet."

Special Acknowledgments
Many

people

and

am

sister, Ane

helped

especially
Chime

my

work

indebted

Drolma

(A

by

sharing

to Rinpoche'

ne

'Chi med.

memories,

s youngest
sgrol

rna),

who

patiently

brother's

him,

especially

kindly
this

retold

the

her

elder

story of her travels

episodes

with

in 1948-1950

helping

Rinpoche's

niece,

the

Land

an early drafr of
numerous errors and

Dagmo

traveling

with

her,

Jamyang
incidents.

dur-ing

in

in

in

reconstructing

years

the

especially

Princess

Emery,

helped

1990)

movements

Rinpoche's

Kusho

numer-ous

and Julie

Sakya

ofSnows,

and also

from

rectify

Sakya, also assisted by orally relating

Her book (Jamyang

of

and 1958-1960,

many passages

discussed

biography,

omissions.

many

recalled

life. She

when

he
and

1953-1956

was
19

59-1960.

Another
Holiness

exceptionally

the Sakya

interviews

and

through

monastery

in February

recounted

for

am very

access
their

to

many

been

His

am

replies.

Lhakpa

(at Tharlam

much

to March 1994), who generously

hours

grateful

American
for

Stearns,

written

has

both in personal

the

history

and

traditions

Gapa, and Ngor.

ofTharlam,

Rinpoche,

to the late Gen Phende

indebted

longtime

source

gracious

T rizin

sharing

notes

personal

to two of Dezhung

students,

many

and

papers.

memories

other
Both

Rinpoche's

E. Gene Smith and Cyrus

sources
kindly

and allowing
preserved
read

me

among

through

and

commented

generous
Kalsang

on
in

early

drafrs

providing

Gyaltsen,

Drau

Victoria Scott, Mr. Paul

of

this

biography.

information
Pon

Rinchen

were
Tsering,

Also

Lama
Ms.

XVII

PREFACE

Johnston,

Mr. James

Ms. Susanne

Sarzotti,

Fairclough,

Ms. Sarah Harding,

Ms.

Helen

Matthew

Kapstein,

Moke Mokotoff,
Mr.

Ms.

Stendahl,

Ms.

Tara

Goforth,

Isabelle

Pro

Robert,
Geshe

Mr.

Janet

Mr.

Gyatso,

Dr. John Ardussi,

numerous

others

whose

and

friends

Mr. John
Nornang,

acquaintances

Ms.

Jakie,

history
in

Vana
Epstein,

back-

ground

of twentieth-century

locating

rare

credited

much

Richard

Ngawang

Geshe

Dr. Jeffrey

Schoening,

photographs

Chan.

in Dharamsala

and

kindly

on

the

was a great

help

information

Kham and

help,

Baldwin,

S.J., and Ms. Adrienne

Tsering Josayma

much

be

M.

and

in particular,

lent

Nyquist,

John

Densapa,

will

Ms.

Khenpo

Mr.

In Seattle

Mr.

Tashi

provided

contributions

Rinpoche,

Prof. Richard Sherburne,

Mr.

Tek,

Mr. T ashi

Mingyur

Dr. Lawrence

Ricard,

Tsultrim,

Goo

passages.

in the relevant

including

Ng

Mark

Prof.

Gyatso,

Matthieu

Jamyang

Reynolds,

many

Prof.

Mr.

Tsultrim

below

Kalnins,

Mrs. Michal Bigger, Mr. Jay Goldberg,

Wilkin-son,

Chris

Tatz,

Maruta

publications.

Also

with

helpful

and

Archives

whose

were

photographs

director

formerly

the

of

(L TWA),

names are

reading

through

errors or

Dharamsala,

mentioned

this

gentle

and

ascertain

reader,

mistakes

or

if

you

Works

many

others

Scott for carefully

for

double-checking

in both language

and content;

invaluably.

So stands the story ofDezhung

I could

Tibetan

with the photo credits. Iam

biography,

inconsistencies

both have contributed

as

of

to Philip Pierce and Victoria

grateful

Tsering,

Gyatso

Library

it.

I would

would

point

Rinpoche's
be

out

life

grateful

any

to

as

far

you,

remaining

omissions.

D. Jackson June

2002

jackson@uni-hamburg.de

f1st of Illustrations

NuMBER

DESCRIPTION

PAGE

Dezhung Rinpoche.

I.

Seattle, 1962/63. Photograph

A1 Wiles. Photograph
(cover)

2.

by

courtesy of E. Gene Smith.

H. H. Sakya Trizin, Dezhung Rinpoche,

and

Dagchen
Jigdral Rinpoche.

Sakya Phiintsok

Phodrang

residence,
Seattle, May 1978. Photo by D. Jackson.
viii 3

Dezhung

ca.

Rinpoche

Farmhouses

in

private garden. Seattle,

1980. Photo from collection of D. Jackson.

in robber-infested

southern Kham,

ca.

1910.

4 5

The collection

of the Newark Museum,

photographer,

Albert L. Shelton, 1920.

Gaton Ngawang

surviving

gift of the

Lekpa. Minyak, 1928. First of two

photographs.

Courtesy

of Mingyur

15 6.

Rinpoche.

The thangka of Sakya Pal].qita

used by Gaton Ngawang

Lekpa during his fifteen-year

retreat. Photo

courtesy
of Ane Chime.
17 7

Meditation

retreat in southern Gapa (near

Shangu),

summer

1947. After Andre Migot (1955),

Jyekundo

22 8.

with its hilltop monasteries,

p. 192.
summer

1947.

After Andre Migot (1955),

26 9

Khenchen
Courtesy

27

w.

Photograph

193.

Choga.

monastery

in October 1921.

by

Alexandra

31

ofKhenpo

Jyekundo

p.

Shenga. The only known photograph.

David-Neel.

After F. Borin (1979).

XX

II.

SAINT

The Sakya throne-holder

SEATTLE

Trakshiil Trinlay Rinchen

and his court at Sakya in 1934

Williamson,

IN

Photo by F.

Esq.,

after $.,Batchelor

(1987),

p.

338. Similar photograph

in M.
Williamson

dress."

Williamson

35 12.

p.

(1987),

ceremonial

128, "the old Rinpoche

Photograph

Memorial

copyright

in

Frederick

Fund, Cambridge.

The Derge king (Dorje Senge?),

ca.

1917, with

consort,
infant

son

(Tshewang

DUdlil 1915/r6-1942),

and

attendants.

The collection of the Newark Museum, gift of the

photographer,

Albett L. Shelton, 1920. Published

in
V. Reynolds

48 13-

Pine

(1978),

grove on

p.

41.

the road to Derge,

summer

1947.

Mter Andre
Migot (1955),

49 14.

p.

160.

The seminary-master

Khenpo

Onto Khyenrab.

Photo

courtesy of Mr. Tashi TseringJosayma.

The

original
bears

thumbprint

of the master

Ga Lama Jam yang Gyaltsen.

50 15.

photograph.

55 16.

the

reverse.

of Mr. Tashi Tsering

Courtesy

Josayma.

on

The only known

Monks gathered

in

courryard

of the Derge main

monastery,

summer

1947. After Andre Migot

(1955),

p.
61 17.

160.
A

corner

of the Derge printery with part of

Derge

monastery

in the background.

Teichman

published

Photograph

in E. Teichman

by Eric

(1922),

p.

158,

plate xxxix.

62 18.

The great Sikkimese

savant of poetics and

grammar
'Bras ljongs Bsam 'grub khang
Khunu Lama. Photo courtesy

gsar

ba, teacher of

of Mr. Tashi

Tsering
Josayma.
Khunu Lama Tendzin Gyaltsen late in life in

63 19.
India.

Photo courtesy

63 20.

Kathok

of]tirgen Manshardt.

monastery in southern Derge in

1905-1922.

The collection of the Newark Museum.

65

LIST

21.

The

OF

ILLUSTRATIONS

young

Dampa Rinpoche

XXI

(left) with Khenpo

Ngawang Samten Lotro (right). Detail of

portrait

a group

in

Derge,

ca.

1918, the only known photograph

ofNgawang

Samten. Photo courtesy

of the Library

of Tibetan

Works
and Archives,
68 22.

Dharamsala.

Wara monastery

east of Derge. Recent

photograph,

after Choyang journal, 1991,

69 23-

Travelers

p.

62, fig. 44

in the Mekong River

gorge,

southern

Kham,

ca.

1910. The collection

of the Newark Museum,

museum
purchase

70 24-

from Mrs. A. L. Shelton, 1949

Nomad monk visiting the tent of his parents in

southern

Kham,

ca.

1910. (The monk is Shelton's

assistant,

the
]o lama.) The collection

gift

of the Newark Museum,

Albert L. Shelton, 1920.

of the photographer,
Nomadic

73 25.

now at

camp

collection,

Tibet House, New York, published

P. K. Nietupski
85 26.

in Amdo. Griebenow

p.

(1999),

in

55

A Ngorpa Lama in Kham,

ca.

1920. Photograph

taken

or

collected

by Alexandra

David-Nee!.

After F.

Borin
(1979).

Palpung monastery

93 27.

south of Derge in 1918.

Photograph
by Eric Teichman
published

E. Teichman
97 28.

(who called it "Bagung"),

in
(1922),

Gaton Ngawang

p.

159, plate xl.

Lekpa in Minyak, 1928. Second

of two
surviving

photographs

of the master. Photo from

collection of D. Jackson.

102 29.

Dezhung

Rinpoche

representing

Gaton in

Minyak, 1943.

The first of two surviving photographs

taken then

by
Trulku Kunzang Tsultrim. Photo courtesy
Chris

of

Wilkinson.
116
30.

Riders leaving

nomad encampment

in southern

Amdo
in the 1930s. R. Ekvall (1938),
96.

118 31.

through Kham, 1947.

Andre Migot (1955),
120

Gateway

to Tibet, p.

Lama traveling with entourage

p.

121.

XXII

Lithang Gonchen

32.

ca.

monastery

IN

S EA TTl E

in southern Kham,

1900.
by Albert L. Shelton.

Photograph
Amundsen

p.

SA I NT

26.

(1910),

123 33

Photo courtesy

Published

in E.

In the Land of the Lamas, facing

Rikhii Kusho in his

younger

days.

of

Minyak R. Trulku.

127 34

Dezhung

Rinpoche

in Minyak, 1943. A tiny

print, second

of two photographs

by Trulku Kunzang Tsultrim.

Photograph donated

by the Tharlam monk Drime

!28 35

Shonnu.
(Dartsedo),

Frontier town ofTachienlu

looking down

the valley toward China. Photograph

by Eric

Teichman,
published

131 36.

in E. Teichman

Jakla King Phiintshok

(1922),
Namgyal

p.

6o, plate xiii.

and his

son

Jakla
Gyaltsen

in

a group

photo, August 1951. Second

and
third seated figures

from the right. Photo courtesy

of
Konchok

T endzin.

Three lamas of Minyak: Trulku Kunzang

132 37
Tsultrim

(left),

Minyak

R. Trulku (center),

and Gathar Kugyal

Trulku

Photo courtesy

(right). Winter 1957

ofMinyak

R Trulku.

Approaching

133 38.

monastery, 1929.

Minyak Gangkar

A Naxi

assistant

of Joseph Rock stands before

rhododendron.

Photograph

M. Aris (1992),

no.

134 39

Min yak Gangkar

1.13,

p.

flowering

by Joseph Rock, after

39

monastery

at the head of the

Kongkar
Longwa valley in 1928. Photograph

by Joseph

Rock,

after M. Aris (1992),

135 40.

Minyak

publication,

no.

6.14,

p.

98.

Gangkar Trulku. Photo from

copy courtesy

Chinese

of Cyrus Stearns.

136
4!.

Yaks awaiting

their loads of tea bound for Central

Tibet.
Photograph

by Alexandra

David-Ned.

After F.

Borin
(1979).

137 42.

Yak

Photograph

caravan

Fosco Maraini,

109.

in southern Tsang, 1937.

by

138

published

in E. Lo Bue (1998),

p.

LIST

OF

ILLUSTRATIONS

XXIII

The Sakya northern monastery

43

complex

viewed

from the east.

After M. Williamson

(1987),

p.

128. Photograph

copyright

Frederick

Williamson

Memorial

143 44

Cambridge.

Fund,

The great southern

monastery of Sakya, Lhakang Chenmo.

Photo by F. Williamson,

Williamson

p. 128.

&q., after M.

(1987),
Photograph

copyright

Frederick

Williamson
Memorial

144 45

Fund, Cambridge.

Ngawang

Kunga Rinchen, Dagchen of the

Drolma

palace in Sakya. Courtesy

of the Library

of Tibetan

Works and Archives,

145 46.

Dharamsala.

The Sakya throne-holder

Wangchuk

Ngawang Thutop

at

Sakya in 1946. After Cassinelli and Ekvall (1969),

p.

75

145 47

Diphu (Dephuk)

Rinpoche

in Shar

Khumbu, Nepal, in the

1970s. Photo after Hugh Downs

Nomad encampment

147 48.

p.

(1980),

167.

in southern Tsang, 1937.

Photograph
by Fosco Maraini, published

p.

15.

148 49

DrakkarTaso.

in E. Lo Bue (1998),

Tendzin Norbu, the trulku of

Photo

courtesy of Franz-Karl Ehrhard.

150 50.

Travelers

passing

high lake in southern Tsang,

1937
Photograph

by Fosco Maraini, published

in E. Lo

Bue
(1998),

p.

71.

151
51.

Fields ofbarley in southern Tsang, with Mt.

Chomo

Lhari in the background,

summer

1935. The

collection
of the Newark Museum, gift of Mrs. C. Suydam
Cutting,

1975. Published

in V. Reynolds

(19'78),

155

52.

Ngor monastery

before 1959

From

p.

16.

Choyangjournal,

p.

1991,

63. Photo ofKhangsar

Top-la.

158
53

Sonam Gyatso, Ngor abbot from the Thartse

Labrang,
in the 1950s. Photo courtesy

of the Library

of Tibetan

Works and Archives,

159

Dhararnsala.

XXIV

54

SAINT

Ngawang Thutop Wangchuk,

IN

SEATTLE

Dagchen

Rinpoche

of the
Phiintshok

palace of Sakya, visiting the Williamson

camp
with his children. Outside Sakya, 1934. Photo by

F. Williamson,

Esq., in M. Williamson

(1987),

p.

128.
Photograph

copyright

Frederick Williamson

Memorial
Fund, Cambridge.

164 55

Much of the Sakya northern monastery

complex.
Photograph

by H. Richardson,

after D. Snellgrove

and
H. Richardson

166 56.

Photo courtesy

167 57

Photo

p.

41.

as a

child,

ca.

late 1940s.

ofTashi TseringJosayma.

H.H. the Sakya Trizin

Photo courtesy

167 58.

(1968),

H.H. the Sakya Trizin

as a

boy,

ca.

early 1950s.

ofTashi TseringJosayma.

Jetsun Chime

as a young nun, ca.

early 1950s.

courtesy ofTashi TseringJosayma.

168 59

The Ngor Khangsar

abbot Dampa Rinpoche.

Photo

courtesy of the Library of Tibetan Works and

Archives,
Dharamsala.

172 6o.

Dampa Rinpoche

in tantric regalia. Photo

courtesy
of Moke Mokotoff.

173 61.

ca.

Potala Palace, Lhasa,

1900. Photograph

from

the
collection

of the Newark Museum, variously

q8 62.

attributed.

1950. Photograph
Richardson.

Radreng

(Reting)

monastery in

by H.
Published

in H. Richardson

(1998),

High Peaks, Pure Earth, plate 56.

182 63.

Nomad tent in southern Tibet, 1935. The

collection
of the Newark Museum,

gift of Mrs. C. Suydam

Cutting,

1950.
184 64.

The "Bhutan abbot" ofNgor, Ngawang Yonten

Gyatso.

Works

Photo courtesy

of the Library ofTibetan

and Archives,

Dharamsala.

188
65.

Khyentse

Chokyi Lodro of Dzongsar.

Photo

courtesy of
the Library
Dharamsala.

of Tibetan Works and Archives,

193

LIST

66.

OF

XXV

ILLUSTRATIONS

Dilgo Khyentse

Rinpoche

in Kalimpong,

India,

1959.
Photo courtesy of Matthieu Ricard.

195 67.

RikhU Kusho ofMinyak

as a mature master.

Photo

courtesy of the Venerable

202 68.

RikhU.
Phiintshok

palace at

Phiincshok

of the Sakya

age one

counesy

(1956). Photo

206 69.

Lama Dorje ofMinyak

Ani Rinpoche

ofTashi Tsering)osayma.

Phodrang family,

ca.

1957. Left to

right:

Trinlay Rinpoche,

Minzu Rinpoche,

Dagchen

Rinpoche,

one

Ani Rinpoche,

Sakya

nun

sister, and Dagmo

Kusho.
Photo courtesy

of the Library ofTibetan Works

and

Archives,

207 70.

Dharamsala.

Khenpo

Kangshar

(left) and Trungpa

imbibing the

Photo

crazy

wisdom.

Surmang,

Trulku

(right),

1950s

counesy
211 71.

of Sarah Harding.

Two reincarnate

lamas ofNalendra:

Zimwok

Trulku
(left) and Tsetriil Rinpoche

(right). Nalendra,

1950s.
Photo

counesy

Archives,

229 72.

of Library ofTibetan Works and

Dharamsala.

Chobgye Trichen Rinpoche

ofNalendra

as a

young
lama. Lhasa, 1930s. Photo courtesy

of Chobgye

Trichen Rinpoche.

230
73-

Crossing

the Tsangpo

(Brahmaputra)

river in

coracle

in Central Tibet, 1935. The collection of the

Newark
Museum,

gift of Mrs. C. Suydam Cutting, 1975

233

74

Mila's nine-story

tower in Lhodrak, 1950. Photo

by

H. Richardson.

Published

in H. Richardson

(1998),

High Peaks, Pure Earth, plate 76.

235

75

Dzongsar

Khyentse

Chokyi Lodro. Photo

counesy
of Matthieu

Ricard.

241
76.

Robert Ekvall (left), Dezhung

Rinpoche

(center),

and

Turrell Wylie (right). Seattle, October 16, 1960.

Photo by Paul Thomas,

250

Seattle

Times.

XXVI

77

SAINT

IN

SEATTLE

Left to right: Terry Wylie, Thrinlay Rinpoche,

Dagchen
Rinpoche,

Dezhung Rinpoche,

and Minzu

Rinpoche.
Seattle,

ca.

Jackson.

1961. Photo from collection

"Kitchen Conclave:

251 78.

Wylie demonstrates
mysteries

of

of David

Mrs. Turrell

the

an

American

kitchen

to

women

in

party of
Tibetans who arrived here today." From left:

Lhadron
Nornang

Karsip, Dagmola

Gamyang

Sakyapa),

Konchok
Sakyapa,

and Mrs. Turrell Wylie.

Seattle

Times,

October

13, 1960.
254 79

Dezhung

Rinpoche

observing

the Central

Tibetans
working with

a tape

recorder.

Seattle, early 1960s.

Courtesy

of the Sapan Fund.

257 8o.

Gathering

of Tibetans

and American

scholar

friends. From
left

rear:

Okada-san,

Geshe Nornang,

Gerry, unknown,

last

four unknown.

Middle

row:

Swami Bharati,

Dezhung
Rinpoche,

Trinlay and Dagchen Rinpoches,

Ane

Rinpoche,

Dagmola

with infant Dzaya, Mati, Lhadron-la,

and Shirley
Wylie. Front: Minzu Rinpoche,

William, and

Terry Wylie.
Seattle,

summer

of Larry Epstein.

81.

courtesy

1961 Photograph

258

Robert and Betty Ekvall,

young

missionaries

in

Chinese

dress. Photo courtesy

Alliance archives,

of Christian and Missionary

Colorado

Springs.

261
82.

Dezhung Rinpoche.

Seattle, 1963. Photograph

courtesy of
the Sapan Fund.

263
Dezhung Rinpoche

83.
and

with Professor

Leon Hurvitz

girl. Seattle, early 196os. Courtesy

Fund.

84.

of the Sapan

273
Talking with Hugh Richardson.

Seattle, January

1962.
Photograph

courtesy of Hugh Richardson.

279
85.

Dezhung Rinpoche

congratulating

Dr. and Mrs.

Charles
Webber at their wedding.

Seattle, November

1962.
Photograph
Webber.

86.

courtesy of Dr. and Mrs. Charles

289

Dezhung Rinpoche

tutoring Minzu Sakya.

Seattle, 1963.

Photographs
Sapan Fund.

290

by Josef Scaylea.

Courtesy

of the

liST

XXVII

IllUSTRATIONS

Dezhung Rinpoche

87.
for

OF

rewarding

Minzu Rinpoche

lesson
well learned.

Times, April21, 1963. Photo

Seattle

by Josef
Scaylea.

294 88.

Dezhung Rinpoche

posing for

photo at

home.
Seattle, 1967/68. Photograph

Chime.

298 89.

Dezhung

courtesy of Ane
Rinpoche

with

g re a t ~h ep he w s (from left):
Sadhu, Minzu, Mati, Dzaya, and Ane Rinpoche.
Seattle,
Sakya home,

301 90.

ca.

1970.

Dezhung Rinpoche's

brother and sister, Dr.

Kinzang
Nyima and Ane Chime, newly arrived in Seattle,

ca.
August 1965. Photo courtesy

305 91.

"Tibet

was never

of Larry Epstein.

like this." Dezhung

Rinpoche

striding

across

the University

of Washington

campus

in his

robes. From Seattle Magazine,

billowing

February

1967.
Photograph

by Frank Denman.

Dezhung

310 92.

Rinpoche

with Dagmola

behind the

Sakya
home. Seattle,

summer

1968. Photograph

courtesy

of the

Sapan Fund.

314 93

"Priest srudies with Tibetan lama." Dezhung

Rinpoche
instructing

the Rev. Richard

Sherburne.

Photo by

Josef
Scaylea.

Times, February

Clipping from the Seattle

26, 1971.
326 94

Kalu Rinpoche.

Photograph

from the 1970s.

Photo

courtesy of Sarah Harding.

Gathering

331 95

of Dharma students

in Dagchen

Rinpoche's
basement.

Seattle, spring 1975. Photo courtesy

of Chris

Wilkinson.

340 96.

H:H. the Karmapa.

Photograph

from the

1970s.
Photo courtesy
344 97

Seattle,

Dezhung

of Moke Mokotoff.

Rinpoche

1975. Photo courtesy

345

in

relaxed moment.

ca.
of Chris Wilkinson.

XXVIII

98.

Dezhung

Rinpoche,

SAINT

IN

SEATTLE

Dagchen Rinpoche,

and

others
Dharma center

from Seattle visiting the Victoria

of

ca.

Lama Tashi Narngyal,

Photo courtesy

1974/75.

of Sarah Harding.
346 99

Dezhung

in another quiet moment.

Rinpoche

Seattle,

November

1975. Photo courtesy

Wilkinson.

a great

the hat of

1976?).

359 102.

~q i
t a :wearing

late 1975. Photo by Chris

353 101.

Seattle-Tacoma

scholar.

Seattle residence,

Wilkinson.

of Chris

Dezhung

348 100.

airport

Dezhung

Rinpoche

at the

Qanuary

Photo courtesy

of Chris Wilkinson.

Send-off by Dagmola

at the Seattle-Tacoma

airport.
Photo courtesy
360 103.

Rinpoche.

of Chris Wilkinson.

Dezhung Rinpoche

meeting Dilgo Khyentse

Photo courtesy
361 104.

Receiving

of Chris Wilkinson.
H.H. Sakya Trizin in New York,

fall/winter
1977. Left to right: Chophuntshok

(secretary

to

H. H.),
Dezhung

Rinpoche,

and H.H. Sakya Trizin.

Photo

courtesy of the Sapan Fund.

365 105.

Dezhung

Rinpoche

with H.H. Sakya Trizin.

New York,
1977. Photo courtesy

367 106.

ofMoke Mokotoff.

Left to right: Chophuntshok,

H.H. Sakya

Trizin, and
Dezhung

Rinpoche.

New York, 1977

Photo

courtesy
of the Sapan Fund.
368 107.

Dezhung

Rinpoche

with his ever-present

crutch.
Photo courtesy
374 108.

of Chris Wilkinson.

Reunion of the great Sakya lamas in Seattle.

Sakya

Trizin Rinpoche,

Dezhung Rinpoche,

and

Dagchen
Jigdral Rinpoche.

Sakya residence,

Seattle, May

1978.

Photo by D. Jackson.
Dezhung

377 109.

Trizin at

Rinpoche

pausing with H.H. Sakya

rest stop
May 1978.

on
378

the

way

from Seattle to Canada,

LIST

uo.

OF

XXIX

ILLUSTRATIONS

Dezhung Rinpoche

with David Jackson,

possibly

translating

at the end of

teaching.

Seattle, November

28,

1980.
Photo courtesy

381

III.

Explaining

ofT. G. Dhongthog

Rinpoche.

point to Cyrus Stearns at the

dinner table,
with Kunzang
background.

York,

New

ca.

1979. Photo from collection

382 II2.

Jackson.
Seattle?

Nyima horsing around in the

Dezhung

Rinpoche,

of David

ca.

1980.

Photo from

collection

383 II3.

of David Jackson.

Leaving

Kagyi.i Dharma

center in Oregon,

with
Kunzang

Nyima and David Jackson,

Photo from collection

384 Il4.

ca.

1980.

of David Jackson.

David Jackson offering

mandala offering to

H. H. the
Dalai Lama. New York, September

courtesy of
the Sapan Fund.

1979. Photo

390 II5.

Dezhung Rinpoche

in

Boston Garden, June

1980. Photo

courtesy of David Rich.

399 u6.

Dezhung

Rinpoche

with

child, seated before

small
shrine. Somerville,

Massachusetts,

JUne 1980.

Photo

courtesy of David Rich.

402 II?.

Dezhung

Rinpoche

attending

a party

hosted

by Seattle
students.

1980.

Photo courtesy of Janice Seino. Seattle,

404 u8.

Dezhung

Rinpoche

teaching

at the

great Path with Its

Fruit convocation.

Puruwala,

India. March 1981.

Photo

courtesy of Chris Wilkinson.

406 II9.

Gathering

of notable Sakya lamas at Traruk

Rinpoche's

monastery

in Nepal (from left): Luding

Shabdrung,

Luding Khenpo, Chobgye

Rinpoche,

Dezhung

Rinpoche,
and Traruk Trulku. Bodhnath,

10, 1982.

Nepal, January

Photo courtesy
4Il 120.

ofNg Go Teck.

Diphu (Dephuk)

Rinpoche

late in life in

Nepal (1980s).
Photo courtesy

of Lhatse Khangsur

Thargyey.

414
121.

Reception

by Mingyur Rinpoche

and other

Buddhists

at Chiang Kai-Shek airport, Taipei, March 1983.

Photo

courtesy of Chinese-Tibetan
Taipei.

433

Cultural

Institute,

XXX

122.

Dezhung

Rinpoche

SAl NT

giving

an

IN

SEATTLE

initiation.

Home

of Mr. and
Mrs. Huang Wu, Taipei, March 19-20,1983.

Photo

courtesy of Chinese-Tibetan
Taipei.
initiation,

434 IZJ.

Cultural

Rinpoche

Institute,
giving

an

by Mingyur

flanked

Rinpoche

Dezhung

and Kunzang Nyima. Home of Mr.

and Mrs.
Huang Wu, Taipei, March 19-20, 1983. Photo

courtesy of
Chinese-Tibetan
435 124.

Dezhung

Cultural Institute,

Rinpoche

Taipei.

at Karma Thubten

Choling.

Wappingers

Falls, New York, August 1984. Photo

courtesy of Nina Shoumatoff.

444 125.

Dezhung

Rinpoche

with Lama Norlha. Photo

courtesy of
website.
445 126.

Kunzang Nyima

Cambridge
448 127.

as

dashing

monk attendant.

center, 1984.

Dezhung

Rinpoche

with students

at

center,

Cambridge
1984.
449 128.

Dezhung

Rinpoche

dictating the life of

Ngawang Lekpa

to Dhongthog

Rinpoche,

Seattle, 1985. Photo

courtesy of
Dhongthog
458 129.

in all
this
1962/63.

..

Rinpoche.

"What is holding

" Dezhung

Photograph

back is that

Rinpoche

you

believe

smiling. Seattle,

by Al Wiles. Photograph

E. Gene Smith.
467

you

courtesy of

.(ist of Maps

Map images

are

based

Areas ." Dharamsala:

Map

on

the

map

Northwestern

I.

29

2.

Northeastern

125

Map

Western

140

Map

4.

Eastern

Institute, 2001.

Kham

Map

141

"Tibet and Adjacent

Amnye Machen

Kham

Tsang
Tsang

Province
and

Provinces.

~
Life in the Old World

I906-I960

~
'First Years at Tharlam

NE SUNNY

ern

in

MORNING

I9IO

young parents

Tibet, two

on

as

his "throne,"

the

courtyard

gathered

play

to

in

their four-year-old

pile of hand-woven

where

sun.

the

high farming village of eastboy

yak-hair

to perform rites for his playmates

the boy pretended

rooftop

observed

on a

playing lama again. Sitting

bags

in

the

The

children

parents

had

exchanged

smiles.
Noting the affinity

an

father,

ex-monk

point

to take

then.

The

his

boy

the boy had for religion,

and

son

traditional
the local

to

liked

it

there/

Mter

little

discussion,

the boy to the

commonly

seven or

eight to become

his

Buddhist

gave at

parents

he

only fou_r

Ngawang

or

least

parents

and

care

decided
8

to

Tibetan

one son at

monk. But this

five/ into the

Nyima

it

particularly

monkhood.

took the unusual step of sending their little

was

now

monastery
and

the boy's

made

retreat house.

enjoyed visiting his uncle's

dedicate

doctor,

about age
young couple
son, when he

of his paternal

(r872/73-I95I),

uncle,

diligent

meditator-monk
monasrery.'

His parents
little boy

living

retreat

in

at

or

did not explain their decision

any warn-ing.

give the

One day his father simply led him

to the

retreat house of his uncle and briskly

down

the ladder

as

Tharlam

an empty, open

into

carried

him

compound.

Just

quickly, his father left.

The boy found

was

himself completely

sessions.
neither

He felt

of meditation,

shocked

five

years

alone;
daily

his

and aban-doned

up,

his

uncle

uncle

meditation
he

could

came

the rest of the world.

He
11

the boy remained

never

out

and put him to bed.

stayed

When he did

another

see

up

dosed

retreat house, cut off from his parents

home with his mother.

the

of his

Finally

cheered him

For the next

in his uncle's

so

nor cry.

laugh

one

of

still in the mid-dle

and

night at

his parents

in

next

few

through

passed.

years,

it

which
Some

was

local

small boy could live

quickly

adapted

only
and

food

SAINT

through

other

were

people
in such

to the

new

IN

life.

SEATTLE

the small

necessary
surprised

secluded

window

articles

that

secting,"

were

such

but he

4 Farmhouses

His

sole

in robber-infested

companion

southern

and

Kham,

ca.

caregiver,

1910.

Uncle

Ngawang

was a

Nyima,

great

yogi

Mkha'

tall, thin monk

spyod

near

his retreat

house

Ngawang

Nyima

young

Wangpo.

As

monastery

in Tsang

received

his

Khangsar

main

abbot

monastery.

Tharlam

had met

Province

ro

up

in

he

went

Khyenrse

to

Ngor

of central Tibet, where

and

Ngawang

(Na

In his youth,

great Jamyang

the

monk

vows

tradition

most of his life shut

rna) who lived

teachings

Lotro

monastery,

ofTharlam

in Naropa's

ofVajrayogini

from

Nyingpo

the

he

great

(fifry-ninth

Ngor abbot).'}
In

his

younger

Ra' ok T rakseng,
he habitually

from

man

for

fight.

days

famous

this

uncle

locally

got into arguments

He

is

said

had

been

for his fierce

and

to have

never

worked

known

as

disposition:
walked

away

as a young

FIRST

some

AT

YEARS

of his distant

Kalsang

THARLAM

relations

as

(such

for Dzinda

caravans

accompanying

destinations.

was

He

to

highly

Dartsedo

as a

valued

account of his bravery and dependability.

then,

Anye

Gonpo),

in his early

he met

twenties,

and

other

on

companion
14

But

the great

Buddhist

masters Nyiga Dorjechang,

Dezhung

Rinpoche,

and

which

changed

he

Trulku

the Gapa

radically,

retreat

and

practice.

15

masters

Dru Jamyang

Tobju

later

Rinpoche

Perfect

ma

Teacher

ngal

gso

instructions
From

entitled

In

with

Words

the

Drukpa

addition,

from

introductory

The

in

he

Shenga

manual

of

My

(Kun bzang bla ma'i zhall ung), the RfJ!U

of

Longchenpa,

Ye shes bla

the

Tobju).

after

up

meditative

Rakshiil

teachings

Dza Pal-trill's

thig cycle

to

encounters
and

Lekpa

himself

entirely

significant

(Ngawang

including

Snying

the

shutting

Rinpoche

Nyingma

Nyima,
Rinpoche,

Chola

himself

He also had

Rinpoche,

to

devoting

received

Lungrik

Lama

age

ma.

and

the

profound

16

of twenty-four

(ca.

1896)

until

his

death

fifty-four

years

nearly

the whole

time in retreat.

young

Konchok

him, he

had

years.

eleven

LhUndrup

already

also completed

each,

under

Nyima.
Jo

was

He

18

com-pleted
Tara,

Mahakala

ba). 19

He

Gurgyi

rna

nature

the

practiced

on

yon tan
Gonpo

("Lion-faced
of mind

four

million

times

Lungrik

of the Karma Kagy!i

kun

'byung)

such

for

or

times, and he

Dezhung

of

ten

"Three-OI!J."

million

practitioner

las

retreats

major

and Seng gdong

"holding

also

(Tshogr

the

the

joined

about

for

practices

instruction

stayed

Rinpoche),

recited

hundred

the foundation

the

tradition

he

Nyima

When his nephew,

in retreat

life

one

Ngawang

(Dezhung

been

In his

17

mantra

Vajrayogini

later,

and

as

deities

("Lord

of the Tent"),

Dakil).i").

He mastered

(sems

in view"

meditation

had

White

ngo

sessions

skyong

per

day

ro

Mkha' spyod rna), and

at the end of his daytime sessions

he would ring his bell.

(especially

After
the

this,

Vajrayogini,

sometimes

window

of

Na

people

retreat

his

outside
house

would

and,

by

come to
speaking

through it, consult him.

At first, since
small to dress

care

for

enough

to

to

the little Konchok

or go to

him. After

help

his

LhUndrup

was too

the toilet by himself, his uncle had

a year or so,

uncle

with

the

small

boy

tasks,

was
such

old

as

tea. The retreat

making

had the dimensions

of

Nyima kept it beautiful

of the

young

out in the
tender

flowers,

Ngawang
and

in winter

in the morning

covering

varieties.

Rinpoche

town of Dartsedo

was

tall and

(Tachienlu)

the pots

and to take in the

blanket,

at night.

grow rare

Thirty
leaving

in pots. One

was to put

and he liked to

them with

Nyima loved flowers,

beautiful

Dezhung

stories

normal house inside. Ngawang

by planting flowers

boy's. duties

sun-shine

was two

house

years

later,

to visit the great

in Minyak,

when
trade

near

SA I NT

IN

SEATTLE

to bring back for his

the Chinese border, he offered

uncle anything he
wanted.

All Ngawang

bulbs to

grow

so

tiful flowers,

out

Nyima

were

requested

seeds

or

beauDezhung

Rinpoche

took

care to

search

number of spe-

cial tubers and seeds.

parents

his

Occasionally

20

brought

food

him and

for

his uncle, passing it

through

the window.

shut

outside
only

through

dog,

house.
who

mealtimes.
Uncle
Rinpoche's
kindly,

down

adjoining

the

pipe

way

practicable

climb

and water

and sealed,

leading
had

to

led

into

that

for

ladder
21

other patrons

Sometimes

food. The door and windows

would

be poured

the

the

from

come

and

upper
house

ear

bolted
in from

kitchen.

a person to come

Inside the retreat

brought

were

out

story
there

with

The

was to

in

of

an

was

also

them

at

22

Ngawang
first

young

was

Nyima

teacher.

Though

boy stood in

awe

thus

his uncle

Dezhung
treated

of him, trying

him
to do

everything

his

every-thing
and

was

Rinpoche

Nyima

he

no

gave

have

in

his

When

Uncle

Ngawang

reciting

mantras.

or

spelling

or

grunt

to correct

clear

young

difficult.

Ngawang

bur

his

over

so

the head.

from

third

that

him

chief

24

alphabet
of

he

prefixes,

were

forth

script

showed

future

and

or

second

combinations

cursive

uncle

his

and he would

dbu-can

the

and

the

Rinpoche's
Lekpa,

If he

stick that he kept by his

pupil

the

throat,

erred

up a
of

superscripts,

Learning

automatically:
Dezhung

characters

once,

subscripts,

rime and

syllable.

pronunciation,

final

his

If he

himself.

seat and whack his

at

letter at

whole

his uncle would keep quiet. But when

wrong

basic

one

of the

time, his uncle would pick

almost

from

proficient.

quietly

(sbyor klog), first

mistake,
rhe

learned

strongly

read

to

quite

to read,

nearby,

pronunciation

would

The

crusting

learned

was

he

learning

sit

way

the

uncle

and

had to read out the spelling of each word in the

traditional

made

he

six

first

would

Rinpoche

finally

age

age

by

ordered

23

a young

From
uncle,

uncle

he said.

more

came almost
a letter from

reacher,

he learned

the

Garon

script

immediarelyY

When

his

uncle

was

in

one

of his

daily

meditation

sessions, he
alone.

was

left all
in

Sometimes

the

day

when

was

he

all

by

himself he felt lonely and

depressed,

bur other

In rhe evening

his

he always felt happy.

As

Lift

texts

his

Ngawang

Klong

elated

and laughed.

of his afternoon

medication

session,

26

for

learning

to

read,

he

and

Uncle

Nyima used the

and

Songs

Tsangnyon

Perfect

he felt

when

came our

uncle

times

chen

compiled

snying thig introductory

Teacher

bzang bla

of Milarepa

and

edited

by

Heruka, the

ma

text

Words

of My

(Kun
'i zhallung)

Siitra, the biography

by Paltriil, rhe Bhadrakalpikii

FIRST

of

Karma

particular,
work,

know

like the venerable

When

the

he could

read

text

of

the

world,

tle-boy

the

on

Sometimes

him candies

or

times,

by

meditator

dried

sitting

just

tiny

out

in

all

the

were

by.

Old

doing

monastery,

often

through

story

passing

reciting

stop and listen

outside

would

the small

too, he would hand sweets

back out to them,

the

with

the people

fruit

he would

by

commu- nication

nearby

would

his chanting.

Some-

to

who

of the

their rosaries,

of

reading

voice

village

circurnambulations
28

Dezhung

ofMilarepa

out loud byhimself,

their conduit

of

In

favorite

for Lord Mila.

a great

in particular,

was

lit-

young

the

Life and Songs

to become

that

rest

mii1Jis

and

own

Mila. 27

with this

sing-song,
people

biographies.

his

lifelong admiration

the

and he wanted

window

other

of Milarepa,

Life

developed

came to

practice

and

Chakme,

the

heart,

THARLAM

his uncle read to him from

Rinpoche
He

AT

YEARS

much to their surprise.

or

to

offer

window.

dried

fruits

But he had to

be careful not to be caught. He could only do it when his

uncle

was

in

one

of his

three

long

daily

periods

of meditation.

29

at Birth

Omens

was

The special little boy, who

the

third

Dezhung

had

been

on

born

third day of the first lunar month in the fire-horse

of the fifteenth

was

born at Thaklung,

upper

('Bri chu,
day's

due

calendar-cycle

journey

north

Yangtse)

by horse

of

the

30

to

capital

Thaklung

were two

upper

Drichu

were

Kham,

the

otherwise

nomadic
time

only

immemorial

districts,

islands

of

endless

lands.

For

one
flies)

center,

(sga smad),

very near

the

which in olden

territories

Ga, Denma,

northernmost

seemingly

grazing

crow

trading

least it lay

The settlements

the

He

village lay in the lower

affiliated

watershed:

!dan skyur gsumP'

district

three

of

and

year

Kham

the

tree- less Ga district

some sources-or at

border of the old Ga and Kyura

days

as

the

of the Drichu

in northwest

(30 kilometers

part of the high, mostly

according

z6, 1906)

just west

village

district

(33N 97E).

Jyekundo

(February

river

as

later to be recognized

Rinpoche,

in

the

and Kyura

(sga

in the valleys
agricultural

of Ga

areas

in

green barley fields in the

expanses of high, rolling
the tea caravans that since

plied east and west

along

the treeless

northern

route, Ga, with its low-lying

entrepot,

was a

boy

some
was

When

members
the

he

once went

was

rebirth

of

his

before

family

(yang srid

still in his

from

villages

and trade

oasis.

events

auspicious

Certain

led

veritable

nearby Tharlam monastery

or sprul sku)

mother's

her home

womb,

in Thaklung

to do

at his

and

to suspect

birth

that

the

of

his

mother

village

lama.

to

the

circumambulations.

While

circumambulation
pathway,

scroll

thangka

Yellow

to

see

who

had

monastery

lost

up so

it

see

could

claim it. But nobody

the shrine

room

born

grew

and

it and

so

the

she

the

scarf,

wealth

for

going

rightful

deity
around

long

time

around

owner

the

could

she kept it and hung it in

of the family

older,

nial

the

of the

and looked

stood

were

who

did,

up

around

the side

ceremo-

it

it. She

all

by

portraying

She picked

SEATTLE

walking

found

white

painting

Jambhala.

holding

in

was

she

path, she

wrapped

IN

SAINT

home. After her

gave

to him,

it

son was

explaining

how she had found it.32

At the

time

ofRinpoche's

discovered

inside

interpreted

as

the

a very

body
good

birth,
of

omen.

a
33

jewel

was

This

was

"mu"

sheep.
Later

ofYonru Tenon 'Chi med rdo rje also pointed

in his father's

[Through]

year,

dis-covered

one

there will

who

text (gter ma)

comes

occur an

spread of the Doctrine.

was

the

son

out that

written:

34

from Ga, born in the horse

immeasurable

increase

and

This prediction

Rinpoche

Dezhung
The

boy's

(ca.

Family
and

father

mid- 188os-1922)

(1884-1950).

Among

36

couple, the future

1.

said to refer to the birth ofDezhung

Rinpoche's

young

Dorje

was

in Ga. 35

Konchok

the six children

Dezhung

Lhtindrup,

were

mother

and Perna

born

on

born to this

was

Rinpoche

Namgyal

Chodzom

oldest:

the third day of the first

lunar month
of the

year

fire-horse

(ca.

February

26),

1906;

died

1987.
2. Nangdzin

Wangmo,

female

("Aunt

Chacha"),

born

in the earth-

monkey
Married

rna

year,

1908;

died 1972

in prison

in Shigatse.

(1) Ya

Dgon

phyag;

(2) Konyak

(Konchok

ChOdar,

ca.

1906-1955).

Tashi

1910; died

Sangpo,

age

When he died

years

old,

was

male,

born

in

the

iron-dog

year,

6.
(ca. 1916), his older brother,

then ten

very
Thar

po
4

pa

sad and performed

many

recitations

of the siltra

chen

'i mdo for his sake.

Phtintsok

1913; died
1962/63

Drolma,

female,

born in the water-ox

year,

ca.
in

prison

in

Lhasa.

She

was

the

mother

ofSonam Tshedzom

(born February

who later

16, 1934),

Dezhung

Rinpoche's

mar-

ried into the Phtintsok

palace of Sakya.

niece

FIRST

Kunzang

year,

AT

YEARS

THARLAM

Nyima,

male,

born

in

the

fire-dragon

1916; died
1990, Seattle.

spring

medicine

Originally

monk,

he studied

and

later disrobed.

6.

Drolma,

Chime

year,

born in the water-dog

female,

1922. She is the

nun

Ane

nunnery

ne

(A

Chime

'Chi med),

a nun at

Dronda

(a clois-

ter of

some

or twenty

eighteen

nuns)

located

about

four miles from

Thaklung

Dezhung
families

also

tantric

ritual

and
had

standing,

gentry.

Some

side,

gener-ations

ancestors

paternal

his

too,

traditional
occupied

and

they

of his

had

uncles

In

middle

social

recent

cousins

and

with minor

on

ancestors

doctors,

to
but

recent

med-icine.

intermarried

been
and

belonged

not only farming

liveli-hood included

they

economic

maternal

Tharlam.

Rinpoche's
whose

generations

local

or

and

in

included

the

recent
several

outstanding

masters and adeptsY

religious

Paternal Descent
Dezhung

Rinpoche's

monk

by

was

born

and

married

in the

Jokhor

the Gokar

come

the

its

His paternal

39

(mag

paternal

the

life. He
family

at

family

The

pa). 38

line

grandfather

to

family

Gokar

srib

(ca.

made

Chokhur)

Khang

bridegroom

traced

family

(pron.

been

to lay

reverted

Lower

adopted

Dorje

He had

but later

the

lineage.

from

doctor.

Ra'okJokhor

into

as an

Tharlam
Ra'ok

parents

his

Namgyal

father,

was a

mid-188os-1922),

to

back

may

Jokhor

have

as

an

adopted bridegroom.

Maternal Ancestry
Dezhung

Rinpoche's

was

(1884-1950),
(Khang

srib tshang

generations

monastic

func-

believed

have

Chodzom

Khangsip

family

in Thaklung

(especially

Anye

been

Perna

Lower

one or two

produced

chant-leaders)

mater-nal grandfather)

Rinpoche's

Khangsip

to

had

tionaries

(Dezhung

evidently

in the

'Og rna),

in recent

father

mother,

born

Tamdrin

born

in

the

Tsheskyab.

old

family

that

local

Her

was

He

Khangsip

is

or

Khangsip

Takma family,

Khangsip

Okma family

the

Dzinda

Becang

grand-mother,
of his

early

Rinpoche

Anyetshang.

Dezhung

teachers,

and is said to have founded

with his wife, Sonam

Rinpoche.

the

noted

and Gendun Zangpo

Through

was

Drolma
his

the
of

maternal

also related to two

Sakyapa

of Dzinda.

lamas

Jamgyal

10

and Early

I908: Infancy
As

an

the

was

he

taken

(1846-1912).'

remember

Dezhung

Rinpoche

by

parents

his

was

was too young

He

given

he

was

to meet

the

when

Once,

master Ju Mipham Jamyang

Nyingma

Gyatso

SEATTLE

Childhood

Lhi.indrup.

Konchok

two,

about

great

the future

infant,

name

IN

SAINT

Namgyal

to be

able

to

it later."

I9II
Uncle

Ngawang

monthly
rna),

feast

laying

Dezhung

out
the

performing

Nyima

days

the

of the

and

was not
offerings

received

the ritual initiation

end

each

of

Vajrayogini

the

remainder

was

safely

outdoors

ro

reciting

so

allowed

forth.

because

tantric

he

feast

two

the

Mkha' spyod
the

texts,

The

little

to look at the texts

and blessings.

uncle would ask him to take out

offer

observed
(Na

offerings,

mudras,

Rinpoche

or eat any

always

of Vajrayogini

had

not

yet

But after the

(garzacakra),

his

little plate of food

to

once

he

to the hungry
in the courtyard

spirits,

or on

and

the roof, he

would first secretly help himself to the meat and fruit and

then toss

came to

Nyiga

Rinpoche

During

his

year,

in

the

the great

Nyima

retreat

Rinpoche

to

realized

lama
main

in

would

his

The old lama carefully

completing

his

Rinpoche

po

Ngawang

After

in Naropa's

the initiation,

pair of cymbals,

give

was

then

was

the

Shedrup

into

part in

heav-

highly
Gyatso,

the

four

also

retreat

he

initiations

on

for

(Bde mchog

him the blessing

rradition.
Uncle

upon

bestowed

complete

of Cakrasamvara

gave

hut from

ladder into the courtyard.

preparations,
the

pa'i lugs). He also

Vajrayogini

He

entered

the l<f ~ Q a pa d a 's tradition

Nag

the

ro

retreat.

above, slowly climb-ing down

Dezhung

from

house,

initiation

Rinpoche

of

early

and adept

him to take

allow

sixties.

disciple

founder of the Naysep

After

retreat

necessary

the

which

meditator
(1846-1925)

their

and other rites. Nyiga

built

uncle

or

autumn

late

Kunga

Cakrasamvara,

his

Kunga Nyima

sixth

Naysep

Evidently

invited

Dezhung

ily

doing.'

his uncle

Dzinda

these

offer-ings.

was

Rinpoche

winter,

Nyiga

as

out the rest

know what he

for the

43

Ngawang

Dezhung

Nyima

offered

Rinpoche's

behalf,

in gratitude

them

up

never

used

things."

for

and

the

looked

these

all

(That master

teaching.

Nyiga

at them

my

life.

was a

Rinpoche

curiously,

I don't

picked

saying,

really

need

"I've
such

FIRST

pure

yogi,

but

to

material

the

donated

them

to

immediately

the

The

same master

day the

11

attachment

of

He accepted

Tharlam monastery.'

next

THARLAM

devoid

possessions.)
cymbals

AT

YEARS

gave

also

them

the initiation

for White Tara in

Bari Lotsii.wa's

was a

Nyima
monk

tradition.

great

The

who

master

He

was

ations,

Dorjechang

at the retreat

resided

for nearly sixty

Kunga

center

above

Dzinda

years.
years

sixty-six

Rinpoche

Nyiga

meditator

of

age

when

the

age

he

gave

Dezhung

these initi-

and

he

to

lived

of

se v ent y nine

great yogi of the traditions

of Hevajra,

Vajrayogini

rna), Mahakala,

and

Vajrapii.I).i,

was

he

also

one

(Nii.

ro

of the

Mkha'

main

'

spyod

teachers

of Garon N gawang Lekpa,

Jamgyal

Rinpoche,

and

many

others.

Nyiga

Kunga

Nyima recited two hundred

million

mantras

ofMahakala,

was

gifted

with

was

prescience,

and

Bodhisattva

spiritual

his

for

Vajrayogini

regarded

by

or

have

vious

attained

was

He

bhumi.

practice.

pre-

the

to

said

level

He

had

Dezhung

the

first

famed

also

been

highly

Lungrik

Trulku,

who met him in Gapa in the early 1890s.

to Dezhung

Mter returning
Dezhung
Nyiga

Lungrik
and

Ngawang
does

Trulku

his

disciples

Lekpa),

saying,

Dezhung

"The

received

initiation,

instructions

several

Mahii.kala

practice.

about

the

young

pure

Sakyapa

from

the

doctrine

as

times,

year,

Dezhung

and

instructions

mascer.

Rin-poche
to practice

was

the dream-

in

this

Rinpoche
from

that

In particular,

47

yoga

life

million

ofRnal 'byor

the initiation

Rin-poche

Dezhung

the

times,

lama

the instruc-

from

thineen, Nyiga Rinpoche

Afrer receiving

hundred

as

well

Indeed,

initiations

influential

old

reading-transmission,

fifteenth

recite

praise

(including

46

Rinpoche

Vajrayogini

little

high

[still]

exist in Gakhok!"

and

parts of Kham,

and other
spread

made

then

tion

until

many

received

esteemed

when

Dezhung

encouraged

ma.

solemn

him

48

vow:

mantra _of Cakrasamand will finish

in
his

highly

into Cakrasamvara,

the
and

the

"I will

vara

in the next

one
life

if Icannot in this life!"

His

uncle

wrote

"My

young

from

Nyiga

was so

impressed

letter to Garon Lekpa

nephew

has

Dorjechang

Rinpoche

village.

who

was delivered
was sealed in his

In his reply,

his life, Lekpa

telling

he

him,

the Cakrasamvara
the

vow to

do

one

Isn't that marvelous?"

by

wrote:

hand

to

Lekpa

retreat hut above Dzinda

which Dezhung

Rinpoche

that

in chis life and to complete

them in the next life if necessary!

letter

pledge

Rinpoche,

received

and made

hun- dred million recitations

The

by this

Rinpoche

kept

all

12

The

vow

good,

young.

your

by

it is extremely

Today

month,

of the

made

but

and

is

the

Buddha's

SA I NT

the

day

eighth

mgon
morning on

in the

should
recite

take

as

mantra

he should

as

Nyiga

49

Mipham

as

of the
will

and

possible

Mafijusri,

Gyatso

Then he should

take initiations

that

the

begin

and

day

(Lha

'babs

"wisdom pill"
Early

himself.
the

day

young
he

vows

(the

Bodhisattva

serious

studies,

my retreat,

and oral instructions

for

Along with the letter and pills, Lekpa Rinpoche

one

of his old rosaty strings for the

boy to tie around his waistY

1912

of

and

from such masters

50

dispatched

boy

should

"Arapacana"

When I have fin-ished

him initiations

lunar]

holy

heavens

great

the

the

Mafijusri

then

very

is

[nimh

be

the twenty-second,

pill

Dorjechang.

I will give
practice.

much
of

Wisdom).

this

nephew

to study well when

the

from

dus chen). I am enclosing here

made by 'Jam

SEATTLE

young

important

twenty-second

descent

IN

young

his

By the
that

age

one

of six, Dezhung Rinpoche

day

names

the

rgyas

(Sangs

Buddha"

mtshan

the

of

his uncle by reading

him. 52 At

age

dkar

Yid

gave

father

six he did

on a

ored

robe,

and

yogurt

in

elegant

as

enthronement

Otherwise,

as
he

practice.

then he could
sometimes

bu).

faster and better than

an

to

omen

Through

Before

he

own

him.

of milk

This

presaging

the little

hear children

saffron-col-

offering

he

his

monastery.

to devote

he wished he. could

his

53

he had to obtain the

the leader ofTharlam

see or

occasion,

At this time his uncle

made

continued

of

of brocade.

bowls

good

the

com-pilation

On this

Rinpoche.

parents

well

of

bodhisattvas--he

throne and Wear his

and his

interpreted

"Names

for the "White Protector"

vest

ritual

from Nyiga

made him sit

reading

even

the retreat, however,

could perform

initiation

nor

bzhin

him

and

a retreat

so

could recite
the

brjod}:-a

buddhas

annoyed

(Mgon

out

reading

when

himself

window

later
future
54

to his

now

play-ing outside,

go out

and join them.

and
and
55

1913-1914

At

age seven,

of celibate

Dezhung

Rinpoche

lay ordination

took the

vows

(tshangs spyod dge bsnyen) from

the master

Nyiga Rinpoche.

When the latter

FIRST

clipped

him,

off

he

YEARS

strand

13

and

the

ordained

formally

name

lay-ordination

Zangpo.

when

Once

he

was seven or

Druptop

of

disciple

and

ofThaklung.

the future

He proclaimed

Dezhung

way

this

Trulku

rumors

reincarnation

about

Rinpoche:

Hevajra

came to

the village

Ngawang

to

Trulku

Nyima

eighteen

"This is

started

of Dezhung

clairvoyant

who had been

Lungrik

completed

in whom all had faith,

56

eight,

Rabcen,

Sangyay

Dezhung
had

(184os?-1898),

In

hair

him

adept named

retreats,

THARLAM

of his

gave

also

Ngawang

AT

my

circulate
Lungrik

Zangpo,

chief guru!"

that

the

Nyima

had

been found.

I9I4: Age Eight

the

age

to write.
can)

and

Ngawang

serious

or

of eight

His

uncle

"headless"
Nyima

Dezhung

taught
(or.

Rinpoche

him

cursive)

was no expert at

med-itator and practitioner,

scholar.

both

had

scr ip t s

calligraphy.

not

learned

"headed"
7

By

He

trained

(dbu

Uncle

was a
scribe

same year,

This

"bile fever"

to the retreat

invited
the

Dezhung

(hepa-titis?

monk-doctor

r88o-1950),

famed

body

at death.

small

house

monastery,
Dezhung

just

to

Dezhung

sixth

Rinpoche

or

unrolled

told

thangka

versified

showed

that

above

in

the

From

59

initiation
this

the

of

him

and then

time

gave

he

the

Dezhung

poem

in

Rinpoche

praise

of

someone

knocked

Nyima

and

of the

Lord

bols

on

the

throne

and

the

afterward

the

it to his uncle, Ngawang

moment,

symthe

first

Sakyamuni

kindness

under

of the

Buddha's

Ngawang

Buddha

certain

lions

day

fourth

the

Uncle

of the

explaining

as

the

of

of Dharma,

Rinpoche

also
such

seats.

lotus

he stayed

high

for both White Tara and

day

the

thangka

Dezhung

Buddha,

At

year, on

this

month,

the wheel

an

first

initiations

in life

distance.

illness.

(ca.

achieved

Buddha.

around

lunar

turning

the

Nyima
cousin,

Gyaltsen

having

built

hailing

received

treat

the Medicine
In

within

Rinpoche

medicine

Later

5"

Ngawang

for

he had

down with

ior distant

Jamyang

Gelong

was

later

in

sen-

his

the rainbow

retreat

so

'khris tshad),
house

Josay

who

came

Rinpoche

wrote

Bud-dha.

When

he

was

amazed.

At

Nyima

at the window

of the

retreat house. The Dra'u Pon ruler's local secretary

come to
Nyima
the

offer

passed

them

the

poem out

secre-tary, too, was

everyone

bowl of yogurt.

in the monastery.

saying, "This is

through

surprised,

Uncle

the window,

later

The secretary

showing
kept the

sign of coming greatness!"

60

had

Ngawang

and
it

to

poem,

2
early Studies under Gaton Ngawang
Lekpa

I
I
N

1915

Lekpa

humble and little-known

retreat
to

returned

an

Though

greeted
his

at

the

teach

crumpets

ordinary

Tharlam

Ngawang

Soon

monk

and

his

hermitage

and

monastery.

his

home

no

high lama, he

some

of

from the

arrival,

retreat

Nyima's

Gaton Ngawang

of strict meditation

was

and other pageantry

music

cymbals

after

years

N aysep

Dzinda

monks,

and played

61

meditator-monk,

from fifteen

at Tharlam,

with ceremonial

fel-low

temple.

emerged

(1864-1941),

he

house.

whom

by

blew

upper

roof of the

went

to

Uncle

latter

broke

The

retreat to meet him.

At

the

opening

Ngawang

Zangpo

Ngawang

Lekpa

Rinpoche

saw

Lekpa

was

of

the

door,

(Dezhung
for

the

awestruck-and

Rinpoche:

The

the

Rinpoche)
first

nine-year-old

met

time.

Gaton

Dezhung

frightened-when

master's

skin

had

he

bluish

sun

tinge from staying out of the

hair reached

neither

having

very thin, and

as being barely

cut for fifteen

been

he struck

an

at

age

early

he

normal monk ofTharlam,

been

retreat.

Born into

village

of

Much

of his

her-mitage,

initial

he spent

ordination

Phende
When

abbot,
he

was

Kunga

he

Khangsar
64

(Lam

abbot

There, at

'bras)

Ngawang

age

and

and

age

nine

Shedrup

he

took
Ngor

former

Lotro

(182.2.-1884).6'

there

on

foot

received

instructions

Lotro

own

his

intelligence.

journeyed

and

in the
special

at the Dzinda

visiting

Tenpay

eighteen

Path with Its Fruit

great

the

ily

Ngawang

At

Dzinda

enjoyed

in retreat

retreat.

from

to the

teachers

being

to Ngor, in Tsang,

westward

1905/o6).

teacher

of the

founder

Gyatso,

never

diligence,

faith,

first

sent

ordinary fam-

he

excellent

for

of

youth

his

an

Dzinda,

except

resources

Rinpoche

as a

Naysep

inner

Dezhung

62

had

nearby

advantages

young

the

of this world.

Gaton had started life

and

so many years. His

were long,
years. He was also

for

to his waist and his nails

down

from

Nyingpo

(d.

the
the

ca.

EARLY

nineteen,
about

vows

he

then

The

UNDER

GATON

NGAWANG

as not

Iacer

and

Jamyang

monastic

full

not

only

eating

ordination,

strictly

observed

noon)

after

and
the

from

monk's

strict

however,

just

but

also

diec.Gl

strengthened
twenty-six

took
he

(such

vegetarian

meet

STUD I
ES

15

LEKPA

hardships
his

(1890),

receive
Khyencse

Garon

faced,

deter-minacion.
he

walked

teachings

all

the

from

When

way
the

to

great

he
Dergc

was
to

masters

5 GatC>n Nsawang

Wangpo

Lekpa. Minyak, 1928. First of two surviving

(1820-1892)

and

Kongrrtil

photographs.

Yoncen

Gyarso .GG

He

had

nothing

teachings,
when

and

assembly

and

bering

being placed

he

Many

laymen,

and

in the hundreds.

on

masters
serious

giving

instructions,

of students.

life--monks,

num-

the

was

Khyentse

initiations

offer
created

to

chis

the atten-

Since

finally

crept in from

sat

in

the

last

Khyencse

row
looked

from

no

to receive

the

at

the

up

from

of

come,
were

restrictions

rear

back

large

all walks

chis

teachings

the

for

Once

of profound

join

dance, he thought

be the ideal chance

Suddenly

co

laywomen-had

master. He humbly
and

series

tried

people

return

in

diffi-culty.

might

from

the

of the crowd

of the

temple.

16

SEATTLE

and called

our,

saddened

and

out that

"Throw
ragged

monk

perplexed
faith

from

in the master

was

Gaton

did not

waver.

He believed

the

Maiijusri

and what

himself

Gapa!"

by this, but

was

master

IN

at the head of the assembly

his throne

his

SAINT

was meant to

he did

purify

Gaton'

past misdeeds.

next

the

On

occasion

of public

teaching,

Gaton

again tried to gain

admission,
Again
Gapa

humbly

Khyentse
monk!"

was

alone

he seemed
guru's

Finally

to be

grace.

Buddha

out,

as

out

Each
and

deeply

to view

ragged
time

he

public

depressed,

since

from receiving

the

as

the

the master

himself

At that time, the biography

of Khyentse

and Gaton read in it the prediction

Khyentse

vowed

back.

far

the

times.

away as ever

But he continued

the

out

rejection

five

for

he became
far

at

"Throw

This happened
singled

humiliation.

a seat

taking

called

that

would

have

if he could

five

receive

that

different

the

was

printed

in the future,
rebirths.

teachings,

Gaton

he would

devore

them

including

he

was

on to

finally

the

gurus,

thirry

to

and

Then,

of oth-

of Kongtri.il

ers,

Rinpoche,

From Kongtri.il,

ini-tiations

ninery-five

them
rebirths.

intercession

graced by KhyentseY

some
among his

Khyentse

and

Khyenrse

the recommendations

he received
From

mastering

next

the

perseverance

through

to

completely

himself

passing

too,

and instructions.

he had the greatest

and Kongtri.il,

and continually

Garon then returned

to his homeland,

prayed

faith in
to those

two.

death ofhis father,

he entered

Though

great

he

felt

as

of Avalokitesvara

he

believed

that

practiced

and

mastered

the

Path

with

profound

For

described

transmitted

profound

Its

He hoped

Fruit,

system

cultivating

but

required
such

and the embodiment

course of this
ma verse

Shes bya

therefore

also

pray

Mafi.jusri

first

practice,
of praise

Tibet

who

whereas

doctrines

difficult

that

to

intelligence

to

a
mas-ter.

Pal)4ita

Sakya

he

as

of refuge. In

he recited 4,100,ooo
of Sakya

the

such

understanding,

of all places

few

of the

to revitalize

realized

insightful

he

in

tradition,

great

thought

the

should

he

retreat.

prac-tice

Ma rzi bka' 'bum,

many

that

and

the

in the

were

where, after the

long meditation
in

faith

there

Path with Its Fruit.

Pai)4ita,

times the
combined

with the

same

During

number

accomplishing

of prostrations.

retreat,

the
the

other

similarly mind-boggling.

1,ooo,ooo

mal)4ala

contemplating
During

water offerings

Vajrasatrva
and

offerings,

impermanence

those

liminary

He completed

1,8oo,ooo

recitations,

fifteen

years

and 1,5oo,ooo

at

exertions

Garon's

"pre-

practices"

2,40o,ooo

refuge

recitations,

spent

were

and

year

alone.
he also
offerings

Once when he urged his mother

to

offered

700,000

of butter lamps.

EARLY

bring

more

him,

saying,

bring all

retreat

this

butter,
"We

butter

hut, eating

essential

every

STUDIES

UNDER

GATON

NGAWANG

17

LEKPA

ele-ment

bit of it

as

she

up
the

here,

and it is

with

butter."

of the Tibetan

offerings.

angry

became

are poor,

you

scolded

difficult

sitting

Though

diet,

and

very

in

butter

Garon

to

your

was an

had

used

P l
) i
t a used by Gaton

6. The thangka ofSakya

fifteen-year

Gaton replied,

even

tasted

that shone

his

After

with

Its

"Mother,

Lekpa during his

through

saw

I am not eating it. I haven't

at me! " He moved

it. Look

mother

Convinced

Ngawang

retreat

into

the hole in the sealed

the

emaciated

face

the

entrance,
of her

light
and

son.

he had told the truth, she broke into tears.

fifteen

Fruit

of realization,

years

of strenuous

instruc-tions

Garon emerged

and

at

practice

his

age fifty to

of the

Path

attainment
begin

68

his

career.

teaching

as one
est

SA I NT

IN

S E A TTL E

He

quickly

became

acknowledged

Fruit

masters

of recent

of the great-

Path

with

mitted

the

teachings

of initiation

heads

of

Its

generations.

trans-

He eventually

on

many

nine

times

and

placed

vase

the

the
of the next

most

eminent

Wangpo's

rebirth)

generation's

masters of his tradition,

including

Jamyang
Chok:yi

(Jamyang

Khyentse

Khyentse

Lotro

and several

abbots

and candidate

abbots

of Ngor. He also

was

as preceptor

honored

(dbu

b!a)

many

by

great

nobles ofKham, including

young

the

(1915/r6-1942).

When
his

long

knew

Garon

retreat

Lekpa

nephew?"

Tshewang

Dtidtil

Nyima

intelligence.

came

out

of

to Tharlam monastery,

he

Rinpoche

Dezhung

Ngawang

of his promising

your

king

and returned

young

of the

with Uncle

Derge

69

first

Rinpoche's

five

years

having

been

in retreat

and

But he only asked, "Is this

"Yes," replied Ngawang Nyima.

Lekpa
long

Rinpoche

time/

gazed

at Dezhung

''What

He asked,

has

Rinpoche

he

been

for

reading

a
so

far?"

"Mainly
biography

the

are

"Those
special
read

biography

some

of the

biographies

that

said

Path

Lekpa

the

Rinpoche
carved

already reached
Thereafter

"But

Rinpoche,
I also

available

who

recommend

age

had
he

masters'

in blockprints."

biographies

72

Uncle

printed?"

explained

Ngawang

able

of Nyiga

real

something

few

Wangpo

had

volumes

had

even

he owned

in large

Fruit

sending

of these works from

one or two

who had

sacred

books

numbers.)

73

(Nyiga

were not

In that

began to read the lives of the

masters

Ngawang

some

by

with Its Fr t ~ :it instructions.

and

with

Nyima,

Rinpoche,

renunciate,

Rinpoche

Its

to borrow

Path

Dezhung

Khenchen

Loter

those parts.
Uncle

the hermitage
of the

that

at Derge and that

messages, was

was a

Lekpa

Nyima asked.

the blocks

volumes

and

with Its Fruit line-

are now

were

"Where
Ngawang

good,"

for Mila-repa.71

faith

songs of Milarepa, the

a few other things."

and

Chakme,

of Karma

Ngakchang

Chodrak

Sonam

(1572-1641)

way
Path

Chophel,

and several

others/

From
Rinpoche

age

the

out of his

retreat

uncle's

become nearsighted
could

not

believed

this

far-off trees

was

caused

inside

younger

sisters

came to meet
was

amazed to

however

At

all those

nine,

Dezhung

house.

age

By

nine

he

had

and

landscapes

clearly.

He

years.

One day at

accompany

him and

age

him home,

nine

and he

see-

vaguely-sunlit,

distant than

wall.

was

he

and

see

by staying
his

until

of five

never came

open

places

and things

more

nearby

first

he

felt

apprehensive

at the

sights

and

people outside.
While walking
purposely

took him

back to his parents'

house,

his sisters

EARLY

by

UNDER

STUDIES

CATON

NGAWANG

19

LEKPA

a steeper

path that passed

a stream.

by

When he

saw

the flowing water,

he

stopped

sight. At
the

path,

in amazement

and stared

an

uncanny

at the

incline in

he

got down

and knees-all

and

crept

on

along

his

hands

those

years shut up inside

saw natural sights,
and for him a small

had made him disoriented

was

hill

a steep

like

when he

mountain.

crawled along/
and weak/

To climb

was to

way,

solemn

smallpox

Later
brothers

after

inoculation.

coming

prayer

while

standing

Kunga Yeshe,

out

This he did

within the main Tharlam

statue of Ga Rabjampa

monastery.

soon

thing he did

take

in the traditional

making

he

normal hill left his legs shaky

One important

of retreat

His

as

sisters knew this, and they laughed and pushed him

temple,

before

the founder

the

of the

77

that

day

he

went

and sisters. He

with his siblings

and

was

home

and

delighted

played

with

his

to be back home

to play with friends,

though

the

other

now

children

would

sleep

would

not let

called

stay.

him

back to Uncle Ngawang

next

years

two

Ngawang

was

He thought

His

gave

father

he

his parents

him

little

of yogurt and parched barley flour, and sent him

package

the

him "lama."

at night, but that evening

there

Nyima

to

allowed

Nyima.

he

most days and

go

He felt let down/

continued

home

stay

to

every

with

night,

sometimes

For

Uncle

though

and play

he

with his

rel-atives/9

year

That

monastery,
major

teaching

kun btus}-a

and

Lekpa

the

Collection

collected

Jamyang

more

including

the Jyekundo

the
dga'

Ngorpa
rgyal

Nyingma
of

the

BuldU

many

teach-ings,

compilation

master called
Atro

Dezhung

To

from

Lama

Behu

monks

Wangpo.

(tshe

Lama

from

Tharlam

Rinpoche

was

Kun

monastery,

the

nun

sister

the

the
pa)

Chodar,

Gyatsho

Dzokchen,

chieftain,

these

gath-ered,

Kunga

Yergye

mtshams

Rinpoche's
receive

disciples

Ngawang

first
thabs

of sadhanas

Lekpa

Sakya

his

(Sgrub

Garon

hundred

Lama

mtshan

retreat-meditator
and

one

than

ofTharlam

as

ofSadhanas

by

Khyentse

teachings,

gave

Rinpoche

fourteen-volume

initiations

teacher

in the old main temple

(1915),

Garon

lifetime

Jamyang

itself.

made

80

Lodro,

During

the

to sit between

two

of his

chant-leader

one

"uncles,"

was

of whom

monastery

the

(dbu mdzad) and the other the dis-ciplinarian

(dge bskos).

In

quakes

the

auspicious
Rinpoche

teachings.

master,
and

course

shook

collection.

of the

became

To

At

ill

ensure
monks

volumes

of

They

one
and

the

many tremors
were interpreted

teaching,

temple.

omens. 81

all the

eight

the

point

temporarily

health

recited
the

Garon

and

aloud
sacred

the

one

Kanjur

as

Lekpa

halted

longeviry

or

his

of the

hundred
canonical

20

Dezhung

Rinpoche

of the other monks

few

of the

mumbling

way

his

finished

suspected

IN

even

that

as

and his

well

as, or

been

had

so

of reading

monks

many

better than,

just

they tested

of them, but still

Due to the kind instruction

82

many years
came out among ordinary
uncle

he

any

some

before

half of theirs. A

through the recitation,

him, and he proved to be faster than

clear in enunciation.

SEATTLE

volume

had completed

monks

his

SA I NT

he could

of his

when

practice,

easily

of the older monks.

he

read
83

I9I7: Age Eleven

In 1917

bshad)
first

transmission

time,

hundred
teachings,

The

teachings

on

(the

the

old

were

the thirteenth
death

life story ofKunga

composed

received

day

anniversary
of

many

Yeshe,
by

on

latter's

Fruit for the

Tharlam

of

by

one

about

beginning

of the
of

monks

based
the

temple

Before

84

(slob

the esoteric

with Its

main

disciples.

fifty

Yeshe), at the request

biography

Path

of the

in

and

gave

Rinpoche

also

monastery.

month

Lekpa

Garon

second

Rabjampa

these
lunar
Kunga

he expounded

the highly
dis-

ciple

the

poetical
Drung

Tsultrim

the Path

said

Ngawang

an

the

religion,

of White

presaged

that

that

he

monastery
he

be

offered

Jambhala.

Garon

dream

the

himself

would

not

much

would

much.
Nyima

by

foreshadowed

Thariam

but

materially.

image

gift,

night,

benefit

Uncle

he received

from Garon, but he

occasion

this

previous

instructions

all these

received
times

of four

understand

Rinpoche
that

Rinpoche

the first

was too young to

this

Lekpa

being

with Its Fruit

later said he
On

Dezhung

Gyaltsen.

teach-ings, this

with

able

to

regard

to

lot

help

85

I9I8: Age Twelve

Even

when

eleven

or

In 1918
of

Dezhung

twelve,

Tharlam

demolishing
hundred

main

the

old

thousand

blessed

image

monastery.

butter

lamps

and

merit

He

for
hall,

Kunga

offered
offer-

making

of just

in him.

the renovation
and

before

performed

in the old temple

Rabjam
also

he

boy

interest

preparing

structures

other
and

special

assembly

prostrations

of Ga

of the

of gathering

took

had begun

Garon

the

was

Rinpoche

Garon

Yeshe,

founder

one

hundred

daily
ings,

solemn

one
before

in

the

prayers.

course
During

this

period

Rinpoche)
The
language

young

the

went to
master
studies

see

Ngawang

Zangpo

(Dezhung

him.

advised
and to

him

to

devote

himself

to

EARLY

begin

as

STUDIES

UNDER

CATON

NGAWANG

21

LEKPA

with the

study

of Tibetan

grammar

(Sum

As

grammar

teacher,

rtags)

the first nondoc-

trinal

studies

was to
ble

in this

Ufe.

his

he

take the humscholar,

Gelukpa

doctor,

and

meditator

Geshe

Losang Chokyi Gawa,

who

had

Lekpa.

86

ually

received

stayed

two-day

teachings

from

Garon

Ngawang

This geshe habit-

in

fasting

(smyung gnas),

retreat.

He

continually

practiced

retreats
and

by

the

completed

more

than three

thousand

fasts

and

had

end

recited

of his

over

he

life

three

had

hundred

million mantras of Aval-

okitdvara.
Gelukpa

yogi

He

of the

grammar

was

the

student

Geshe,

preceding

generation

who

had also

taught

and poetics

to Garon (at the recommendation

Wangpo)."
The

of Ordzong

scholar and

ofJamyang

Khyentse

young

Dezhung

Rinpoche

requested

Garon

Lekpa

Rinpoche

begin

the

reciting

aloud

to

order

to

course

of language

the beginning

an

establish

..

good results.

ka

ra

na

the

monks'

extremely

studies!
blower

miles

(Thag
the

Rtog.r

or

west

of that and

!hag

part of the Gser

also learned

chapter
instructed

bsam

under

don't

will certainly

conch

by

the

first

retreat

[i.e.,

near

gram-

the

the

grammar

Kavyadarfa.

him in Tsongkhapa's

to

about

Thag

Pass

months.

In

stay with him (in

commentary

matical

Fifteenth

poetics,

time

hut,

him for five

subsequent

the

Indian

Daq.c;lin's

for

secluded

tog Tibetan

classical

of

went

then

of Tharlam

1919), he studied

!dan

you

Dharma

was

Gaton

"Henceforth

In the future

Gawa's

la), and studied

course

1918

of the

tem- ple for

day.

omen.

of the

skad du byii

conch-horn

the

of

to read

began

he said. 88

Rinpoche

Chokyi

fifteen

assembly

in

ensure

and

the roof of the

at the good

your

Dezhung
Losang

assembly

from

a great
teacher],"

famed

Rinpoche

by

himself,

begin-ning

Lekpa

great

the

first

symbolically

grammar

grammar text, "rgya gar

blown

pleased

be slack in
become

,"

was

monastery

auspicious

Just when

out the start of the

studies
of the

Karmapa

(Sum

reading

The

rtag.r).

and

He

the middle

geshe

Dga ' !dan lha brgya

also

ma

(a

guru-yoga

text)

and

in

some

literature,

fasting-rite

times

with him several

performing

the two-day

fasting

retreat (smyung gnas).

During

late

was gone

Lithang

Dezhung,

also

gave

disciples,
Dezhung
In

first

many

and

ofDezhung

where

other

monastic

including
Chophel.

he

gave

ordination

traveled
the

esoteric

'bras slob

the

request

At this time he

to several

Anjam

to

(Lam

at

(1885-1952).

Lekpa

Garon

He

teachings

Dezhung

important

Rinpoche

and

90

approximately

grammar

1918,

with Its Fruit

An jam Rinpoche

full

early

Tharlam."

from

of the Path

transmission

bshad)

and

1917

Rinpoche

studies

1918,

and

after

his

probably

absence of Gaton Lekpa Rinpoche,

return
still

Dezhung

from

his

during

the

22

Rinpoche
cousins

nominally.
T endzin;

Ra'ok

The
his

pay

discipline.

barley

come

cwo

attention
One

beer.
along

he

cwo

who

were

slightly

to

the

also

was

brother

cousins

points
pastimes

rhey

wanted

Dezhung

and drink with them.

nor wane to

He

named
and did

of

monastic

was

drinking

Rinpoche

to

was nor sure

he

be rejected

in and went along.

least

Jampal

was

high-spirited

fine

at

named

and sidekick

were

teenage

older

monks,

favorite

Once

gave

SEATTLE

of their

should, bur he did

Finally

with

ringleader

younger

Ka. shod. The

nor

up

took
from

IN

SAINT

by his friends.

]. Meditation

retreat in southern Capa (near Shangu),

summer

'947

In the
who

was

over to

neighborhood
well known

Aunry's

and have

Becween

the

to buy

that Dezhung

a woman

three

sin-

drink!"

"Aunry"

of them

they

was one

said rhe

go

cwo

co.usins.

have

enough

of you!"

gle drink. Bur

Rinpoche

called

for her tasty beer. " Lee's

a strong man our

"This will make

money

lived

locally

didn't

when

of the

"Aunry"

saw

EARLY

little

you

UNDER

STUDIES

CATON

NGAWANG

23

LEKPA

parry,

she said, "If the lama is drinking

today, then

all don't have

to pay."
The cousins'

delight

knew

no

bounds.

They forced

bowl of barley beer

on

Dezhung

Rinpoche,

They chided him,

ing,

"You

strength!"

weakling!

to sip from

he

began

to

started

beer-seller
calmly

not

did

like

taste.

the

If

you

drink,

you'll

develop

Finally he began

his

had drunk quite

forgetting

who

say-

to

cup.
a bit,

Two

lurch

himself,

throw

looked

or

three

swagger

and

hours

later, after he

around,

and

totally

he

things

the

room.

saying,

"He's

about

Aunry

the

o.q

and did not

interfere,

lama.

He

must be subduing evil

obstacles!"

Later

that

evening

he

somehow

stumbled

home,

him,

sensed

drunk and red in the

face.

When

Ngawang

Nyima

saw

he

to

trouble. He demanded

know where he had been. Dezhung

usually

very

to his

uncle,

was

Nyima

Rinpoche,

was

who

polite

gave a curt

just

reply.

Uncle

Ngawang

deeply dis-

pleased.
Dezhung

disciplined

Rinpoche,

under

year,

the Kagyii

Dezhung

adept

his

presence

for

the

Druptop

of his

Ngawang

the lama

to

gave

life. 9 '

hundred

He used

slip

end

the

disciple's
butter.

of

head,
Evil

people

ba) instructions,

also

of

it
such

grass

would

as

disciple

in

of his. When

people-all

would

the congregation

into

the

enter

as

murderers

of

and

groups-even

to large

thousand

stalk

and

was a master

lama

to walk around

and

Topju

met

all alcohol and tobacco

('pho

trans-mission

or a

affected.

he

is said to have

Ngawang

This

was

Nyima

this

But

when

to have renounced

rest

became very
even shortly
was still in his

behavior

Rinpoche

consciousness-transference

Uncle

his

influence.

at "Aunry's,"

the episode

thirteenth

their

taste

the

dun and Jamgyal

liked

monk, after studying

under such strict

after

never

Rinpoche

a more mature
monks as Lama

beer. As

that

After
of barley

crown

of each

if inserted

or

thieves

be
and

into
often

collapsed

during

afterward.

also

the

received

transmission

crown

and

him

companions

person

had

of his head.

he

did. 93

forty

how
friends

worse.

years

important

can

When

son

lama,

inserted

he

into

the

one man

in gratitude,

was

immediate

influ-

ence a

running

around

in their community,

of Dawa Norbu's

Rinpoche

when he

experiences

one's

strongly
he

him and sharply

later,

grass

of

adolescent

(the father

Dezhung

to the man's

blade

were:

an eye on

kept

realize

friend

vomited

this

92

with his two cousins,

old family

met

consciousness-transference

Rinpoche's

the

for

some

and

Rinpoche

the

Dezhung

made

teachings,

When Dezhung

criticized

never
gave a

came out

him for what

forgot

large

an

mother),

sum

that,
of

and

rupees

24

of Tiber

as a

Dezhung

refugee.

"Those who criticize

SA I NT

you

directly

IN

Rinpoche
for

your

real friends, not those who speak nicely

when

you are

wrong."

94

S E A TTl E

often

said,

are your
to your face even
faults

'First Scholastic
under Shenga

monastery,

Rinpoche

for the old protector's

mgon

chapel,

the old temple.

the main structure

rebuilding

khaniJ

to Tharlam

returned

to renovate

with the intention

work involved

at ]yekundo

Rinpoche
Lekpa

Garon

IN 1918,

ATER

Studies

completely

The

(except

years to com-

and took three

plete.95
During
Garon

the

Rinpoche

to

the

Mahayana

renowned

Lekpa Rinpoche

bright,

so

to

Jyekundo

fundamental

before

his

sending

for lack of

study,

but he could

him

of

away

he

training.

block

the

under
Shenga.

to be

very

stressed

the

charge

of his nephew's

not actually

Rin-

works

so as not to waste

proper

in favor

studies

Khenchen

young

the

(Dezhung

his

master

intelligence

was not

begin

(1920),

send

philosophical

considered

of studying

project

to

Zangpo

seminary

importance

Nyima

this

of

decided

Ngawang

fourteen-year-old

poche)

year

second

Lekpa

Uncle

his

innate

Ngawang

going

away to

the plans

of his

own

teacher Gaton.

For

the

liked

called

noth-ing

others

laugh.

Dezhung

better

Dzulo

and

lama.

road

two

fun,

and

Rinpoche

the
they

walked

they met
advice.

struggled

to keep

on

the

straight

hard and dawdled

clothes,
robes

leading

the

so

while
clearly

to

decided

clothing.

he

make

have

Dezhung

horse.

Jampal

only mount. The latter then

young

while

lama with all the

blessings

Dezhung

The two

much along

and

Rinpoche

face and pretended

humble and respect- ful attendant.

so

to

and

monk's

the road, dispensing

All

because

superior

of them

the role of the eminent

travelers

cousins.

monk

joke

switched

on foot,
one and

Rinpoche's

("clown")

good

ordinary

horse

as a young

Tendzin rode their

grave

than

wore

He

Dezhung

Jam pal Tendzin, the most

mischief-making

the

On

played

was

this cousin

Rinpoche's

marked him

some

two

his

of

Everyone

to Jyekundo,

and atten- dant

companion
active

96

journey

boys

to be his
laughed

way

the

that

as

nightfall

had only reached

8. )yekundo

After

the

the

seminary

laughter

environment

Jyekundo

approached

SEATTLE

summer

with

(bshad grwa)

1947.

his

awaited

monastery.

they found they

the nearby village of0ronda.

with its hilltop monasteries,

disciplined

IN

SAINT

cousin,

Dezhung

Teaching

of Jyekundo

at

more

much

Rinpoche

the

monastery

at

scriptural

at

this

time

was

the great scholar and adept Dzokchen

Shenga

(1871-1927)

Shenphen
Shenga

been

nomadic

Khangna,

of northern

98

Nangwa.

Chokyi

had

at

born

dis-trict

name

full

whose

and

to Sining.

the

local
00

school.)'

hereditary

place

His

were

family

was

ears.

pierced

His father

though

the

was at

na, or

Gyalkhang

seven

Shenga

on

the

that

of

cshang,'"'

hundred

or

two

Khangna,

patrons

originally

intended

young

the

about

located

mainly

was

He

Khenchen
Kha

to the northeast,

of about

chieftains

in

monastery

(A Gelukpa

people

thereabouts.

families

chief,

99

thang

('brog sde) in the borderland

Ozachukha-a

three days' walk from Jyekundo

route

Khenchen
Gyalkhang

master

The

'Ja'

was

nomad

layman,

with

to make him the next

was not

interested

in

marriage.
The Gyalkhang
nomads,
and

made

raiding.

some
Once

chieftain

when

of about sixteen, he went

uncle. They succeeded

when

they

bulging

were

family,

of its livelihood

belly kept lagging

their

many
rustling

horses

raid with his

herd of horses,

escape, one mare

behind,

Tibetan

a young man

horse-rustling

in stealing

making

by

was

Shenga

on a

like

slowing

but

with

FIRST

SCHOLASTIC

27

STUDIES

down all the other riders and horses. They

were

chat just to turn her loose might give themselves

pursuers.

Finally they decided

to kill the

afraid

away

to

g.

Khenchen

mare.
the

Shenga. The only known

took

himself

Shenga

animal's

belly. Suddenly

mare,

out, and the

co

foal. This poignant

scene

Soon

thereafter

the

mortally

Dorje

(1872-1935).

become
monks

remarked

high regard
Shenga

life

for

Paltrtil

not

gave
this

to chis

"My,
of

ran away

then

good.

son

He sought

Rinpoche

slashed
dropped

wounded,

impression

great

the

dbang,

turned

on

him

"You

must

an upper

robe.

Some

and

02

home,

out first

and

favoritism

the lama is paying such

chieftain!"'
from

from

Chokyi

him,

suspected

my,

master

Thubten

cold

him

(1808-1887),

students

deep

latter

and

accepting

student

met
Grub

The

sarcastically,

foal

things of the spirit.

witnessed

monk!"

who

left

he

Fifth

deeply

unborn

licking and caring for the aborted

and turned his heart toward

Dzokchen,

and

knife

the

though

her whole attention

photograph.

the

but that

sent

renouncing
renowned

old
him

master

on

to

lay
Dza

was
his

28

Tendzin

Orgyen

Byang

with
studies

initial

a retreat
vision

the

goddess.

for

about

or

Tendzin

kyi dbang

sometime

student

Shenphen

Thayey.

there

the

After

of his teacher,

in

Ozokchen

seminary.

early
began

Though

as

was

of his

he began

called

Onpo

was

rgyan

'jigs

the nephew

and

Khenpo

by

some to

Khenpo

(though

recognized

officially

105

studies

few

(ca.

teaching

teaching

years

Norbu

counted

an

his

twelve

Gemang

Gemang

taught for
thirties

also

his

blessed

continued

Tendzin

Ozachu

lived

Thayey)

Shenga

and

was

and

of that

completion

his

tenure

po

also

trulku of Shenphen

been

or

of Dza Paltrlil

Shenga

104

He

eleven

Orgyen

103

ofByang

been the rebirth

at Dzokchen

of his

in

Shenga

to increase

Norbu (otherwise

Bstan dga').

of the chief disciples

chos

adjustments,

Sarasvati

of

Orgyen

Then,

difficult

for White

at Gemang

Bstan li

have

hermitage

after which he is said to have

intelligence,

med

SEATTLE

at the Gemang

Norbu

some

after

performed

one

IN

Dzachukha.

There,

under

SAl NT

1902),

there

quite

mas-ter at

and

the

years at
he

went

at the Shri

humbly,

death

Gemang.

to

seng

by the end

Ozokchen

in 1909,

his

had

fame

beyond.

Shenga's

fame

establishing

either

learned

main

to

spread

himself

directly

masters

(in

tantras.

next generation.
fifty

students

masters

translation).

Though
with closest
Shenga

was

scholars

at

links
also

and

109

It

was

of

He

but based

the

turned

Indian

fundamental
he

trained

scholars

into

wrote

also

method

Khampa

of

gsum)

an exegete,

As

of the

this

whose

"thirteen

bcu

said, for example,

Dzongsar

of the

that Shenga's
seminary

fifty

108

originally

of the

Gorampa,

general.

was

107

on one

Through

(mkhan po).

the

chen

explanations

outstanding

It

on

'grel)

Tibetan commentators,

the

Tibetan

of the most

his
his

series

and philosophy.

gloss-commentary

Nyingma

through
(through

seminaries

of his

(gzhung

doctrine

on
on

spread

scriptural

(mchan

classics"

he did not depend

many

and

ofKham

indirectly

consisted

of gloss-commentaries

Indian Buddhist

or

many

students)

fundamental

to

continued
directly

curriculum

similar

parts

other

106

from

to Dzokchen
extremely

past,
of the

fond

especially
Sakya

Nyingma

background

monastery,

Sakya

learned

he who encouraged

master

the

of the great

Sakyapa

Pal).<;lita
tradition

Jamgyal

and
in

Rinpoche

(one

He

at Dzokchen)

of his students

undertake
had

Loter
teacher

retreat

the printing

many

received

Wangpo
(skyor

Ngawang

teachings

dpon)
0

Lekpa.

for

and

some

was

More

Gaton himself-considered

also

from

as

than

teachings

the

one

him to be

place

collected

acting

(1847-1914),

in 1909,''

in the first

of Gorampa's

Ngor

his

Ponlop

assistant

at the

student

to

works.

La

se

of Gaton

master-including

an

emanation

FIRST

SCHOLASTIC

29

STUDIES

96

98

RakshUI

G6n

-o

Slmda

32"

IT I BET

Lhathok

Jomda

Thopa
Riwoche

:~

~
0

\.

OGonjo

'-r.;.
'\

0 Drakyab

~~

0
't
~

----

Tengchen

I
I

0Pely01

Map 1. Northwestern

Kham.

of Sakya P a ~ 4 i
t
of Candrakini;

he

was

almost

he

Others viewed

was

unusual

exclusively

him

for

defender

as a

manifestation

Nyingmapa

in chat

of the "self-empty"

(rang stong) Madhyamaka.

In his

staunch

meditation

adherent

of

practice,

rhe

Great

however,

Shenga

Perfection,

Chenpo. He loved to quote to his Sakyapa

or

was a
Dzokpa

colleagues

and students

Losal Gyatso

the

latter's

the effect

disciple

served

for

Mkhyen

master
seminary

sgrub dar

rgyas

patron

at

been

the

{1886-1952).

carving

of

powerful

general

mtsho

phyug

to

also of the

his

his

Among

Dzongsar

( mda 'dpon)

Bkras

who

for

main

the

was

Bshad

district,

which

of Khyentse

had

taught

seven

about
student

Situ Perna

at

113

great

Shenga

commentaries

(1890-1938),

founding

of Khamche

monastery

Eleventh

112

the

the patronage

where

had

Shenga

as

MayshO

that,

Before
Palpung

Gyalpo

rgya

grwa)

under

1910-1918),

had

were

po) of the

(bshad

gling in Derge

Lotro.

(ca.

dbang

practices

(1918-1920)

(mkhan

had been established

years

brtse'i

Jyekundo,

to

years

two

scriptural

extensively

of Tsharchen

111

seminary

Chokyi

songs

the spiritual

coming

Before

SEATTLE

and

that their innermost

Nyingmapa.

IN

SAINT

patrons

Palpung
thong

and

Wanchok

for

the

were

the

'Gyur

the de facto

med
ruler

of Derge during this time, and the Tsang general Thon

pa

Don 'grub rgyal

Dezhung

po

Rinpoche

(b. 1887).

went

114

to Jyekundo

for

just

one

term of study (1920) under this great master,

nine-month

was

who

there

scriptural

the

for

seminary.

were

at this time

taught

Madhyamaka

purpose

of

main

works

The

two

but

Madhyamakiivatiira.

gave
as well as

of each,
other

and

works,

was

This
large

been

founded

master

Kundun

Rinchen

were

system

the

was

largest

the

the

taught,

the

monks.

seminary

several
Vinaya

monk

neo-

Rinpoche

The day after

would

Khon

but

phytes.

had sat

a passage
draw one

or

Lama

seminary

students,

to the

had

(1436

Dra'u

of

in

It

Sakya

In the scriptural

sixty

mas-ter

monastery

monks.
the

to such
Jyekundo

Gyaltsen

sponsorship

still awe-inspiring

learned

by

Sherab

the first time that Dezhung

many

visit

first

monastery
Sakyapa

146os

Chokdrup.

or

explanations

learned

fifty-verse

hundred

Gyagatwa

only fifty

the

The

eight

around

under

also

Rinpoche's

about

Dagchen

1439-1495)

there

was

Ling

detailed

115

institu-tion.

housing

Gapa,

was

Dezhung

monastic

Dondrup

including

text

the

Rinpoche

pa.

text 'Dul ba lnga bcu

Indian

Santideva's

Candrakirti's

He

Dezhung

briefer

also

new

Shenga

of the

mainly

Bodhicaryiivatiira,

that

classics

tradition:

reading-transmission

open-ing

the

This

among

had been

student's

name at

random

(from rolled-up

student

would

have

assembly

name

and expound

was

acquitted

in

the

slips of paper), and

up before
passage. Dezhung

stand

the

several

himselfhonorably.U

Later

teachers

drawn

to

morning

times,

and

slightly

more

that

whole

Rinpoche'

each

time

he

and

afternoon,

(skyor dpon) would repeat the khenpo's

the day in

the

relaxed atmosphere,

assistant

lesson of

Fl RST

SCHOLASTIC

where explanations

were a

)yekundo

was

Dezhung

Rinpoche's

reacher and tutor at Jyekundo

monastery

in October

his distant

Gendun

as

easier and where the students

little freer to ask questions.

assisrarlt

10.

were

31

STU Dl ES

Zangpo

"Lama

discipline

relative

.
on

his mother's

(ca. r88o-1939/4o),

Gendun,"

and

1921

strict

extremely

side,

the monk

tniversally

observer
demanding

of

known

monastic
teacher."'

From

him Dezhung

on

instruction

Rinpoche

both

more

received

Bodhi-

the

detailed

carydvatdra

and

the

Madhyamakiivatiira.
Lama

Gendun

The

(187o-1940).

taught

brothers

same

the

118

and

Lama

khenpo

in local

of another

time

Khangsar

Dezhung

served

controversies.

119

Trulku

for

defender

After

under
he

about

is,

Dampa

also

studied

years as

four
after

Shenga'

of Sakyapa

char

had

chos sde--thar

of Jyekundo

was a stout

and

ied

when

Shabdrung

Anjam

seminary

stud-

1906,

seng ge

Shri

Gendun

of .the

departure

brother

had

to

1901

at the Dzokchen

Rinpoche

there.

rwo

about

from

during

younger

the

great stu- dents, Ga Lama Jamyang Gyalrsen

of Shenga's

Shenga

was

co

he went

doctrines

Central

Tiber and became head of the small seminary at Ngor. He

also

traveled

Dampa

classmate

or

with

was

1940.

Dezhung

as

Ngor
his

receiving

in Tsang at Sakya

Khangsar

reacher

many

lama

and

senior

teachings

from

away

that he passed

in

120

Rinpoche

had

to stay with Lama Gendun

Gendun

the

(1876-1953,

under Shenga),

him, and it
1939

widely

Rinpoche

his personal

been
and

instructed

was

pupil. At chis

accepted

by

Garon

by Lama

32

time

Lama

under

latter's

including

distant

(1902-ca.

Ngor

abbot

Khenpo."'
Lama

21

Dezhung

Khangsar

1933-1936),

As

Gendun

was

so

Dezhung

Rinpoche

book and

a vase

Afraid

immediately
requested

of

off

try

distraction,

"What

later

some
as

and rushed

two objects

to

ran

abbot

strict

asked

of0 water.

Rinpoche

and

the

Ngawang

Yonten

as

"Druk

known

the

teacher

of him. Once he

to

that

go

back into

both

room

Dezhung

room,

the

were

pupils

another

to

rebuke,

and

Rinpoche

holding

the

before him, staring intently into his teacher's

to divine
he held the

are you

next

his

vase over

doing,

Gendun,

snatching

the

swatting

him

over

the

head

hold something

wish.

over a

In

his

nervous

the book.

careless
book

never

monks

1963,

afraid

face

young

three

cousin,

Ngor

future

Gyatso

fetch

SEATTLE

his personal

supervision,

the

or

two

had

Gendun

IN

SAINT

said

fellow?"

out
with

of his

it.

"You

book like that!"

Lama

hands

122

and

should

Another

time,

some

after

mistake,

Lama

Gendun

scolded him sharply,

saying,

over

"You

trulku!"'

But

23

the

head

with

companion,

Ngawang

Yonten

Dezhung

124

soon

Khenchen

he

Gendun'

in his

understand

(at

abbot

nephew,

studies

much

on

least

many

without

more

his

Khangsar

Lama

taught

Shenga

Bodhicaryiivatiira)

beatings

as

slipper,

did well

could

vulture's

never got

future

Gyatso,

Rinpoche

that

found

teacher's

the

Maybe

Rinpoche

his

obstinate

did.

Hah!

trulku?

Dezhung

and

of what

the

additional

explanations. '25
Both

youths

of great

they

were

were

just

always

strict, he
charges

in their

ordinary

hungry.

never

time

teenaged

monks

who

took meals after

noon.

If his two

any

food

kept

sharp lookout

to

work,

in the evening,

one at a

time,

close

friends

The latter

lift

heavy

which

while

with

was a strong
burdens

Dezhung

they
the

was so

young
had

to

other

return. Dezhung

for their teacher's

became

cousin-schoolmate.

able

at that

Gendun

it surreptitiously,

strenuous

gangly,

positions

but

Lama

126

take

youth,

occupy

day

tradition,

Because

wanted

Rinpoche

one

would

eminence

his
and energetic

and

do

Rinpoche

other
could

not. 127
Dezhung

in

the

Rinpoche

highest

under

him those

would

have

saying,

nine

in about

praised

afterward

terms,

months,

In spite of the difficulties,

during

learned

of

the

foundations

Lama

Gendun

face,

but

to

encouraging

Rinpoche's

came

never

remarks.

previous

around

Gendun told

praised

others

and

he

under

inquired

these

Dezhung

sometimes

about

much

as

else."

nine months
philosophy.'

Rinpoche

I
128

he
29

to his

made

disciple

Dezhung

Gendun

"Studying

someone

Mahayana

Once, when

rebirth,

as

I learned

years

three

Lama

instance,

for

ofDezhung

Lungrik

Dezhung

Nyima,

Rinpoche,

Fl RST

the visitor, "He's

He is

as

act

bright,

so young,
assistant

concluded

nine

months,

studies

(dpe cha ba).

scholar

for that fact,

(skyor dpon)."

teacher

'these

33

and he's

but except

only

After

STU Dl ES

SCHOLASTIC

130

Dezhung

under Khenchen

Rinpoche

Shenga.

the great master told him, "I will be reborn in

land where

Buddha

later

thought

that

been

America.

131

Dharma
the

Rinpoche

(ryes

asked

su gzung

While

still

received

ba),

and

on

period

Rinpoche).

Later
Tharlam.
ordination

gso
a

from

the

have

advised

him,

myself."

Dezhung

and sustain him spiritually

Rin-

Shenga

skor

Rinpoche

must

to

also

Once

barbarian

(mdo phyogs) from others;

subjects

in Jyekundo,

Ngal

referred

master

him to bless

not exist."

does
he

studies

tantric

teachings

Nyingma
this

you

teach

great

The

"Learn the non-tantric

I will

land

even

he could

poche

Dezhung

Sgyu

gsum

seminary

ma

cycle

master

assented.

Rinpoche

ngal

gso

132

qlso

from

the

of Longchenpa

in

(evidently

Shenga

133

in
In

1920,

this

as a

Dezhung

year,

novice

his
monk

Rinpoche
fifteenth,

(dge

tshul)

returned
he

also

from

to
took

Garon

Ngawang
kun

Lekpa,

dga'

ordination
and

bstan

were

Yeshe

performed

receiving
gsa!.

the Tharlam

NyimaY

long retreat

the propitiation

His

the

two

fellow

novices

During
(almost

of Mafi.jusri,

novice

name

Ngawang

this

a year

Byams

pa

at

his

monks

period

Rinchen
he

also

in duration)

bodhi- sattva of wisdom.

for
135

HEN DEZHUNG

Rinpoche

DezhungAnjam's

Rinpoche

lama's

R!NPOCHE

was

thirteen

1920), Dezhung Anjam Rinpoche

about whether

or

chat

to recognize

Dezhung

Trulku

fourteen

consulted

as

him

late uncle, Lungrik Nyima (184os?-1898).

believed

w.

as a

Initial Recognition

(1919-

Garon Lekpa

the rebirth of

136

Rinpoche

Garon Lekpa

was

that

rebirth, but he

suggested

that

they

ask

the

throne-holder,

Sakya

Trakshiil Trinlay Rinchen

(1871-1936),
Rinpoche

his

for

official

decision.

Dezhung

Anjam

then traveled

with his father,

the Dezhung

Rabten

chieftain

Wangyal,

to Central Tibet and

visited

Trakshiil

Trinlay

Rinchen,

going

personally

to

meet him when the latter

was

in Lhasa, not far from the large Sakyapa

ofNalendra.
visit

137

Nalendra

monastery

monastery

To

was

was a

also

branch

important

because

of Nalendra,

unlike

Dezhung
Tharlam

monastery,

Rinpoche,
that

self-effacing

(1869-1927),
residence.
his

so at

first

But

then,

was

he

Lhasa,

Trulku

Trakshiil

help

monks

An jam

was

The latter ritually

extremely

protector

throne-holder
Konchok

Tharlam,

lay

in

to

dream

of the

Wangpo
lama

Chobgye

at Nalendra,

because

of

wrote

to

named

though

of his

and

father's

letter

born

in

the

by

Finally

po

of the

retinue,

the great

the rgyal

Sakya

spirit

the

the

ofPema

horse

"The

Chodzom

year,

is the rebirth of Lungrik Nyima."

140

Pe

Sakya

stat- ing his results:

son

the
had

who

was one

who

Sakya

Through

throne-holder's

invoked

Nalendra.

meet
138

Gendun

well received

Lhiindrup,

Dorje,

went

Rinchen.

Dezhung

lama.

Namgyal

on

received

the

to

in the Sakya

An jam

child

himself

was not
Khyentse

actively

monk

to

been

important

har,

owing

limited

Trin-

certain

previously

139

to

that he not stay long in Central Tibet.

hierarch
of

he

invited

somewhat

son, was so

chieftain's
attention

Rinchen

He then taught

was

time

insistence
In

no

Trichen

Chobgye

drew

he

way.

special

Ngorpa affiliate.

though

at Nalendra,

arrival

any

was a

which

Anjam

now

and

at

INITIAL

RECOGNITION

and

Dzokchen

Sakya

Lekpa
is Lungrik

name,

Tharlam."'

you

told

Anjam

Rinpoche

came to

Jyekundo

with

He also

'

his

own

Garon

and told him about

the
He

findings.

final decision.

Dezhung

trulku. You

teacher

visited

Anjam,

can

"I know

recognize

he

him with

like. But Iwant him to stay with

me at

42

Rinpoche,

command
of going

if

Dezhung

Since

Lekpa

Nyima's

35

Trin-lay Rinchen's

Garon's

Rinpoche

guru,

his main

requested

He

further

Shenga.'

hierarch TrakshUl

TULKU

Gapa.

consulted

Khenchen

Rin-poche,

earnestly

the

and

Dezhung

(1921)

to Kham

monastery

Lekpa

year

next

The
returned

AS

for

him, and

against

would not take

An jam

these

them.

was

words

he would
This

close

had

the

never

meant

that

disciple

force

have
this

of

of

thought
trulku

11 The Sakya throne-holder

up permanent
Dezhung

of

TrakshUI Trinlay

and his court at Sakya in 193+

at An jam's

residence
Gonpa,

Rinchen

but

would

monastery

home

only

visit

on a

few

occasions. '43
The
Dezhung

day

offer-

investiture

Rinpoche

of the

(May

and

actual

third

I, 1922),

ing of

his

as a

lunar

and

a set

accepting

ceremony

(na

trulku took place

month

consisted
of robes

these.

in his
mainly

by the

The

bza 'gsol)

on

of

the fourth

sev-enteenth year
of the ceremonial

Dezhung

noble

monastery
lama

from

Jyekundo,

Dra'u

was

(1884-1944),

Pon

invited

Lama
to

Dezhung An jam, who sent him

an

offering

of

money

from

an

where

Tendzin

Gyaltsen

officiate

by

invitation

letter with

he himself

was

staying,

in

ceremony

Lithang

was

Dezhung.

Ngor

Rinpoche

Ngawar.g

(1876-1953),

who

way

his

throne ofNgor.'

day

Thursday;

occurs

only

thought

to

was an

Brhaspati).

once or

twice

Garon

ceremony;

however,

ofTharlarn,

Lekpa

145

(Tib.

an

day,

which

auspicious

as

it

morn-

recognition,

extremely
did

in retreat.

He

and said he would perform

good

not

sent

Skt.

and the

the

attend

another

sun

in the

omen.

a set

was

ing, at

blew simultaneously

Rinpoche

was

This

lucky

Rgyal;

enthronements,

Rinpoche's

ofDezhung

he

on

abbatial

astrologically

Also, early in the

shone forth and the trumpets

main assembly

the

a year, was most

as

such

ensure success.

the moment

assume

asterism

Cancer

Skt.

ceremonies

for

to Tharlam

with Phur bu (the planet Jupiter

or

of the

T iy a

Nyingpo

Shenphen

to

the

Dampa

44

The day of the investiture

conjunction

at

prese1:1t

Shabdrung

from Jyekundo

to Tsang

Kharn

from

SEATTLE

Also

Khangsar
Lotro

came

IN

SAINT

146

that

of robes,

investi-ture

cere ~p ony himself when the new temple was finished.

Much
fifties

later,

when

and in Seattle

Dezhung
(ca.

1963),

Rinpoche
he

wrote

was
about

in his
why

had

come

Trulku"

and its

he

I, who

am

monastery

my

Ga.

When

gave

ro

many

for

lama

chance

to drink

place!"

and

Ngawang

the

it

would

painted

that

realistic

having

auspicious

be

depicted

likeness.
it

who

tea

master]

[The

master

painted

seems

of

long

The

permissible
[the

the

At that time

the blessing of the

milk, which

quite

or

to

Nyima invited him to

Nyima],

guest]

Lungrik
early

the

him. At

from

authentic

stayed

Nyima's

whether

that

time

said,

"I have

native

time

Uncle

[as

have

Lungrik

have

asked
thangka

Nyima

assented,]
to

[the

my own

disciple-host

to

he

delighted

and
created

in

[my

an

interconnection.

To Lama Lekpa
future

rna

Thaklung

teachings

meal. He requested

Lungrik

he

[in

was

rebirth,

Dezhung

religious

him tea with much

nomad

uncle's]

spyod

"Dezhung

the

at Tharlam monastery.

tic assembly

Mkha'

near

district

Gakhok

paternal uncle Lama Ngawang

served

Nyima's]

upper

he

his residence
Na

his [Lungrik
(1906)

to

the

147

year

in

mid-I89os],

as

identified

fire-horse

came

Nyima

be

as

known

born in the

monas-

to

consequences:

will

become

Rinpoche

a great

he also said, "You in the

upholder

of the

Sakyapa

tradition. You

are my guru.

teachings

from

Rinpoche

told

you."

me as

I must

Mterward

follows:

"If

[later]

request

many

the Lord Lama Lekpa

you

look at

our

INITIAL

RECOGNITION

as

connection

teacher

AS

37

TULKU

and disciple,

I think

you are

the

might

be

true rebirth
[or 'trulku'

mentioned,
how

Nyima]."

ofLungrik

are

There

many

such

[Lungrik

other

reasons

when

he

that

as

Nyima]

was

leaving

Thaklung

monastery
said

many

to

monastery,"

one

for [this]

case,

monks:

come

''I'll

once

again

to

this

but
occasion

Iwill only mention

those. In

any

when

I was about

or

nine,

was

the

eight

lama called

Sangyay

Rabten

with clair-

powers

voyant

to

first

me as

identify

the

trulku of the
Oezhung

reached

district.

After

that

report

had

gradually

Dezhung

district,

the

nephew

of

Lungrik

Nyima,

[Dezhung

An jam] Kunga
requested

Gyaltsen,

Trakshii.l

Trinlay

Rinchen

to

investigate

the

and

throne-holder

Sakya

decide

the

matter.

The

latter said the

result

of his

was very

prognostication

positive.

And in

particular,
Dezhung

Anjam

decision
Lekpa

very

requested

emphatically

for

from

Rinpoche,

who

reached

the decision

that

I was

the trulku.
Accordingly,

letter

[Dezhung

an

and

offering

of the

[May

third

lunar

I, 1922], which

rgyal phura strological

rgyal

gling

temple

month

was

also

in
Rin-

Shenphen

Nyingpo

and

investiture
From

ceremony
that

After that,

Lekpa

ceremony

of

in

once
which

year

noble

I removed

an

and

Rnam
Ngor
Lotro
monk]

my

old

auspicious

performed.

again,

the

Ngawang

Oyekundo

robes,

on,

Rinpoche

a set
fourth

water-do&

possessed

the

I sat at the head of the monastic

of "trulku."

guru

was

point

the

in the Tharlam

Gyaltsen,

new

the

the

poche]
the

Dra'u Pon Lama Tendzin

on

in

Dezhung

prepared

presence

the

[Dampa

put

and

the day of the auspi-cious

conjunction,

Khangsar

robes,

money,

my sev-enteenth year, on

of robes. Then, in

day

sent from

An jam]

of

my

incomparably

performed

was

enthroned

an

as

title

assembly.
kind main
investiture

his regent

on

his golden

throne

in the Thub bstan mdo

kyi

tshal,

the

dga'

monastery

great

that he had erected

an

with gifts, including

of the

mind
hat,

"supports"
[i.e.,

a cup

Chinese

temple

books,

silk

and

stiipas],

pieces.

Based

on

there has arisen this profound

connection

recognized

name

and

called

the Sakyapa monasteries

by

the

prayers

and

offerings

speech,

brocade

chos

Tharlam

scarf,

body,

with silver stand, excellent

rdil tshadsilver

sngags
Ga

himself, with

exquisite

of enlightened

statues,

of

and

ceremonial
robes, and

that investiture,
by which I am

Dezhung

T rulku in

in all

pares

Sakya

and Ngor

of Kham

At

of western,

Minyak

age

the

eastern,

in Tsang

IN

SAINT

SEATTLE

and central

Tibet,

from

to the districts

[in the west]

[in the far east].

of sixteen,

Dezhung Rinpoche
ied and practiced

this

after

initial

investiture,

studthe

rites

of Sarvavid-V airocana

(Kun

rig) and other cycles

with Dezhung

of

both

Dezhung
Kunga

monaStery

Lekpa

Garon

Namgyal,

and

master

studies

under

later

(mkhan

From

master

fifth seminary

was a

Rinpoche

he

the learned
close

and

disciple

Shenga.'

name was

attained

Shenga

1936

about

and

to 1940,

of the great

the

rank

of

extensive

the
he

Dzongsar

4'

Jamyang

po) after completing

Khenchen

chief students.

who

full ordination

Chophel's

seminary

(188os-mid-1950s),

Chophel

monk of Dezhung

latter's

as

served

Khamche

seminary.

was
possess

He

to

learned

prognostication
Vinaya

in all subjects,

but claimed

mastery

of astrology

special
(rtsis).

discipline,

He

was a

observing

strict

such

rules

follower

as not

himself

and
of

the

eating

noon.

after

on

works

General

149

He wrote several

the fundamental

System

gzhag)

of the

Son am

by

Tantras

semo

commentaries,

Sakyapa

were

carved

were

later transported

and

onto blocks

fourth

lunar

month

June

1922),

the

painting

building

invited

Dezhung

newly

rebuilt
Rinpoche

supervising

Lekpa

of the

main

began

year

under

Gati:in

painters

monastery.

Samdrup

temple

twenty

Abour

retreat,

obeyed

Lord

himself

new

within
Buddha

Surrounding

over one

the

of

in

gladly

of the Ten Directions,

mural.

blocks

but

Lekpa

come out because finishing

monastery
was more important.

Rinpoche

painted

the

and these

and collaborated

in

the murals.

compositions
wanted

was

His works

him to

ordered

Dezhung

were

of Realization

of the water-dog

Dzonyak

from

the

rnam

spyi'i

50

supervision.

Rinpoche

Rinpoche

the

Tree

the

monastery

of Tharlam

Rinpoche's

were

sde

at Dezhung,

to Derge.'

In the

Lekpa

(Rgyud

including

treatises

rtogs !jon shing) by Drakpa Gyalcsen.

(Mngon

(ca.

Tantric

hundred

the

The

main

them

}iitakas

main

part

Sakyamuni

one

planned

skillfully

murals.

in each

and

(Stories

of the

the

major

he planned
of

figures

he

temple
Buddhas

section

illustrations

the

the

of

of

Buddha's

Previous

called

'khri

the

representing

the

painted gold,

so

similar

tales

sattvtivadana

composed

traditional

Buddha's

pre-

Lekpa Rinpoche

from

Kalpalatti

eleventh-century

with several

by

and

Bodhi-

shing)-originally

verse

Births)

the

in

collection

(Dpag

elegant

poet

Kashmiri
additions.
vious

lives

instructed

bsam

Sanskrit

All figures
had

to

Dezhung

be

INITIAL

RECOGNITION

to consult

Rinpoche

AS

those

TULKU

stories

39

in volumes

91 (ke)

and 92 (khe) of che

Derge

Tanjur

and

to paint

then

with saffron

dye

the

correct figures in each

as

story

were

they

"Hundred

Deeds

(mdzad

Buddha"

depicted

pa

brgya)

the

block-printed

illustrations

eighteenth-century

Narthang

xylograph

commissioned

nams

in

of the

version

by

Pho

lha

in

the

nas

Bsod

rgyas.

stobs

The master painter

used this version

for his model,

and

the saffron mark-

ing indicated
painted with
dered

for the artists which figures

were to

be later

pow-

gold

pigment.

De2hung

Rinpoche

applied

himself to this task, and his

master
work,

Lekpa

affectionately

While

Ngawang
the

Rinpoche

later

praised

him for his good

telling him

the

how intelligent
work

Lekpa would

afternoon.

he was.'

proceeded

come co

He did not

take

on

51

the

murals,

inspect

the

meals

after

Garon

progress in
noon, but

only

on

sucked

monks

in the

then he would
crystals.

not

give

maturity

also

nine great masters

five

Khyentse

Ga

or

and

Wangpo,

whom

pieces

remembered

figures

Fruit masters

from

the

rock

walls,

included
begin-

ending

and the abbots

in

his

candy

and

beneath

the

depictions

as

the

images

and Jamyang

Rin-poche

such

of

ning with the

with

Tsharchen,

Lekpa

lineages

how

sometimes

Rinpoche

his main teacher. Around each main figure

smaller

and

sugar

of

visitors.)

of the tradition,

Rabjampa,

allowed

Now

152

Rinpoche

of eating

mthongs),

founders,

Sakya

ofNgorchen,

later

(Dezhung

on

high

(rgya

opening

(Vinaya).

assis-tants

habit

his students

murals

Other

skylight

some.
the

as was

candy,

when Lekpa

him
had

some to

giving

young

Rinpoche

was

he

of rock
Discipline

give his

Dezhung

disappointed
did

pieces

Monk's

considered

were

painted

Path with Its

of Ngor, all the

way

down

to the current abbot, Dampa Rinpoche.

For

exact

che

painters

relied

set down

(at Lekpa

Chophel from

derful

Khyentse

set

depictions

of the

various

masters,

the

on notes
Rinpoche's

request)

by De2hung

thangkas

in Jamyang

a won-

of three

old

Chokyi Locro'

lineage

possession,

which

eighteenth-century
Dagchen

had

originally

sent

by

che

(1729-!783)

to

che

been

Sakya

Ngawang

Kunga

Lotro

king of Derge when

that Sakya

co come

to

Below

the

in teaching
Garon

master

was

obliged

co

an

decline

invitation

Derge.

painting

of Ga Rabjampa

Kunga

Yeshe

gesture,

Lekpa

Rinpoche

had

himself depicted,

in

seated posture and offering

mal).<;iala.

Dezhung Rinpoche

golden

Dronda

wheel,

the

was

right

depiction

of

holding
while

the

left

conch.

153

to

was

the

monk

Gelong Jamyang
holding

Gyaltsen

explained

meant

To

that this
to

flourishing

create

white

Lekpa

Rinpoche

was
auspicious

circumstances

for

of the Doc-

trine in both teaching and meditation

practice.

154

the

While

IN

SAINT

the work of painting

SEATTLE

was

the murals

on,

going

Gaton mentioned

in passing that he himself had been present in

as a

life

previous

student of

Ga

Rabjampa

also

recalled

Dezhung

(in

the

century). 155

mid-fifteenth

He

seeing

Rinpoche

there

in Ga

presence.

Rabjampa's

At the time Gaton

spoke

of this,

anything

as

who

any

more

Dezhung

Rinpoche

not dare

did

ask

to

(such

precisely

he

had

been

at that

nor

time),

did

of the few other

monks present.
Dezhung
painting

Rinpoche

left of the entrance

poche

asked

of the life of Sakya

gave

his

permission

to

PaQgita

the

door, and Lekpa

assent.

Dezhung

to

sponsor
right

and

Rin-

Rinpoche

then planned

the painting according to the biography

ofSapaQ

by his disciple Lho

pa

Kun

mkhyen Rin chen

dpal.
SapaQ

The first

half of the mural

in the form of

lama,

as

had

as

its main

he is envisioned

figure

in the

Sakya

PaQgita-Mafijusri

while

the second

guru-yoga

half showed

(Sa Jam sbag sgrub),

in the form

SapaQ

of his

ulti-

mate

buddhahood,

form

as

the

surrounded

SapaQ's

gold.

is,

in

Rinpoche

Dezhung

of SapaQ

The help Dezhung

major

Rinpoche.
Gaton

Seeing

was

In about

Kram

future.

on,

1921-1922,

the mural work

relations

and intellihim,

with

rite

In

his

Lekpa

was,

gent he

"You

a good
you can do

have

Gaton took him under his wing

for him.' 58

Dezhung

pa rgya

Mdo

prognostication

inconceivably

told

responsibility

Sakya lama 'Dud

his

and

told him

the mural.' 56

Idon't need to do all this myself;

it!" From that point

and assumed

in his

how capable

impressed

intelli-gence.157

Sakya

point

with

not bear the

Rinpoche

gave on

Rinpoche

turning

Dezhung

painted

could

Rinpoche

were

figures

from

at first instructed

expenses for this by himself, Lekpa

to sponsor just the second section of
was a

sambhogakaya

Both

of episodes

to have all the figures

But since

his

Vimala.Sri.

by depictions

life. Lekpa

Rinpoche

that

Buddha

mtsho,

khog

(pra

Rinpoche

monastery,

phab)

vision,

the

had

clairvoyant

per-

lama

certain

form

concerning

of Sarasvati

saw

vast land, the likes of which

monk of the

a strange,

he had

never

seen
things

was

oceans

with

before,

and

many

at this, and when he repeated

amazed

appeared.

Also

when

houses.

Khangsar

Dampa

asked about this, he said, "It is

your

Dezhung

Namgyal

1922.

Rinpoche's

father,

At the time of his father's

pregnant
Chime

and

birth

(Chime

Drolma).

much

of the family

depleted
offerings

of

animals

to

Rinpoche,

father's

soon gave

money,
lamas

then

memory.

jewelry,
and

sixteen,

At

horses,

Dorje, died in

time

child,
his

making
yaks,

monasteries.

conducted

Rinpoche

his mother

to her last

wealth,

was
same

future.''' 59

death,

this

He

the rite, the

'60

special

was
Ane

mother

memorial
and

other

Dezhung
rites

in his

INITIAL

RECOGNITION

AS

TULKU

41

this,

After

a sort

became
monk

and

did

divinations

birth

with

decide

what

issues

until the
(Later

not live

to

important

Dezhung

they

in

changed for the better.

1934,

should

be

the

knew

say

to

fortunes

perform

done

and

family,

used

son,
was a

He would

occasionally

Rinpoche

niece

oldest

though he

the

even

them.

the

affecting

mid-1930s,

of his

as

Rinpoche,

Oezhung

of head of the family,

about

1922

from

hard

that

times.

with

of the

the

family

161 )

1923
At the end of that lunar-calendar

year

(i.e., in early 1923),

Gati.:in Lekpa Rin-

poche went

to Dzonyak

monastery

Samdrup

in

nearby

district of Ga south
ofTharlam,
The

tors

group
was

monastic

and Oezhung

greeted

pageantry

its arrival.

Gati.:in

some

of their

and

Rinpoche

accompanied

him.

of visi-

by

the

local

monks

with

jubilant

upon
Lekpa

Rinpoche,

Dezhung

Rinpoche,

party went

to the nearby

retreat

chen,

ofTheg

place

where Ga Rabjampa
had

once

stayed. As Gati.:in Lekpa

sat outside,

Rinpoche

relaxing and view-

ing

the

scenery,

approaching

saw

he

men

two

carrying

burdens

from afar.

they
arrived,
it
turned
out
they
were
messengers from Dezhung Anjam Rinpc.che, bearing
many messages also from various disciples in Oezhung,
as well as a letter and precious medicinal offerings from
Jam yang Khyentse
Chi.:ikyi Lotri.:i in Ozongsar-some
thirty messages in all.
After two or three days, Gati.:in' s party returned to
When

monastery.

Samdrup

questions
difficult

and
By

handwriting

was not

as secretary
and

then,

to the

Rinpoche

essentials

although

particularly

So when he

replies

his replies

An jam

profound

practice. '62

quite correct.

gave

Dezhung

from

dictated

Gati.:in

letters, and in particular

was

this

Lekpa

Rinpoche

kind

words.

he willingly

was

pleased

Whatever

numerous
regarding

of

meditation

Oezhung

Rinpoche's

good,

his spelling

asked by his

for the needed correspondence

patrons,

to all the

did,

after

with disciples

which

and encouraged

mistakes

of

was

guru to serve
Gati.:in

him with

spelling

and

grammar

he

made,

this benefited

At

Garon

request

the

corrected

Rinpoche

Oezhung

bestowed

upon

Yamantaka

initiation

in the

quite

few

monks

empowerment
the

Yamantaka
Rinpoche's
assistant

was

of

production

who

Ngorpa

had already

received

gave

he

completion

practice.

Following
Dezhung

instructions

stages

acted

lessons,
gained

the

to

in
of

Lekpa

Gaton

Rinpoche

and

the great

Rinpoche

for the fol- low-up

the first time Dezhung

Lekpa

tradition,

Yamantaka
and

and

163

monks

twenty-five

stage

instructions,

instructor

much.

monastery,

that

of

Rinpoche

immediately,

very

as

and this

real

meditative

monastery

monks

come

to

of an
prac-tice

understanding

tantric

again

instructions,

year

lunar

was

returned

to

Dzonyak

beginning

on

the

month

(ca.

the esoteric
'bras

slob

bshad)

Dezhung
During
have

March

much of this

remained

practices

that

year,

Dezhung

at Tharlam

Bhii.ta4amara

Garon

rig), for helping

Lekpa

Rinpoche

on

hundred

illustrious
Rinpoche
doing

him for

he did

the deceased

166

had foreseen

165

seems

to

meditation
studies

at
(r)

'dul byed),

(2)

learned

monks.

for the deities

further

were

('Byungpo

obstacles;

two

the greatly

in retreat,

prepare

removing

and

lunar

first

the instructions

of about

other

Vajrapit).i

(Kun

of the

Gendun,

and

The four retreats

for

Dezhung

Rinpoche

monastery,

day

a group

would

Fruit

of the Path with Its Fruit (Lam

Dzongsar.

power

when

Lekpa

Garon
Samdrup

by Lama

Chophel,

Its

164

8, 1923), started

to

Rinpoche

with

(1923/24),

twenty-first

transmission

headed

disciples,

Path

for

Samdrup

Gaton Lekpa

the

seventeen,

manual

The

(khrid yig).

give

Rinpoche

SEATTLE

instructional

also requested
and

IN

which he agreed to do.

next

The

SAl NT

to develop

Sarvavid-Vairocana
;

(3) Mahakala,
through

since

divination

that

Dezhung

Rinpoche

stud-

future

ies

in

guru-yoga

Paq.4ita-Mafijusrl

increase

his

year

in the

twenty-second
November

return

double

the

Garon

as

Garon

returned

the

of

ceremonial

of the

official

it

connew

for

lunar

On the

month

(ca.

realm,

also

junction,

there

was

with

held the

Garon

monastery's

enthronement

which

coincided

inaugu-ration
of

Dezhung

168

led offerings

N gawang

"supports"

describes

Lekpa.

gathering,

on a

and festivities

Rin-poche

he

169

the

three

a ceremonial scarf, and

successor to the Tharlam

in

In the

offered

and
the

to Tharlam.

ninth

because

(rg;yal phur?)

Dezhung

of Garon

to

sgrub),

understanding

1923), the special day of the Lord Buddha's

ceremony

Rinpoche.

Sakya

167

day

auspicious

propitious

sbag

his

to

the

(4)

Jam

(Sa

to this world from the divine

doubly

and

r,

obstacles

and

at Tharlam

Enthronement

Lacer

have

discriminative

studies.

forthcoming

might

Dzongsar;

his

mid-

Dezhung

(rten) of body, speech,

in

so

grand

scale,

biography
dle

of

and mind,

doing he named

religious

the

Rinpoche

him

seat and also his

own

spiritual

heir.

he offered

Dezhung

Rinpoche

"voice support"
of the

black

For

kept

(gsung

Mai
i
j uf r i
ni
i
masa

paper.

the

"body

sacred gilt-metal

For

the

image

rest

support"

of his

rten) he offered

~g i
t i written

(sku

of Mafijusri,

life.

For

the

copy
lecters on

beautiful

in gold

rten)

which

INITIAL

RECOGNITION

the "mind

support"

vajra

bell

and

AS

(thug,r

TULKU

personal

Together

with these,

Dezhung

"emblem

ofMaiijusri"

made

from Lekpa Rinpoche

the

opening

lightly

lines

wrinen,

along

a pen

with

ceremony

told

Dezhung

throne, adding

come

then
others

they all
the

carne

long

specially

Long

back

little

of Dezhung

remain

among

Maitreyanatha,

great

the

Dharma,

173

protector

us,

Y eshe
religious

master
ofliving

on

the

and

and

the

minutes,

few

that

prayer
Gaton

for
had

172

was

scholar

of wisdom,

beings,

been

golden

briefly

illuminator

who

which

Rinpoche

Gaton

three-verse

Rinpoche

for this occasion:

Kunga

of

go out

later.

an

'

seated

hall. After

back in and recited

life

composed

teachings

power,

while

like
7

remain

that the others would

then left the assembly

on
had

Lekpa

Garon

to

poche

Rin-

shaped

170

received

slate,

wisdom.'

paused.

given

He also

grammar

Saras-vati

sword, the symbol ofMafijusri's

Then the

was

Rinpoche

of silver.

excellent

possessions?).

Sanskrit scholar's

of the

an

nen) he offered

own

(Garon's

43

of

the

and

master

kindness,

kind

the

second
of
and

sun among

teachers!

your .nind be enriched by the three pure vows,

may you .r:each perfection in manifold study, reflection,
and meditation,
may you always spend your time in
teaching,
debating,
and composing,
and may your
May

virtuous

enlightened

you,

May

aeons,
venerable

pan

the

sun

for

hundred

spontaneously

of the teachings

be
of the

Sakyapa, lord of wisdom, shine in the universe!

of the

same ceremony,

Gelong Jamyang

he also

announced

(bca

yig)

ceremonies,

foe

his

Gyaltsen

newly

Lekpa

Rinpoche

chant-leader,

as

and

disci-plinarian,

composed

monastery.

the

After

and

monastic
the

rule

religious

Dronda Gelong and others asked permission

to hold celebrations

young

lay

Garon

Lekpa

celebrations

Garon

as

Shedrup

Dronda

become

live

intentions

may

appointed Jamyang

'

be vast!

forever

of emanations,

your

all

and thus

fulfilled,

As

highest

may

activities

folk

through

from

the

Rin-poche

song

assented,

at the completion

"rejoicing

in

and dancing

surrounding

saying

of the

virtue,"

one

by

the

communities.

temof

that
ple

the

such
would

seven

branches

of religious

that, at the completion

celebration

practice,

just

ofTibet's

of singing and dancing

as

histories

related

first

temple,

was

held for two

Samye,

44

years.

At

lyrics

praising

appeared

Rabjampa.
versified

this

at

time
the
that

Dezhung
lyrics

that

Gaton

great

and

joyfully

IN

Lekpa

Rinpoche

religious

monastery,
Rinpoche
he

SEATTLE

These

performed

people of the village.

174

composed

masters

who

including

added

himselfhad

ofGaton Lekpa Rinpoche.

song
young

SAINT

lyrics
with

to

Ga

those

some

in

praise

written

were

had

chiefly

then set to

dancing

by

the

s
to Derge and First Studies

Journey

of Sanskrit

I
I

N THE SPRING

OF 1924

made preparations

center

meditation
to

give

Fruit

the

(Lam

Jam yang
Rinpoche,
Although

young

(the wood-rat

year), Gati:in Lekpa Rinpoche

for leaving Tharlarn and going to the retreat and

esoteric

too, planned

to leave

at this

typical

tradition,

Ngor

to receive

full

the

Fruit

teachings,

his

ordination

and

instead to Derge for further studies.'

Before
again

to

their

departure,

Dezhung

the

Rin-poche

studying,

so as not to waste

of good

training.

In

time.

to

as a
go to

with Its

him

to

go

76

master
the

his

Path

wanted

Gati:in

of

for him,

monk and lama of the Ngorpa

master

Its

Dezhung

175

Tharlam

more

Derge

with

at the request

Lotri:i.

Chokyi

it would have been

Path

of the

'bras slob bshad) teachings

Khyentse

near

of Drarnagang

transmission

stressed
importance

intelligence

particular,

for

once
of

lack

LekpaRinpoche

that Dezhung

insisted strongly

grammar.
texts

basic

very

"Many

are

of Buddhist

are

few

others

Rinpoche

studying

scholasticism,"

learning Sanskrit

study

Sanskrit

great

the thirteen
he

said,

"but

and the other minor fields

of knowledge."

In

Dezhung

however,

almost

study.

as did
scarce

A number

Rinpoche's

everyone

immediate

opposed
relations

of female

family,

going

away to

objected

strongly,

his

Uncle N gawang Nyima. "Food and drink

in Derge,"

However
Uncle

you

would

of monks

there.

practice

was

book-learning

Nyima

Once,

He

was

as

that

also convinced

everything,
only caused

and
pride,

But Gati:in insisted,

had

believed

proba-bly just fall in with

studies of Dezhung Rinpoche.

Rinpoche

are very
far away!

look at it, it would be best not to go."

Ngawang

Rinpoche

problems.

so

they said, "and that place is

that

that

Dezhung

bad

group

meditative

quarreling,

little
and other

great hopes in the

placing
177

a young teenager,
when
gone to visit Gati:in in retreat,

told him: "Last night Idreamt of seeing

splendid

Dezhung
the master

IN

SAINT

SEATTLE

thangka painting ofMaftju5ri

Sakya Pat:t<;lita with

lamps offered before it. Now

you

come.

have

many
sure
vows. It

It is

we have a close bond of the sacred tantric

seems that you have a connection with the Mafijusri
guru Sakya Pal}4ita." So saying, he showed great
that

kindness

and affection

More recently,

decided

toward Dezhung

Dezhung

he wanted

Rinpoche

Rinpoche.

himself had

to start his formal studies

either at

a local teacher, or under another

away. One day he went to see Gaton, who
told him, "I have been thinking a lot about what you
should study. You are intelligent and Iam fond of you.
Tharlam,

under

master farther

Nowadays,

throughout both Kham and central Tibet, few

people study Sanskrit

grammar.

study the three Sanskrit

Candrapa,

Therefore

grammatical

should

and Sarasvati. This will be of !fUch benefit

the Buddhist

Doctrine

both in general

ticular. The study of the language

importance

you

treatises-Kalapa,

for gaining

and in

par-

arts is of utmost

knowledge

of both sutras and

tantras!"

in

many ways

Dezhung

Rinpoche,

Since Gaton expressed

these subjects

were,

how essential

coo,

became

to

enthusiastic

prognostication

Ihave the karmic propensities

comes out

the master,

about them. But he requested

"Please perform

to determine

whether

for such studies. If it

positive, then Iwill accomplish

you

whatever

say."
"I will do just that," replied
The next day, Dezhung

again. Gaton said, "Yesterday

I sat in the temple

my

Yeshe's four-volume

consulted

as an

the commentary

on

was

I took down

the Mafijufriniimasarrzgiti

Dzongsar

asked: 'Will there be obstacles

Dramagang

matters. The first

Khyentse

Rinpoche's

if I go to teach at

in Derge?' The words which

rdo rje hiirrz ste hiil'fl zhes

"My second question
with the twenty-five

sgrogs.
was

monks

was

That

came up were:
excellent!"

178

how it would work out

in Khyentse's

retreat

(sgrub grwa) for their practice of the Path with

Its Fruit instructions.

achieve-ment, without

'khrul

might.

that Igo to teach the Path with Its Fruit. I

command

center

the master

until sundown

collected works and

oracle about three important

thing Iasked about

visited

noon

from

before the main image ofKunga

Yeshe and prayed with all

Kunga

Gaton.

Rinpoche

pa

med)."

This time the

mistake'

answer was,

(grub

pa

'Perfect

mthar phyin

"Then Iasked about

your own

study of Sanskrit.

After praying again, Iopened the book and the first

words Ilaid

my eyes on were: 'chimed dbang po lha yi

bla ste drang

srong

the gods, the

seer

suragurup;

part of

phur phu, 'immortal

Brhaspaci'

verse

lord, teacher of

[Tib. lha yi bla, Skt.

148]. As the

JOURNEY

TO

commentary

words

of

referred

to the divine

the

srong,

drang

[Tib.

AND

DERGE

FIRST

STUDIES

OF

47

SANSKRIT

explained,

these

lines

sage

Skt.

B:haspati.""

rp]

(Brhaspati

in

Indian mythology

was

regent

the

the

sacrifices,

of wisdom

quence.

priest

His

particular

Garon said.'
do

have

your
come

Jupiter.

was

He

the

gods,

and

himself

deity

domain

was

language

Sanskrit

"In the

80

you

of the

book there could

indeed

planet

and

and elo-

and grammar.)
whole

the

of

prayers

chief offerer of

not have been

better passage!"

"You
the

propensities

for

these

subjects.

If

do not slacken
I

efforts,

can

personally

assure you

that

you

will

to understand

these things!"

Hearing

decided to

pany

this, Dezhung

Gaton

objections

Rinpoche

became

Though

his

elated.

He

accomto

Derge.

and could not

family

raised

easily

to

afford

support

visions

him

he could and prepared

From

the

Dezhung

during

his

studies,

he

pro-

gathered whatever

Lekpa

first,

go.

to

181

Rinpoche

had

insisted

that

Rinpoche

cultivate

skills

in Tibetan

and poetry,

grainmar

which

would benefit him

later in composition

more that
grammar
in

Dezhung

and teaching.
Rinpoche

as

(sgra). In Kham,

Tibet,

the

number

even

Now he wished

study and master Sanskrit

elsewhere

of

otherwise

well-educated

monks who learned San-

grammar

skrit

apparently
seemed

to

eventually
these

he

had

small.

But

even more

was

Dezhung

Rinpoche

that

Garon

hoped

to benefit from

studies

Rinpoche

.vas very

at stake: It

by

subjects

being

able

to learn

from

Dezhung

that

himself been

unable

to

study

in

his

youth.

Garon's

hopes

Much later in life, in the

1970s,

Dezhung

of

the

Chogyal

Dorje Gyaltsen.

Rinpoche

compared

case

for him with the

Phakpa

Shon-

(1235-1280)

and

Shongton

gton

met

had

preceptor,
returned

when

Phakpa,

then

imperial

so

to be supported

from China, and he asked

that he could

Yuan

Phakpa

carry

out his studies

and other literary

of Sanskrit

subjects.

Phakpa agreed, hoping that

Shongton

would

be able

to

teach

some

him

things that he had not

been
latter's

to learn

able

death

(when Phakpa
in becoming

in Sanskrit
Newar

Evidently

was

poetics

only fifteen)

through

SapaQ.

succeeded

Shongton

studies

under

the

before

Indian

and

182

Gaton

Rinpoche

had

similar

reasons

wanting

for

to

master these subjects.

Dezhung

uncle

expert

pa!fc;litas.

Dezhung

his

from

in 1251

183

Rinpoche,

then

aged

eighteen,

finally

set out for Derge district. He accompanied

Garon Lekpa Rinpoche

as

far

as

the retreat center of

Dramagang

over

near

Derge, and these

were

his first travels

long distances.

In their

group were rwo

monk-attendants

of Lekpa

Rinpoche

Dezhung
Gyaltsen.

and also

Rinpoche's
Along the

way

maternal

uncle,

Ngawang

many

they passed

invited

Lekpa

though

they

twenty

days.

Rinpoche,

government

benefited

the

transport

his possessions

back.

They

route,

each of which

through

a pass

had
requi-

Dezhung

visit.

took

the

from

even

Thus,

about

influence

the

Central

sitioning

transport.

Rinpoche,

who could

by pack animal

This
thus

on

and not

his

took
passing

agricultural
southeast

young

and

the jour-ney

Lekpa

Khyenrse,

SEATTLE

and temples,

stop

by horse,

Tibetan

own

to

traveled

Dzongsar

of

monasteries

Rin-poche

IN

SAINT

a more

direct

through

district
ofTharlam

passed by the ancient

but

the

of Denma,

in the

also

more

arduous

Derge-governed

Drichu

few

days'

valley.

low

journey

Here

they

12. The Derge king (Dorje Senge?)

1915/16-1942),

temple

of Tara

rna

sgrol

lha

Indian

Rinpoche

statue

away

be accused

in

1917, with consort, infant

Denma,

khang,

of the goddess
the

ca.

son

(Tshewang

OOdUI

and attendants.

said to have

king

dreamt

the

which

once

Ajata.Satru.'

that

he

from the temple

85

had

thang

Glong

housed

'Jig

venerable

been the possession

That

night

carried

rten

image

of

Dezhung

the

precious

but then worried

he would

of theft. When he woke

up,

he worried

that

his dream

was

reassured

him

masters

show

works.

"This

inauspicious,
that
how

with

meditation

diligently

Dezhung

Tara

dream

connection

Farther

the

on

in

Rinpoche,

but Garon Lekpa

hagiographies

had

shows

her,

so

protected
that

you

and regularly."'
Denma,

and

Garon

you,
must

of

Rinpoche

many

them

too,

in

great
their

have

practice

a
her

86

Lekpa

Rinpoche,

JOURNEY

TO

DERGE

AND

FIRST

STUDIES

their

party

large

Sakyapa

at

stopped

monastery

the

lishment.

estab-

The

the

one

so

of tea, and

monastery
last

wish

an
that

old monk

see

he

Lekpa. When the great

dying

monk,

The old

man

forth. They

Dezhung

and

ceremony

saw
of

welcomed

trumpets,

were

told

the

face

of Gaton

room

of the

accompanied

him.

master went to the

Rinpoche

Lekpa

Lekpa ," he opened

Rinpoche

consciousness-transference

for him. 1" 7 The old

in

Ngawang

could not lift his head from his pillow,

him.

the

that

lay ill and dying, with his

when told, 'This is Ga Ngawang

eyes

of Damthok,
monks

them with the blaring of long ceremonial

offering

OF

49

SANSKRIT

performed
of

but

his
the

Amitabha

13. Pine

grove on

monk's

the road to Derge,

room was

summer,

1947

empty, except

nearly

monk did

silver

to Lekpa

also

bowl,

had

deity

which

small

of

wealth,

Rinpoche.

When

Lekpa

Rinpoche

"Ordinarily

augurs

that

this

you

he

offered

gilt

statue

which

they

he

had

should

will

have

not

Rinpoche.

of Yellow

Jambhala,

presented

to

gone

remarked

a bed and a
possess a nice

for

few other things. But the dying

to

outside

been

offered

experience

the

Dezhung

again,

Dezhung

He

Gaton

Rinpoche,

to

me.

It

obstacles

or

of poverty
monk at

passed

deprivation

apouc

away

about

kept this image

behind

in

Communists.)

in

your

life."

They

eleven o'clock in the morning;

1958
188

an

hour

later.

with him until he

when

fleeing

saw

the

the monk

(Dezhung

Rinpoche

was

to leave it

the

forced

Chinese

so

a pass

Crossing

saw a

Rinpoche

on

SAINT

the

pine tree

road

IN

SEATTLE

to

Derge,

few days later, the party at last reached Dra-

there

Garon

reaching

Lekpa

Rinpoche

of the esoteric

Fruit (Lam

all

a group

of about

many

Dezhung

Dramagang.

to

Dzongsar

valley

south

agricultural

was to

one

Rinpoche

He

con-

of Derge

and

beginning

his

of the Path with Its

others who

meditators

came,

forming

in

days

of rest

at

hundred.
left

after

tinued

on

monastery

189

magang,

to the twenty-five

'bras slob bshad)

at that center and to

stayed,

transmission

Dezhung

for rhe first rime in his life

in

town

few

with his maternal

the
that

district

of

was one

uncle

Maysho,
of the

main

centers of Derge district. Here his main aim

continue

his religious

14. The seminary-master

Khenpo Onto Khyenrab.

and

literary

education.

introduction
Dzongsar,

from

mainly

He carried

Garon

to

to Khyentse

with him letters

rhe

main

Rinpoche

lamas

and

of

at

Khenpo

Khyenrab.
Arriving
and

more

at Dzongsar,
sheltered

the high, outlying

area,

himself

especially

in comparison

nomadic

regions.

in

a warmer

he found

with

JOURNEY

TO

SANSKRIT

51

Here the people

grew

DERGE

AND

FIRST

STUDIES

wheat, barley, and vegetables

OF

in the

valley of the May-

a stream

chu,

forests

of coniferous

nearby

mountains,

At

widely

under

teacher,

the

Drichu.

the

northern

slopes

of

lived.

Rinpoche

hoped

meet

to

the
Khyentse

Chokyi

Lorro

This

190

who

Dezhung

master Jamyang

famed

(1893-1959).

on

trees

and other animals

Dzongsar,

and study

toward

grew

the valley

where leopards

south

flowing

Above

was then
a lin-

just thirty-four

years

of

age,

had

been born into

eage

descending

at the
had

age

been

Jamyang

not

so

identified

as

the

main

rebirth

of the

great

Khyentse

Wangpo.'
time,

from Gter chen Bdud 'dul rdo rje, and

of six he

9'

Khyentse

was

in strict Hevajra

retreat at the

they could

meet

until

it ended.

of Dezhung Rinpoche'

But

when

he

was

informed

arrival

through

of introduction

tural

This

master,

the

is

or

the

On

after.

who

Khyenrab

grwa),

otherwise
Mkhyen

basis

well received

went

accordingly

to

and began his studies

subjects

as

There
seminary
Dezhung

(sum rtags).'
about

fifty

Rinpoche

nary as an

himself

outside

Ontopa

snang

the

Dzongsar

ba,

of introduction,

:::nd kindly

the

famed

looked

Khamche

there, learning first such

and

traditional

94

scholar-monks

support

then who received

as
kyi

193

Catubfataka

Aryadeva's

were

of

letters

of Garon's

was

grammar

nearby

Khyenrab

known

rab chos

master

seminary

Tibetan

Khenpo

(tenure 1920-1929).

Rinpoche

He

the

of

192

seminary

seminary

Dezhung

headmaster

(bshad

second

Khamche

letter

scrip-

Oser (b. 1889).

Jamyang

was

the

Khamche

seminary

Chokyi

sent

Khyentse

rec-

to

ommendation

Dzongsar

letter,

Garon's

and

from

at

the

the seminary.

joined the semi-

student-one

who

received

his

food and other necessities from

elsewhere.

his family and

from

(He received

little support

from

little

Dezhung.)

This

was

actually

an

advantage

since it freed

him from

compulsory

attendance

and

from

services

that

the

seminary-supported
monks

had

perform.

to

students

Seminary-supported

had to spend several

every

months
monastic

was very
In

year

regimen
strict.'

the

rituals,

performing

and

the

for them

95

seventh

lunar

month

(September

1924),

Garon Lekpa Rinpoche

came

himself

to

Dzongsar

while

on

way

his

to

Dezhung district in Lithang,

where

he

"Hundred

(Sgrub

thabs

Dezhung,

brgya

should

empowerments

of the

rtsa)

collection.

leaving

Before

for

instructed

Dezhung

Rinpoche,

"Jamyang

Chokyi Lotro

is truly Mafijusri
the first

the

Garon Lekpa

Rinpoche
Khyentse

to give

planned
Sadhanas"

time,

himself.

So when

you meet

him for

you

request

the reading-transmission

Litany of Maiijufri's
Names (Maiijufrinamasa1Jlgiti)."

196

(lung)

of the

52

Lekpa

Gaton

Dezhung

begin

SAINT

IN

was

also

Rinpoche

SEATTLE

concerned

that

Rinpoche

his Sanskrit

studies

tried to find

and had earlier

out who the best

teacher for this would be. He consulted

close lay patron

of his, the Denma

nobleman

Dran 'khor Bu Dbang 'dus

nor

was a

bu, who

high official in the

court, asking him, "Who would be best to study

Derge

Sanskrit

under?"

"There

are

197

man

and literary

replied.

days

gnas

who

chung

know

ngu,

the

the noble-

among

These

these

(rig

those,

are

two

only

Drongnyin

know

Tshewang

and the old Palyul Lama."

98

"But

wouldn't
be good

Gyaltsen

"No,

sir!"

the

Indian

lama

teacher

of Sanskrit

Lama

scholars

arts),"

"From

grammar.

Sanskrit

Lama'

few

of knowledge

the minor fields

language

only

in

is

the

as a

Indian
Sanskrit

nobleman

just

Khunu

Lama

said

with

laugh.

an Indian beggar-yogi!'
for your student would be

Dzongsar/

99

00

because

the

Tendzin

Garon asked.

teacher?"

other

"That

The

best

the Palyul
possibility,

Drongnyin

it would

a great

Lama, is tutor to

Tshewang

therefore

someone to

be hard for

lama, and

study

under

him."

the

On

basis

Lekpa

Garon

Khyentse

Chokyi

arranging

for

Rinpoche'

When

was

strong

this

of

Lotro,

Rinpoche

had become

teaching

be

his

help

made

in

Dezhung

rites for lay patrons

recommending
immediate
However,

the

Dezhung

Rinpoche's

try

to

had

normal
time

him

later

was

to

letter

was not

but that

Khyenrse

Gaton'

accommodations

introduce

up

of his

Labrang servants

Khyentse

he

then in his

(grong chog) in return for

Rinpoche

because

was

most

him to Khyentse,

help,

at Dzongsar,

(who

and had given

spending

Dezhung

offerings.

arrived

Lama

eccentric

activities,

per f ~rm ing

would

to

Jamyang

to

teacher.

Dezhung

told that the old Palyul

sixties)

letter

requesting

Lama

Patful

recommendation,

wrote

Rinpoche

of

in

retreat.

helped

arrange

and
the

said
old

they
Palyul

Lama.
In the

meantime,

relationship

families

in

family,

who

with

Dezhung

one

of

Dzongsar.

was

not

The

Rinpoche

Lekpa

struck

Rinpoche's

"chaplain-monk"

learned

monk

bur

up a

sponsor
of

this

who

was

very

otherwise
Dezhung

teacher,

Sanskrit

is

capable,

Rinpoche

here

town.

in

quickly
asked

the monk

replied,

In fact,

was

with him yesterday.

him. When

befriended

his

about

"Yes,

just

performing

you

I'll introduce

prospective
Palyul

to
it

his

future

to be

empty

the

tutor's

poorest

of furnishings.

himself in

dingy

When

residence

he

The

corner.

old

finally

ill-kept

lama

rite

was

Rinpoche

was

in Dzongsar,

of dwellings,

to him!"

Some time later, the monk rook Dezhung

to meet the Palyul Lama.

Lama

guided

he found

and

almost

seated

by

JOURNEY

TO

Dezhung Rinpoche
requested

AND

DERGE

FIRST

explained

STUDIES

his

OF

purpose

53

SANSKRIT

and

system. The

that he teach him the Candrapa

lama replied:

Since

you, a

trulku,

rdigious

mas- ter

expressly

for the

you a
good

had

young

I made

poetical

student

figures,

astrology/calculations.

then by

Ga,

studies, I can't give

grammar,

and

a great

of

sun, upper

the

When Iwas

Tibetan

been approached

the urging

from

of Sanskrit

an answer.

of

grammar,

Sanskrit

way

the

purpose

flat 'No' for

study

come at

have

all

who

If

wanted

to learn, I would have been willing to teach. But_ at that

time

nobody

than thirty
householders

when

was

interested.

years as
in

was

just

upper

nearly
lo

teach

Candrapa

Then Lama

the

Lekpa'

and

Khenpo

'Gyur

student

lo-and

Can- drapa

once

again. Anyhow,

More recently,

so

I'll try

sent

urged

which

Dezhung

having been sent by that master. And

ritu- als for

Shenga

grammar,

more

I spent

fore

and lower Maysho.

sixty,

students-Thar

them

There-

lama who performs

me

I did

Kunzang2

two

01

to

once.
came,

Ihad to teach the

my

best to teach

you

system.2o2

the Kalapa

They

agreed

Sunday,

which

auspicious.

start

to

the

months

year.
Later

Rinpoche

under

he said

studied

about

his

Sanskrit

(dangpo

nas rten

for

siitra.

number of

this, his twenty-fifth

with his

progress.

grammatical

studies,

satisfied

"From the start, the auspicious

into place"

Oser then began to

Sanskrit

during

was not

on a

be most

would

the Killapavyiikara7Ja

this teacher,

But, all in all, he

teachings

Sanskrit

explained

The Palyul Lama Sherab

teach Dezhung Rinpoche

Dezhung

the

teacher

connections

'brei 'grig

ma

did not fall

song/).2

under ]amgyal Rinpoche

Studies

and

Khunu Lama

L
L

ATER IN

1924, after he had concluded

the Path with its Fruit (Lam

Derge,
Gagu retreat,

Lekpa

Garon

where

he

other central Sakyapa

gave

Gyalrsen

originally

younger
188os

1890s.

and

the

Dzinda

from

had

in

to

initiation

known

that

year

poche,"

this

five-year

retreat. Oeiliung Rinpoche

who

one

monk

Commonly

master

Hevajra

went

of

the

and

at the invi- tation of Ga

(1870-1940)

Tharlam

monks

fellow

and

the

transmission

at Dramagang

bshad)

Rinpoche

teachings

Lama Jamyang

been

rhe esoteric

'bras slob

as

had

retreat

in the

"Jamgyal

emerged

came

also

of Garon's

Rin-

from

with Garon to

Gagu at this rime.

After

Jamgyal

Rinpoche

and Path Consecra-

tions,

received

as

well

as

the

Hevajra

Cause

the initiations

for

the

other

(chag

three

he put

the

of

mam

med

number

and

acted

as

answers as

Practices"

Sakyapa,

to Garon concerning

the

'das dbyer med ("Insepara- bility of

Nirvaqa")

scribe

Unbroken

the

of questions

vital points of the 'Khor

SaJ11Sara

"Four
of

bzhi)

theory.

Dezhung

Garon dictated them.

Rinpoche

wrote

and dutifully

for Garon

down

the

204

I925-I926
Garon

Lekpa

Lirhang
months

went

Rinpoche

Deiliung,
later

to

initiations

subsequently

and

(ca. 1925),

Dzongsar

when

and

Lotro.

Also

was a

small

ciples,

including

fortunate

group

bestowed

on

and instruction

Ngari Trulku Jam-

yang

bzang

1877-1942)/

shes

rab,

Dezhung

Chophel,

Kunzang

Chokyi

himself.

206

lamas

Anjam

Sherab

these
and

the

Oezhung

and

Chokyi

dose

pa

kun

Khyenrab,

Kyashiil

Dezhung

dis-

Dzongsar

(Byams

Khenpo

Nyima,

he

teachings

Rinpoche,

Gyatso
05

to Tharlam

Khyentse

to receive

of important

some

back

Vajrabhairava

Jamyang

enough

Oezhung

came

returning

before

south to

journeyed

he

Trulku
Rinpoche

STUDIES

KHUNU

Probably

went

co

07

Nyiga

hermitage.
Oe2hung

brother

JAMG YAL

RINPOCHE

AND

55

sometime

Gagu again

Gyalcsen/

and

UNDER

LAMA

one

study

che

of

Rinpoche

Rinpoche's
of Lama

maternal

Gendun.

met him this time, he

of about fifty-five

from

years.

Ga Lama

the

was a
side

When

was an

Rinpoche

Oe2hung

under

medicator-monks

Rinpoche)
Jam-gyal

1925,

in

co

203

Jamyang

(like

Dzinda
distant

and

was

Dezhung

imposing,

Garon

Naysep
cousin

on

the older
Rinpoche

venerable

monk

15- Ga Lamajamyang
known

Jamgyal

became

reachers,

and

one

Dezhung

cwo years

of about

The

Gagu

of

Dezhung

retreat

where

Jamgyal

been the residence

rgyal

Khyentse
with

met chis
him

disciple

Wangpo.
vision

the

spend

main

total

studying under him.

had previously
mcshan,

Rinpoche's

was co

Rinpoche

Gyaltsen. The only

photograph.

209

of Dza

Lama Grags

of Amitabha,

lama here
initiation

Rinpoche

of the Lama

Palcriil

stayed

Grags

rgyal had been blessed

and

when

Jamgyal

in the 188os, he had requested

of Amicabha

pa

and Jamyang

and

the

Prayer

had

from

for

Rebirth

in

Oe2hung

studied

Sukhiivati

Rinpoche,
the

teachings,

Chekawa'

Jamgyal
disciple

co

ofTharlam

to

use

some

as

the

and

Kadampa

(Blo

lam).2'
guidance,

siitra-class

ocher

Mind

Seven-Point

sbyong

don

bdun

rna)

in

tradition.
Rinpoche,

ofNyiga

twenties

smon

gyi

under J amgyal Rinpoche'

instructions

can

ba

Bodhicaryiivattira

such

Training

(Bde

the

after

Dorje-chang,
posicion

monastery.

the influence
of che practices

spending

was

of chant-leader

He

was very

of chat posicion
of

his

youth

appointed

co

in his

(dbu

idealistic

as a
lace

mdzad)

and tried

reform and purify

monastery,

the

monks. They

up

him

but

even

this

SA I NT

to

led

IN

SEATTlE

revolt

by

the

other

locked

~nd

for awhile,

the lord ofJyekundo

(the Dra'u

Pan) sent officers;

who sided with the other monks

were

and

upon

intent

punishing Jamgyal.
This led to his expulsion

these

After

ofTharlam

where

he

region

monk

succeeded

to meet

from

laughed

Gyalkhang

teachings
The

faith

study

as

his

there."

mere

moon

successor,

monk

When Jamgyal
he

the

from

asked

heard

who

had

risen!
the

saying,

raining down

Now

has set,

teaching

is

deceased

master

no

different

'He

sun

is

shower

of religious

211

sound

great

old

"The golden

has

whom

now

in Jamgyal.
the

north

Orgyen Tendzin Norbu.

Shenga,

from me.' He is

an

Gemang,

the monk,

but the white-conch

appointed

monastery.

went to Trindu,

Dzachukha.

of

came

the deceased

"Haha!"

from Tharlam

Jamgyal

in Ga,

happened

nomadic
the

troubles,

name set

of Shenga's

He
Indian

decided

to

Buddhist

go

to

loose

intense

Dzachukha

treatises.

But

first

to
he

wanted

to get the advice

named

Champa

spiritual
llearnd

attainments,
that "adept

at

staying

Trindu

Byams

was

ofTrindu

for his

famed

clairvoyance.

as

he

was

called,

with

was

Drikung

pass.

nearby

Phakchok

high

Jamgya

monastery,

over

chant-leader

monk

former

bstan,"

'jo

just

who

includ-ing

Khams

establishment

of

Tendzin,

Taking

the

as

guide,

they

heard

him

Jamgyal set out.

While

local

climbing

herdsmen

shouting,

"The

knife

adept

a man

encountered

pass

the

driv-ing

that

their

morning,

knows!"

Saraha

wearing

the

Sud-

layman's

in his belt, walking

stuck

up

cattle

down

mountain,
denly

robe

they

with

the hill toward

them.
Phakchok
"This

is

the

Jamgyal

"Don't

recognized

prostrated

prostrate!"

prostrate

him

and

said

Jamgyal,

to

adept Champa Tendzin!"

immediately,

Jamgyal

then

but the adept

thought,

"I should

at which the adept remarked,

nine times,"

said,

"Or

prostrate nine times."

Then,

even

though

of the

two, the adept

older,

you

take

older,

but

the

the
adept

the lama Jamgyal

was

said,

since

higher

"Phakchok,

seat."

evidently

Jamgyal

meant

by

was
this

the elder

you are
actually
that

the

master

Jam-gyal

Jamgyal

offered

go

his plans to

at Dzachukha
The

money.

adept

As

will have

Jamgyal

rosary.

him

few

away

earlier,

whereas

age.
silver

coins,

explaining

study

and asking the adept's

said,

student,

"Very

good.

advice.
I don't

need

the

you

to buy firewood

he returned

his

pass

would

would live to great old

Phakchok

and other things."

So saying,

the coins.
offered
This the

him instead

bead

of agate

from

UNDER

STUDIES

adept

accepted

JAMGYAL

RINPOCHE

with delight,

AND

rubbing

KHUNU

57

LAMA

it with his

hand

again and again.

Jamgyal

asked,

"In

the

how

future,

could

I be

of

greater benefit to the

Sakya doctrine,

The

Wage

adept

war

through teaching
replied:

against

or

practicing?

wage a

"Oh,

hostile

campaign!

the

enemy! Eat tasty food! Live happily!"

was

This

later

enormous

Jamgyal's
spheres:

as

interpreted

symbolic

speech

the master

prophesying

activities

future

in

all

three

teaching, practic-

ing, and meditation.

Jamgyal

several

asked

times:

adept

Phakchok

as

Dharma-connection,

and

then

you,

Jamgyal

At

that, Jamgyal

sat with

if meditating.

beseeched

adept, "We beg

Lama

"Oh, space!"

rapt attention,
The

for

Tendzin said

Champa

stood

up

and

prepared

to

leave.

the
lama, for

said,

Dharma-connection!"

"I already

received

one,"

thus

indicating

to profound

he had been introduced

ultimate

reality by the adept.

J amgyal

returned

as

grain

Dzachu

home

provisions

had

explained

taken

over

the

after

the

him there

more

death

twenty

asked

his

father

studies,

in Trindu,

position

of

though

to

the

the

old

traveled

Just

as

for

lot of

Shenga

had

teacher

at Gemang

head

li and was

of Bstan

disciples,

he

retreat.

indeed

but only

teaching,

the old monk

had told

were

students.

Upon
"Lama

their

Orgyen

Norbu

at

While
transmissions
Khenpo

Shenga

remarked:

that

was

there

monk

of

good

from Thak-

seems to

lung. That

meeting

first

Tendzin

me

told

understanding

deeply

his

for

mountain

Gemang

monk

about

and

to study under Shenga. Then, with

permission

be you."

Jamgyal

Gemang,

also

received

from Gemang

Yi:inga,

who

wanted

to

involve

him

more

in the Nyingma

tradition.

Jamgyal,

devote himself to the

after

considering

that,

decided

to

tradition,

Sakya

preservation.
later

him

(who

enthroned

he

considered

more

needy

of

Shenga

told

ofYonga

which

he

not

need

follow

the

plans

had already

as a

him

lama

of the

Nyingma

tradition),

and that he could keep

their

tantric

Nyingma

bond

Mter

completing

Jamgyal

Shenga,

intact

by

just

following

little

practice.

"Nowadays

years

five

of

studies

under

asked,

this

doctrine

of the

Sakyapa

is extremely

feeble. What would be

the best

means

Lama

teachings,

over
many

for

for furthering

Shenga,

mentaries

it?"

was an

admirer

before

answering:

of the Sakyapa

thought it

many

outstanding

Gorampa

who

on

days

"There

are

comsiitra

and

in which he has

tantra

by

the

omniscient

with great

could

have

the doctrine

At

SEATTLE

the thought

of the

Sakya

these

Khenpo

subsequent

onto

carved

printing

blocks,

of the

grow."

would certainly

Sakyapa

of

explained

IN

masters. If

founding

you

wisdom

SAl NT

suggestion,

Shenga's

and

with

the

cooperation

Loter

Wangpo

Rinpoche
1906-1910?)

the

in

(1847-1914)

undertook

Derge,

Jamgyal

(ca.

very

extensive

project

of arranging

the

editing and printing

of

number

complete

of

scholastic,

obtain,

as

tained

criticism

virtually

they

works,

of

The works

(1429-1489).

Sakyapa

rare

writings

beginning

Gorampa

with

Sonam

the

Sengge

of this most influential

whom Shenga

revered,

were

hard

to

con-

banned

were

thus

had been completed

and

of Tsongkhapa'

views

and

in

central Tibet.
By 1925,
Jamgyal

pleted

had

that

great

project

com-

five-year

meditation

retreat. Still, he continued

to

engage

in other

important

Lam

eleven

Sachen's

printing

rdo

rje

'grel

bcu

gcig);

commentaries

(Rnam

Prajfiiipiiramitii

com- mentaries
very extensive

medium,

and

on

the

works

long

as

Demung

Rinpoche

Prajfiiipiiramitii
Jamgyal
had

Nyiga

Rinpoche

(like

Khyentse

Jarnyang

Dezhung

even serve

for

third seminary

seminary.

first

little

stan

many

and

and

works.

212

little the previous

Rongton'

of

Satasiihasrikii

213

been

Ponlop
Lotro,

Nyima.

(1367-1449)

215

Lama

Loter
Gaton,
A

Gendun)

student

also

and

few

over one year

years

(in 1929/30)
Dzongsar

214

Drakri

meet-ing him, Jamgyal

master of the famed

of

Wangpo,

after

would

as

the

Khamche

216

A Derge
remarked,

Chokyi

Rinpoche's

ofG.yag

complete

his brother,

Chokyi

three
shorr,

Mus Rabjampa

him

'grel}.

Ngor

the
in

extensive

(ca. 1901-1906)

Dorjechang,

Jamyang
Choje

('Bum

Sutra

previously

very

the

rkang

'grel)

{ik);

proofreading

the

on

('Bum

to Gorampa'

had helped

with

commentary

lengths

chief disciples

addenda

(1924)

(Sher

as

such

tshig

of Rongton

Prajfiiipiiramitii

of Gorampa's

Kong stan

year

commentary

the

(1348-1414);

projects,

'bras

aristocrat

"Surely

the

who

was one of his patrons once

arhats

of lndia

must

have

been

like him!"

Derge,

Jamgyal

217

was

and his students

nobles,

but

also

(19151I6-1942).

the

widely

revered

included
Derge

as a

not only

ruler

teacher

many

Tshewang

in

Derge
Oi.idi.il

218

At Jarngyal's

hermitage

the rules

of the Vinaya

were

strictly observed. Jarn-gyal did not, for instance, accept gold

or

silver,

or

gifts directly

women were

allowed

did not take food after

his talk,
toward
if he

showing
the Bonpo

heard

would speak

sincere

noon.

He

respect

tradition.

sectarian

women.

from

to stay. He

At his retreat,

was a

was never

from

his

very

no
and

sectarian

and appreciation

He became

remarks

vegetarian

in

even

displeased

followers.

He

UNDER

STUDIES

only

the

of

others.

Dharma,

At farewells

stilred expression,
On

(ca.

)AMGYAL

the

day

1925),

Shenga'

greater and lesser

mdo),

rtsa).

Also

and

Kunzang

Zangpo,

Dar

Damthok

rrse

Bstan

'Jam dbyangs
Rinchen,

as

pa

chos

Dzongsar

Gonchen

Yarnay

attendant,

Kun dga' 'od

Certain

Jamgyal

using

things

abbot

that

Dezhung

Kyashiil

Nyarak

Kunga

Nyima,
Ngag

dbang chos

grags,
Dbon

Samten

(Mdo

of Gu!}.aprabha

were

Khri tsho

po

the

Pratimokfasiitra

the

219

(maternal

zer.

He taught

four basic Vinaya works:

monastery's

Ngag dbang !hun grub

month

Bodhicaryiivatiira,

chos

bzang,

gyis shigl).

lunar

teaching

Chokyi

mdo

par

first

by

somewhat

began

students

'dzin

addressed

(bagyod

Vinayasiitra

the

Trulku

when

59

LAMA

the formal,

of the

'Vinayakiirikii,"

present

KHUNU

gloss-commentary.

work twice and also taught

(Sor

use

Jamgyal

classic

Santideva's

only

"Be mindful!"

15,

March

Khenchen

and

he would

twenty-first

AND

RINPOCHE

stod

dar, Ldan
Dge

pa

tshul

Tsultrim

Lotro

Wangchuk,

nephew

of the Derge

Lotro),

and Jamgyal's

220

Dezhung

Rinpoche

stayed with him all his

life, such

learned

as

from

habitually

reciting

the

Training

lines

final

(Blo

sbyong

night

before

retiring.

verses

while

stepping

circumambulations

bdun

Jamgyal

of his

summer

Seven-Point

ma)

of Chekawa

normally

meditation

after

of 1926, Jamgyal

two small monastic

centers

the

had

Ridge

Lower

been

there:

sangs rgyas

founded

Ngawang
thereafter.

and

were

(in

the

late

Legdrup
Both
being

of Jam yang Khyentse

the maternal
Legdrup,

restoration

he

was

cere-

by

had

through

especially

invited

The

Ridge

the

who

(yar

Lower

pa

fallen

the

Lotro.

soon

into

disrepair

persistent

efforts

Since Jamgyal

invited

The other

Ponlop

died

Ponlop

to

kun

had been

Ngor

had

of the Denma

monies.

the

the

18n),

Chokyi

nephew

sgang).

The Upper

monasteries
restored

few

actually

Y ab chen Byams

r8oos?)

(b.

was
were

the Upper Ridge

by

founded

(b. 1786).

During

mind-training

There

(mar

Ridge

Derge-king-turned-royal-monk

dga'

the

Rinpoche

of Dramagang.

and

these

ofTara.U'

to the Derge retreat

sgang)

every

recited

hut.

finishing

he recited the praises

In early

Mind

the

out in the evening to make

circumambulations,

verses,

from

don

was

Ngawang

attend

main lamas

the

at the

ceremony
Lotro,

were

Dzongsar

Dzongsar

the

Gonchen

Khyentse

Shedra Khenpo

Yarnay

Chokyi

Khyenrab.

abbot
Lotro,

Samten

and

the

6o

Jamgyal

was

Rinpoche

SAINT

bly of monks (which included

the thirteen

volumes

SEATTLE

as

asked to function

retreat, and

the monks' rainy-season

IN

as

abbot for the observance

his main teaching he

Oezhung Rinpoche)

collected

of Gorampa's

the siitra-section

had been ritually

Stag lung thang

pa

revived

gave

the text-transmission

for

works. The transmission

for

a precept

(lung spel) through

of

of Sadhanas

in the Collection

Bkra shis dpal preserved

of

assem-

the

(Sgrub thabs kun btus}-a tradition passed down to Stag lung thang

pa

Phagmotrupa,

He also

gave

who had received

the reading-transmission

teachings,

which

addition

Jamgyal

the

text-transmission
Chokyi

Oser

Ozongsar

Kunga

collected

assembly

were

with

seminary,

Zangpo,

of

about

Ngag

dbang

!hun grub, Ye

'phel

rgyas,

Grags

'byor,

Kun

'od,

and

of

(kha

Onto

Pad

lu

na

from

chos

pa

can,

the

the

Nyarak

Khenpo

Grags

the

Khyenrab

Kunzang,

dbang

rab

received

disciples

Trulku

Ngag

attendant

of works

master

Gonchen

his

received

the

addendum

who

eighteen

mdo

who had

Rinpoche

works.

seminary

Kyashi.il

Oar

as an

monks

the

umes

vol-

published

Gyaltsen.

Loter Wangpo,

Dezhung

Rinpoche

two

the

for

students,

skong) to Gorampa's
In

Wangpo.

Konchok

from

tantric

of Gorampa's

Lama

from Ponlop

Khyentse

from

text-transmission

Hocho

from

the lineage

been given it by Jamyang

Gorampa'

for the four volumes

he had received

The latter had received

in

it from Sachen Kunga Nyingpo.

chos

dar,
Chos

dar,

maternal

nephew of the Derge Nub lama Jam yang Khyenrab.

Lekpa

Gati:in

co

back

to the

Tharlam
Derge

monastery

gave

Yarnay

Gi:inchen

224

abbot

as a

too)

the

Gati:in

with

the

the

during

mtshan

(1906-196os)

"Mi.ipa

Khenpo."

the

lama

Norbu,

this

228

palace's

a man

cham-berlain

ofNgor

gros

blo

Phende

by

the

Dezhung

~~ac t ice

of the

He

225

Derge

was
ruler

great

the

Rinpoche,
four-faced

period

when

was

Gati:in

Derge Gonchen, he met and had discussions

father

dbang

Dawa

possibly
the

for

Lotri:i

rainy-season

In return,

226

he

Derge

Samten

monastery.

pre- ceptor

(and

the

as

served

Oerge

Oerge

There

223

227

Sometime
visiting

main

way

at this time

to

Ngawang

222

his

great

the

steng.

grub

master

on

returned

visited

(1915!16-1942).

initia-tion

Protector.

great

royal

Oi.idi.il

gave

abbot

Lhun

abbot

This
of the

revered

Tshewang

and

empowerment

Amitayus

(1868-1931)

also

chen)

was

who

(in 1925-1926?),

principality

(dgon

an

retreat

Rinpoche,

Phende

theg
later

Mi.ipa

Khenpo

sang

(gsol dpon)

drung

chos

commonly

business
ofT

Shab-

mchog

was

manager

Ngag

kyi

rgyal

as

known

the

son

(phyag

mdzod),

who had previously

of the

Ngor

abbot

the

of the

been
Palden

Lotri:i Gyaltsen

(184D-1900).

229

STUDIES
KHUNU

His morher

Though

was a

16. Monks gathered

pable

daughter

young

the

in

of real
Dawa

JAMGYAL

RINPOCHE

AND

61

of rhe Minyak Jakla king.

monk had studied

some years

tutors, he had proved inca-

under worthy

father,

UNDER

LAMA

courtyard

of the Oerge main monastery,

or

learning
Norbu

other

clever

summer

1947

accomplishments.

and ambitious

His

man, was

disappointed

Norbu

residence

in the

permanently
Dezhung

they

ro

pleased.

which

of the

serve as

him

Eventually

as

would

his

Rinpoche
the

Phende

abbarial

palaces

rotated-and

"acting

he

less

appoint

age)

for

four

abbacy

ro

(mkhan

abbot"

be

then

as

enthroned

abbot.
approached

father

carry our

to

already

He wanted
ies

ro see

and

own

of his

Phende

Shabdrung

great obstacle

ro

this

had his

spiritual

and

the

master

own

plans

for

development.

projects

there.

from

and later abbot

(rten

'brel),

asked

his

was not
Dezhung

to continue
Later

Garon

at Tharlam and continue

based

this. Bur Garon,

omen

Garon

plan,

him, for rhe moment,

his disciple

several

unfavorable

the

or

and

same

drung)

lama

proposed

son more

his

the

(zhabs

Ngor--one

Garon

stud-

was

(who

Phende

he

retreat

meditation

abbacy

have

the

Rinpoche:

ar

ofNgor.

When

the

would

permission

and

ro pur

Lekpa

among

full-fledged

at the

residing

Gonchen,

They would first make Dezhung

palace

tshab)

his

Derge

Rinpoche

candidate

ofNgor

then

into

replacement.

lama

was

Ngawang

Garon

son.

with this

Dawa

nor

gave

Being

made

ofNgor

would

wishing

to create

nei-ther approval

be

a
an

nor

express

disapproval.

Dawa
The

Norbu's

proposal

Dezhung

plan

had

Rinpoche's
his

(1896-1931),

all its

pomp,

support

reached

artendant,

maternal

uncle,

Ngawang

an

was

the

plan,

to

and

he

a way

schemed

to

father

Rinpoche

to the Phende lama palace.

But

Rinpoche's

retreat

Dezhung

still in retreat

plans.

He

was

and rushed

Gyaltsen

ambitious

enthused

of

Gyaltsen

young

by the idea

anaining the posi- tion ofNgor abbot, with

Khenpo's

these

nearby.

ears

the

honor, and other trappings. He threw

behind

Nyima,

SEATTLE

supporrers

avid

found

immediately

monk of about thirty. This uncle

of his nephew

IN

SAINT

find

shocked

and

Mi.ipa

Dezhung

uncle

Ngawang

paternal

to Derge

his full

appoint

at Tharlam, somehow

directly

with

got wind of

repulsed.
to

where

He

broke

Ngawang

corner

17. A

was

staying,

poor.

with part ofDerge monastery

ofthe Derge printery

telling

It is the poorest

and is deeply

would
collect-

him,

Phende

candidate

but travel around

ing offerings

lama

palace

my

nephew

from place

to place

abbot,

for the lama-palace.

this could be acceptable!

is

at Ngor

of all the four lama-palaces

in debt: As

do nothing

'The

in the background.

There is

no way

It would be much bener just to

let him practice, study, and stay in retreat!"

Hearing

this

adamant

refusal,

Ngawang

Gyaltsen

lost

to

his

temper,

blows.

and

But

of confrontation,

on

his

own

"I have

the

quarreled,

Ngawang

stood

his

nearly

Nyima,

ground.

coming

never

He firmly

afraid

insisted

right to settle the matter.

the

him from the

For

rwo

the

Uncle

power to
age

next

decide!"

of five!"
several

stayed in Derge district,

he

shouted.

"I raised

230

years

Uncle

Ngawang

Nyima

STUDIES
KHUNU

mainly

R.inpoche

this

by

By

chis

time

of

Sanskrit

Garon,

23

eye on

or

AND

the

or

interest

~ece iv ing

out

time

Dezhung

was

from

teacher
Tendzin

then

sojourn

in

the

in Kham.

find

from

him,

Derge

explained
him,

and his previous stud-

as

Sanskrit.

R.inpoche

R.inpoche

instruction

of

that the best

on foot to
on the road

main

his studies

study

who

twelve-year

set

When

Gaton's instructions

clear

1896-1977),

Dzokchen.

R.inpoche's

especially

Khunu

Dezhi.mg

progress, as a sort

continue

be

R.inpoche

his

Dezhung

'

on was to

would

met for the first

in

RINPOCHE

and then visiting

it had become

(1894

Dezhung

closer

point

of his eleven-

midst

they

companion).

ordered

Gyaltsen

now

bur

(to keep

from

)AMGYAL

63

in Maysho

of occasional
task

UNDER

LAMA

telling

232

and

to
his
of

18. The great Sikkimese

Bsam 'grub khang

ies,

Khunu

then follow

savant of poetics and

gsar

Lama

me

Khunu
Ropa

Kinnaur

(near

of

years

was a
the

Kulu

"If

grammar."

Lama

Valley

replied,

for five

to learn Sanskrit

grammar

ba, teacher of Khunu

'Bras

ljongs

Lama.

you

really

want

Only then will

native
Indian

Manali),

you

in the

learn,

be able

Village

of Sunnam

Himalayan

to

district

present

in
of

northern

Indian

gone

state

Sikkimese

khang

of Himachal

(ca. 1913)

gsar

to

scholar
ba 0

Gangtok

Pradesh.
to

of poetics

rgyan

study

'Bras

As

youth

under

ljongs

the

he had
famous

Bsam

kun bzang bstan 'dzin rdo

'grub

rje

late

(fl.

who

learned

to

nineteenth

continued

SA I NT

early

I N

SEATTLE

twentieth

century),

the

tradition

of the great eighteenth-century

scholars

Shuchen Tsultrim

(1697-1769)

Rinchen
233

Jungnay.
Tendzin

and

Situ

Pa!]chen

Chokyi

Khunu Lama
himself had

Gyaltsen

become

as

famous

scholar and teacher after

serving at T ashilhunpo
Rinpoche,

(r883-1937),

Nyima
founding

as

the tutor of the Ninth Panchen

Chokyi

teachers

Kun gzigs

slob

and

after

acting

as

one

of the.

in the

grwa

school also at Tashilhunpo.m

(The

Panchen Rinpoche

had, incidentally,

few

years

fled from Tashilhunpo

1921.)

Khunu

gathering

teachings

in

many

to China just

before,
Lama

during

these

years

was

from

of the

greatest

period visited

Khenpo

masters

of Kham,

and

in

this

retreat,

in

Shenga

instructions

meeting

After

his

Rinpoche,

Khunu

Nyingma

'monastery

Dzachukha

r685

by

Derge

royal

monks

permit

lag),

area east

rig

'dzin,

patronage

and

continue

to

Sanskrit

little

and with the

donkey.

236

accompanied

him

settled.

the

Dezhung

On

way

uncle
few

to

235

and

student

on
on a

bag

loaded

Nyima

to

see

him

while

he

and

just

Dzokchen,

to

him

Ngawang

weeks,

('u

horseback.

as a poor

as

offi-cial

easily

foot, carrying

rest of his supplies

an

transportation

accompany

were crossing a
was swept away by the

Rinpoche

little donkey

his former service

But

on

hundred

of Khunu

he carried

in Kham-on

to

in

Nyingma

eight

comparatively

studies.

His
for

Founded

Beca,use

requisition

wanted

great

the

largest

some

(including

monk, he had to lag behind

his back

the

trulkus.

elsewhere

Rinpoche
his

was

travel

Dezhung

to

in the high

Rinpoche1),

him

could

Dzokchen-and

Dezhung

receive

monastery had received

housing

eleven

the Panchen

he

student

of Derge.

this

and

in Tibet,

allowing

so

to

last

proceeded

of Dzokchen

Lama's high connections

a tutor to

of the

prospective

Lama

nomadic

Padma

establishment

fifty

one

being

from him.

river in spate,
muddy current

their
and

lost.

They

no

had

Rinpoche

carrying

choice

on,

to walk

but

his few

remaining

Dezhung

on

his

left alone

to

possessions

back.
At Dzokchen,
study

He

live

also

studied

at the great

retreat

nearby.

Bhutanese

supplies,

him (with

that

the

thinking

that

and

there

were

at Dzokchen

more

short

also

Sarasvati

be

He

were

thinking

was
came to see

to look after him, but

would

of

few

Sanskrit

Rinpoche

mother

away,

Khunu Lama sent her

presence

small

But with the loss of his

his

and

in

in

not

did

quite

studying

Dezhung

for

time

supplies)

while

mother's

will

this

Prajfza.

itself but rather

time

who

during

Once

"Mother

was

Kalapa

lexicon

under Khunu Lama.

life

after

the

monastery

At

monks

gram- mar
hard.

Rinpoche
(the

under Khunu Lama, which took six months

systems?)

all.

Dezhung

gram-mar

Sanskrit

son,

be

and

saying

distraction.

son

will

be

STUDIES

KHUNU

UNDER

of mother;

JAMGYAL

this

will interfere

with

his

studies,"

her. She wept at these words and reluctandy

After

the

some

bleak

monastery
Derge

months,

swampy

in the forested

ofDzokchen

mountain

another

of

in

Kham.m

By

completed

parts

mdo)

Kalapa

and

sec- ond
poesy, the

or

(middle)

coun-try

the
that

all of the Sarasvati

grammatical

chapter

Kavyadarfa.

(In

largest
time

as

Oal).s{in's

told

237

ro go
to

from

Kathok

of southern

Nyingma
they

(db Yangs

treatises,

of

he

left.

Khunu Lama decided

uplands

district,

monasteries

AND

RINPOCHE

6S

LAMA

had

can sgra
as

the

treatise

on

well

2.0. Kathok monastery

this

period

under

in southern

or

Khunu

Dagyig

ngag

tu

'grel

mdzod],

mar or

later,

gi

1905-1922..

Dezhung

Lama

commentary
grammatical

Derge.in

the

sgron

work

me, 239
rtags

Gsum

com-mentary on

chen},

and

the

Rinpoche

the

Tibetan

!hag

bsam,

the Tibetan

Amarakosa

but he had not yet received

the

sbyor rin chen

metrical

'byung

treatise

gnas].)

2' 0

also

on correct

gram-matical
Situ's

great

Sum rtags

lexicon

[Si

['Chi med

the Candrapa

Chandoratntikara
Teacher

studied

orthography

gram[Sdeb

and pupil had by

that time become quite close.

1927
Early

in the

month,

ca.

year

March

teacher Dzokchen

1927

(the

8, 1927)
Shenga

fifth

day

Dezhung

(1871-1927)

of the

first

Rinpoche's

lunar

revered

66

away

passed

age

at the
six.241

SAl NT

while in retreat

IN

SEATTLE

at the Rgya phu hermitage,

of fifty-

When

Rinpoche's

Dezhung

death, he

Rinpoche

heard

of

Shenga

was

deeply saddened, for he had been devoted to him and had

co return

planned

one

day

and

study

parting

Dezhung

poche

had

expressed

instructions

on

Mantrayana.

Shenga

to

come

and

you

him

again.

At

their

final

the

wish

to

receive

further

the

had told him he would be welcome

back later

receive

on tantra.

teachings

"For

the

time

being

should study the

great

scholastic

you

Rinpoche

now

che

made

others,"

he

had

said.

of

Shenga's

in his

death,

Dezhung

offerings,

Bodhicaryavattira,

to his deceased
appeared

with

you

want." 242

Hearing

recited

treatises

I'll give

"Afterward
what

under

Rin-

and made

mas- ter.

That

night,

dream.

Shenga

was

heartfelt
Shenga

prayers

Rinpoche

stand-ing,

walking

toward

him. To the master's

Khenpo

Khyenrab,

Shenga

was

These
of the

Dezhung
that

Khenpo

co

raisins

would

raisins

later

Khenpo Khyenrab,

years

(from

who

after-ward

three-storied

memory.

During

his

Nyima,
Nyima

at

from

had been

for

final

over
rites

by Palpung

Shenga

five

and
Situ,

a very

Palpung
in

studies

received

who

was

large

Rinpoche's

Lama

go now

with

teacher

told

under

Khunu

Lama,

another visit from his uncle

had

been

suffering

painful boils all

Khunu

old sick

The

1927).

stupa

Sanskrit

Rinpoche

Ngawang

later, and

directly

Rinpoche

performed

constructed

reliquary

Ngawang

better

early

were

many
G.ream

244

Dezhung

hundred

to

1922

hand.

from Shenga.) 243

a remote spot

retreat at

ceremony

cremation

right

foreshadowing

teachings

At the time of his death, Shenga

sons.

passed
(This

as

interpreted

and thus indirectly

living in meditation

his

who

Rinpoche.

many

receive

in

was

his hand,

chief spiritual

Khyenrab,

Dezhung

Rinpoche

he

left, holding

of Shenga's

many

holding

gave to

he

one

over

stay-

from

ing in Derge.

more

than

one

"You

had

his body.

Dezhung

Rinpoche,

your
and

you can con-

help

look

after

him. We'll

meet

your

tinue

instructed
"Prayer

monastery."

He

(Bzang

Conduct"

and to

spyod)

the merit.

his

On

expressed
again

arrival,

Uncle

that

Dezhung

Rinpoche

studies,
practice.

or

Nyima

had

should

not

waste

his

San-

and such things.

language

Ngawang

once

-his opinion

time by learning

time,

Kathok

the

of Benevolent

dedicate

skrit

at

studies

him to recite

He could

not

see any

value

in

literary

and

much

At the

Ngawang

preferred

meditation

and

ritual

same
Nyima

had brought

with him

letter

from Ngawang Lekpa,

who

instructed

Dezhung

Rinpoche

in

no

uncertain

terms to study the three

main
Rinpoche

Sanskrit

grammatical

decided at

once

traditions.

Dezhung

UNDER

STUDIES
KHUNU

LAMA

to obey

the

JAMGYAL

AND

RINPOCHE

67

command

Rinpoche,

ofLekpa

but

the

for

time being he agreed

to stop his Sanskrit

studies

and

accompany

his uncle.

245

The two traveled

together

back

Derge

to

district,

where

the local

people

had begun to honor

his

uncle

with

the

title

ings, hoping to benefit

many years

patrons.

In

many

after his

Nyima

here

of Severance

quite

some repute as an

while

in

excellent

He also

(Gcod).

amount

certain

stayed

from

generous

1927),

Dezhung

of wealth

246

the

Rinpoche

spelled

power

from his spiritual

Ngawang

developing

practitioner
received

and

of stay-

ing in retreat.
Maysho,

Lama,"

"Gapa

his uncle's bless-

requested

fifth
and

Grwa

lunar
his

rna

month

sgang)

J amgyal

Rinpoche.

Rinpoche

for

place to another.

247

to

retreat

The

"roam-ing

Quly

went

uncle

and

latter

around"

Dramagang

there

chided

so

much

At that time Jamgyal

met

(also

again

Dezhung
from

requested

one
the

reading-transmission

Y arnay

teachings,

too. He

these

monks

were

you

be

when

Rinpoche'

be

older.

from

doing

the latter

s desire

the

Dezhung

time

Rinpoche,
his

he

one

the

uncle

At

sat

prayers,

ing letters,

your

time."
abbot's

to hear of Dezhung

249

the

reading-transmission,

at the front

between

two strict

being his teacher Jamgyal

main

many

ings the students

their

Rinpoche

venerable

delighted

received

patron, and the other,

Ngawang

attendance.

to
and

your age,

"At

with

the

the

monks

other lamas

saying,

things

asked

Dezhung

receive

Jamgyal

first

of the

and agreed, saying, "This will benefit

Rinpoche

senior monks,

of rhe

At

the tra- dition in the future."

At

248

to

of the youngest

coming,

was

works

from Gonchen

(r868-1931).

allowed

better

Jamgyal

permission,

Lotro

was one

much
him

could

collected

bka ' 'bum)

teachings-most

discouraged

But

skya

to

begged

request

(Sa

Sam ten

Khenpo

Rinpoche

the

for

founders

Sakya

five

Nyima.

text-transmission

commonly

monks

Only

evidently,

were

in

read-

passed the time by reciting

writ-

or

reading

another

book,

but

the

master

Sam ten Lotro did not

allow

any

of that. The disciples

were

forbidden

even

to cough.
cough,

the master.)

Lotro

with

interfere

the

transmission,"

said

Samten

also

greatest

you

("If

you'll

treated

the

volumes

he

read

with

the

respect, carefully

washing

his

hands

drying them with

cloth before

with

water

saffron-scented

and

clean

touching

pages,

the

and

never

licking

his

thumb before turn-

ing

pages

the

Tibetans.

250

Rinpoche

as

was

the

typical

habit

many

of

Later Dezhung
said that because

of the strict conduct

of the

others at this teach-

ing,

he

himself

had

Therefore

complete

so

concentrated

hard

and

not

let

he

was sure

he

had

received

good

and

recited

the

text-transmis-

sion (lung).
works

also

get distracted.

251

In fact,

carefully

and

since

the master

had

68

distinctly,

Rinpoche

practical

instruction

later said,

reading-transmission
At

this

time

Khenpo

mar:t4ala

ofVajrabhairava

practical

text-transmission

SEATTLE

instead

counted

of just

as a

(lung)."m

Rinpoche

the

IN

"It almost

(khrid)

Jamgyal

with

SAINT

the ini-

Sarmen

Lotro

also

gave

to

tiation into the thineen-deiry

in the Rwa

instructions

(Rwa

tradition,

khrid)

together
and

the

21. The

young

Dampa

Rinpoche

(left) with Khenpo

Ngawang

Samten

LotrO

(right).

for the volume ofRwa-tradition

teachings

(Rwa pod) in

both the Ngorpa and Tsharpa transmissions.

Rinpoche,

too, received these instructions.

Travel to the Wara

After

this

Dezhung

Dezhung

253

Retreat and Monastery

Rinpoche

went

on

foot,

carrying

on

his provisions

his back and enduring

to the remote Wara

khrod).

In that

south-west
Gyaltsen,

Ngor

of

Ponlop

the

had

lineage

volumes

Denma
Rinchen

for

Derge,

the

lived

Wan

gpo

that

the

the

reading
by

of Kham,

of the

Lama

(1847-1914).

Hocho

Lama

transmission

the

great

Shuchen

Ara ri

Drichu,
Konchok

(gsol dpon) of the

berlain

Loter

or

(Wara

side

Hocho

the cham-

much hardship,

retreat
far

learned

of writings

district

on

place,

formerly

Rinpoche

meditation

for

scholar

Par:t4ita

Dezhung

possessed
the
from

nine
the

Tsultrim

UNDER

STUDIES

KHUNU

(1697-1769).

This

rece

the

ive

from

JAMGYAL

he

requested

Hocho

him the

text-transmission

writings

of Ngorchen

text-transchu

mission

for

and

fifteenth-century

Lama.

AND

the

and

managed

He also

received

for the four-volume

Kunga

Thokmay

Gyalsay

initiations

RINPOCHE

69

LAMA

Zangpo

collected

(1382-1456),

collected

writings

San gpo

(1295-1369)

text-transmissions

for

to
from

the

of Dngul

the

the

:u. Wara

monastery

east of Oerge.

adept

Thangtong

snyan

brgyud,

the

text-transmissions

Gyalpo's

Gsang

ru pa

(?), and

Sa
for

the Severance

in the Drung lugs tradition.

During
nearby

Damcho

this time

residence

Tenpa

of

the

ca.

mkha '

initiations

(Gcod)

gro
and

instructions

214

Dezhung

(died

spyod
the

Rinpoche

Wara
1945),

Lama

a great

also visited
(or

Ara

yogi

the

Lama)

who

had

over one

performed

gnas).

(smyung
and

like

211

He

Hocho

attendant

to

thousand

was a

Lama,

Loter

was

Wangpo,

he

stupas

enshrined

(he built only

the

and earth

rocks

build-

ing

requesting

of

he

Wangpo.

hundred

responsible
in

the

which

on

had
At
for

his

retreats

fasting

Rinpoche,

ofJamgyal

served

as

the

death

the

erecting

master's

personal
of

Loter

of

one
were

relics

one

large stupa him-self, carrying

his

back,

other

sponsorships,

two-day

disciple

stupas

but he organized
by

urging

and in other ways).

216

the

others,

A SA INT

70

Damcho

Tenpa

requested

the reading-trans- mission

of the five Sakya

IN

founders.

SEATTLE

from

Dezhung

Rinpoche

(Lung) for the collected

works

This he

2.3. Travelers

in the

Mekong River

gorge,

southern

Kham,

ca. 1910.

gave

as

well

practitioners,

and it

was

transmission.

Altogether

to

him,

Wara monastery
Meanwhile

come

on

When

one
While

again

tshang

family

Dezhung

were

he

and

gave

this

at

was at

him,

monastery,

Wara

companions,

came

he

waiting,

she

stayed

(patrons

see

to

Derge

mother

had

was

but

not to find him in Dzongsar.

and

back

with

ofJamgyal

she sent

monk

to

the

from

see

her.

Phu

Rinpoche),

rna
who

258

Rinpoche

to Jamgyal's

allowed

yogis

four months

Rinpoche's

him,

fetch

kindly helped her.

together

to

traveling

was

she

other

and retreat.m

she learned

to

many

he stayed about

and worried

of her

Tharlam,

to

Dezhung

foot

disappointed

as

the first time he himself

and

retreat

his
of

mother
Gagu.

to stay within the monastic

then
No

went

women

UNDER

STUDIES
KHUNU

precincts

JAMGYAL

AND

RINPOCHE

71

LAMA

or in the main retreat house, so even

was a close relative of]amgyal Rinpoche, his

.there

though she
mother

had to

below

the

for the night

was

She

a tent on a

in

to

afraid

so

Dezhung

Rinpoche

they

went

up to meet

outside,
sunrise

camp

temple.

sleep

plain
alone

her

company.

At

Jamgyal

Rinpoche

in

kept

person. 259
during this period (in Dezhung

Sometime

year,

twenty-third

Dezhung

Rin-

Rinpoche

po

('Byung

'dul

poche

years

the

under

Rinpoche's

an

obstacle

him to do
Altogether

260

Lama

where

would

giv-

him

Jamyang
ing

the

compilation

years,

Every

five

class,

Khyentse

Dezhung

Jamgyal

while with Lama Jamgyal

advised

seminary,

for

Vajrapiil)i

for

two

period 1925-1930.

for

LamaJamgyal

of Siidhanas

retreat.

byed)

foresaw

this time (in early 1928), Dezhung

again

be

and advised

studied

during

During
stayed

1928?), Jamgyal

to

go

teachings
of

to

Khyentse

major

the

the

initiations

teachings,

26 '

Dzongsar

Chokyi

of

with the "graduation"

gave

Rinpoche

at Gagu.

Lotro

Collection

and

sadhanas.

of each seminary

so

this

was an

excellent

to receive

chance

them. Qamgyal

himself

as

Dzongsar

to.serve

Dezhung

Rinpoche

Dzongsar

Khyentse,

was

invited

received

seminary

the

together

master.)

teachings
with

Dzi

Kongtriil,
Ontriil,

Kathok

Dzokchen
Rmang

rebirth ofMinyak

gsar,

'Brug

sprul

(d.

and Trulku Kunzang

Kunzang

year to

the following

next

the

Sonam).

ca.

from
dga'

Shechen
1960),

(b. 1909, the

4)17
'Travel to Horkhok

and Lithang

Dezhung

I
I

THE

EARLY

SPRING

from Dzongsar

at th'! conclusion

1928,

Dezhung

Rinpoche

Khunu

But while

received

that

Lekpa

Dezhung

gone to

and visited

his

was

about

of the esoteric

thought

Chophel

months

before,

the Horkhok

number of

both
he

grammatical

Dezhung

Chophel,

with Its Fruit and that

for it.262 A few

had

continue

Rinpoche

sive presentation

the Path
and

and

still in Dzongsar,

letter from Oezhung

Gaton

exten-

of the teachings

made plans to rejoin

Lama

studies.

OF

Khyentse,

to give

Lekpa

in Horkhok.

monas- teries

263

of

Anjam

be present

Rinpoche

region ofKham east ofDerge

there.

Now he

about to give the Path with Its Fruit teachings

monastery

him

a very

transmission
Dezhung

should

Garon

Rinpoche

informing

was

at Nyarak

Dezhung
asked

then

just

an

ordinary

he should

he and

had

been

mule

these teachings.

Jamyang

Khyentse

even poorer
had

many

ridges

face developed

and

Rinpoche

later

264

Tharlam

from

same name,
to Horkhok

Rinpoche

image

so

Lotro,

he and

the whole
They

deep

became

offered

to

of Amitayus)

the

way.
had

snow

snow-blind,

three
Much

to

cross

and

high

and his

from the fierce blasts of wind.

the

in bad

condition.

soon as

possible

to meet

seemed not to recognize

him.

that

Dzongsar

by foot

Dezhung

through

Nyarak

see

go

had to walk

passes

sores

days

the

in the mountains.

fallen

Dezhung

Five

to

an

with
Chokyi

monks

snow

positive

265

Dzongsar,

(together

monks

at

and two with the

Nyima

Upon leaving

winds.

other

Rinchen-decided

and request

his

three

studying

se_minary-Y eshe

Ngawang

perform

were

but

the Path with Its Fruiti nstructions.

receive

Thereupon

he

Po lo Khenpo,

to

monk)

so

to do,

what

as

(pra phab). The signs

prognostication

who

was unsure

Rinpoche

monk Rdo rje (later known

small

group

Dezhung
Gaton

straggled

Rinpoche

Lekpa

him at first and

Rinpoche,

was

into

went

as

who

surprised

to

T R A V EL

The. flrsc
"Did

T 0

H 0

RK H 0

A N 0

Ll T H A N C

73

0 EZ H U N C

thing

you gee

Gacon

che Can-

asked

drapa

was

about

grammatical

his

studies:

instruction?"

he asked.
"No, sir."
"Did
"No,

you

told

instructions
Even

was

(By

him

about

luck

disappointed

Garon

Mahayana

were

these

studied.)

the

che

Dezhung

many

-religious

rwo

main

Rinpoche
and

other

he had received.

then, Garon

teaching-the

on.

bad

he had not yet

traditions
chen

study mecrics?"

sir."

was not
about

pleased.

what

Bodhicarytivattira,

said,

"If

you are

In particular,

Jamgyal

had

mind train- ing, and

going

co

study

he

been

so

ordinary

2.4- Nomad

monk visiting the tent of his parents in southern

Kham,

ca.

(The monk is Shel

1910.

ton's assistant, the )o lama.)

subjects,

chen po),

you

encouraged
what

should

not just
him

a waste

Qatngyal

study

minor

co

chose

Rinpoche

keep

the great

on

cwo years
for

his

Rinpoche

from

the texts

have

translated

reason anymore co

studying
were!"

part

studying

Dezhung

been

basic

instructions!"

texts

Most

Sanskrit.
Garon

had

Sanskrit,

into Tibetan;

study Sanskrit.")

(gzhung
of all,
2GG

he

"Oh,

exclaimed.
discouraged
saying,

there

"All

is

no

Ngawang

Lekpa

chen

newly

arrived

them

on

different

topics.

it

difficult

to

found

Rinpoche

was

Tharlam

questioned

students,
The

answer

all

putting
three

well,

four

of the

questions

other

while

to

students

Dezhung

74

to give

able

poorly

somewhat

IN

SAINT

SEATTLE

answers.

satisfactory

However

the other

monks

answered,

mind, while

Lekpa

R.inpoche

seemed

not

to

no matter

how well Dezhung

R.inpoche

it did not

answered,

seem

to help. Lekpa R.inpoche

to

continued

on

commenting

condition ofDezhung
"There

Path

no

is

show

R.inpoche's

immediate

with Its Fruit

on

I'll give

instructions

at Tharlam;
to

go on

Sanskrit

for

extensive

presentation

it would

the

said.

of those

be better

for

you

268

decided

by trying

he should

to receive

and resigned

Derge district

departed,

receive

finally

Garon

other things.

studies."

R.inpoche

Fruit instructions,

he

now,"

267

you to

your

grammatical

Dezhung

for

you

his master further

once to

a very

for the present,

with

even

displeasure,

robes.

need

teachings

"You should be studying

Later

his

the shabby

not displease

the Path

himself

with Its

to returning

at

to continue his studies. But before

Dezhung

R.inpoche

went

to

see

Anjam

you

say

to

Trulku

goodbye,

stay

should

instructions."

and

on

relative

go

monastery

the

the

received

Lekpa

R.inpoche

was

precarious

spectacular
valley

location

view

of

below,

tea-bearing

important

the

12,

R.inpoche's

hundred
From

and

269

lunar

month

1928),

Gaton

the profound

monastery

Path with
Rdo

of'Nyarak

district

stood in

up a steep

feet

there

one

and

temples

which

since

ancient

had passed

on

way

their

the

others,

villages

through

yak-caravans

from Dartsedo
Garon's

several

mountain.

and

with

to remain

first

March

in Horkhok

high

come
of

Lekpa

able

of the

teaching

at the great

distant

attendant

I'll speak

Garon

_(ca.

This monastery

270

beneath

year

began

Its Fruit precepts

rje gdan.

day

rwenry-first

earth-dragon

and

as an

receive the full Path with Its Fruit teachings.

On

Fruit
Ra'ok

intercession

and in the end he

of the

Its

from

is too far to

awhile!

Stay

through

R.inpoche

forgiveness,

with

Trashi

side, then serving

back.

Then,

Dezhung

Umdzay

who told him, "This

immediately

told him, "No,

Path

the

from Tharlam

his father's

of Garon),

master."

saw

He also

(the chant-leader

and the latter

receive

hill,

had
in

a
the

times

to Lhasa.

disciples

at

lamas from Hor-

Nyarak

included

many

khok

and

Tharlam.

teacher

Dezhung,

as

well

as

few

monks

from

The assistant

giving

the text-transmissions

and explanations

of the visualizations

was

Dezhung

Chophel.

271

Dezhung

R.inpoche

and his

fellow student-monks

from
dressed.

Then

off monk

previous

one

set of robes.
Dezhung

chos
272

poor

and

shabbily

well-

whom

meetings,

Kun dga'

were

monastery

Tharlam

Dezhung

R.inpoche

knew

from

Nyarak

'phd,

gave

Dezhung

R.inpoche

good

Later

R.inpoche

Dezhung monastery,

received
and

some

offerings

from

TRAVEL

TO

from

that

Also

during

generous
the

time

onward

During

was

Dezhung.

of

many

time he

by

monastery

the

gave

gave

at

(lung)

for

Rinpoche

five

monks

to

founders

Sakya

Minyak.

from

This

this transmission.

to Dezhung
the

Path

with

Its

Fruit

instructions,

invited to
Garon's

strongly

Rinpoche

was not

pleased,

Thus, in the

disciple

Dezhung

Anjam

Trulku

to

Rinpoch.e

of 1928,

many

teachings,

Nyarak

Dezhung

and

Dezhung

very

Fruit

to the whole assembly

the

works

completing

insisted

so poor. 273

longer

the reading-transmission

The First journey

was

Its

made

time,

Trulku

the second

Gaton

LITHANC

and various patrons.

this

collected

After

with

were

monastery

Nyarak

was no

he

Labrang,

administration,

the

Path

the

offerings

Nyarak

Nyarak

AND

HORKHOK

75

DEZHUNC

that

he also

visit

Dezhung.

Lekpa

but in ille

end he

gave

his permission.

274

summer

Gaton

Lekpa

Rinpoche,

Trulku

Anjam,

and

Dezhung
traveled

Rinpoche
together

Lung

pa to

west

Lithang

Dezhung

district

Dezhung,

Dezhung

Lun-

the

Rin-poche's

second

twenty-two,
home

(ca.

Also

was

previous

with

gros

party

the

first

rebirth,

came as

Khenpo,

For

his

I84os-1898).

master)

Khamche

Dezhung

gling.m

this

of his

Nyima

seminary

attendant.

Dzongsar

rgyas

dar

the monk Brag g.yab Blo

Dzongsar

famous

monastery

the

sgrub

aged

grik

Nyarak monastery

to

and

Bshad

Rinpoche,

to

and Tsa zla

north-

tshang

Grwa

visit

through southern Horkhok

From

(not the

Dezhung

came

Khyenrab

the

Chokyi

Oser.

was a

Dezhung
being
in

one

northern

Othok.

Lithang,

The

276

of Lithang,

districts,

groups to

still

to
the

the

from

having

and

According

cold,

fled

of

Golok

traditions

settle in Lithang

still

were one

settled

nomad

current
of three

and

were

regions

hundreds

area,

districts

being Yonru

these

Golok

nomadic

stong-sde

surrounding

from

Dezhungma

pa
two

other

the

speaking

oral

treeless

'Brog

inhabitants

distinct

ethnically

before

high,

of three adjoining

of

areas
years

dialects. zn
in

these

nomadic

at this time. The other two

were

Yonru

combined

and

G.yas

certain

after

ruby Yonru.

ofG.yas

The district
dominion

khams

within

classified

sgang),

279

one

though

ofDezhung

in

thus

of the

this

"highland
six

uplands

territories

lay

Tsingkhu

River,

"Tsingkhu

stood about

one

two

in

the greater

Kham"

part

of Spo
ofMdo

an upper

Dezhung

in

latter

the conquest

fell within

"Lower

Traditionally
the

the

following

278

ofLithang

smad).

ru,
point

khog."

(mdo

of Kham

(spo

'bur"

khams.
valley

Its

280

of

was
'bur
The
the

monastery

day's

journey

journey

for

Lhasa

through

or

three

days'

by

way

route

main

traveled

by

of Tromthar

and

the

route

main

281

at

lay

the

heading

Trehor.

Dezhung

place

called

sgar steng

Nags

in the

Lichu watershed

beyond

Lithang

Yonru nomads
settled.

'Bum

thang

where

the

Wa

shu!

from

Lithang

commonly

called

not

"Dezhung"

but

"Monastery

of the

Forest

nag

were

Travelers

282

the monastery

mule

on

ofLithang

caravans

upper

or two

horse)

fast

SEATTLE

(driving mules)

northwest

mule

(by

IN

SAINT

rather

Encampment."

"Nags

sgar

monastery,"

men

the

Sometimes

that

driving

is,

the

caravans to

and from

Lhasa

would

stop

there

for

the

higher ground, they went to

pay

night.

After

leaving their mules to

pasture

on

their respects

to the lamas at the

monastery.
Even

283

before

their

arrival

at

the

Dezhung

encampment,

Gaton,

were

with great

received

family

(dpon

trulku. They

were

of Dezhung,

which

half

high

of

had

nomadic
by

came

who

Gaton

grazing
Lee

lands

btsun

out

in

new

and their

to the felt-tent

founded

noble

monastery

in this

treeless

in the

second

Mkhyen

brtse

rab

284

The

of the

chieftains

traditionally

said

to

of the legendary

Dezhung
from Gel

descend

Gling rje Ge

Ldong

one

from

the

tribes

(rus chen) ofTibet.

tribe,

same

Dba' shu!), the

monks,

been

party

and

by the Dezhung

master

conducted

r6oos

the

of

brtan.

and

tshang)

Rinpoche,

honor

to meet the great

advance

district

Dezhung

as

kha sho,

The family

of the

six

Their clan

285

clan

sar.

were
a son

nomads

pa

descended

great

ancient

was

Wa shu! (or

the Wa shu! A 'bum tshang,

powerful family of Amdo also said to be iden- tical with

the

tha

Gser

clan

fam-ily

chieftain

among

held

the

to the biography

according

descended

one

the

Golok.

Chinese

rank

The

Dezhung

of tha ji,

of An jam Rinpoche,

this
rule

1654).

286

who

was

posi- tion during the Mongol Bstan 'dzin chos rgyal's

ofTibet

lords

and

had

from

of thirteen

it

(from 1642 to
At other times

honored with

many

the head of the family

had been

other ranks and insignia.

In the early

287

century, the Dezhung

eighteenth

nobles

had received special

recognition

pa

the Central

from

ing

protect

Gyatso

(Sde

young

the

was

his

Dalai

Seventh

Lama,

Kalzang

(qo8-1757).

That Dalai Lama

he

government

Tibetan

gzhung) for help-

still

an

had been born in Lithang,

and when

infant,

parents

heard

that

the

envoys

of

ruler

of

the

Dzungar

Mongol chief Lha bzang

Khan,

then

supporting

his

tender-Dalai

ensconced

as

Tibet

(and

own preLama

in Lhasa),

were

searching

for him.

His parents fled with

him first

to

Derge territory

and then to Wa shur, before

being invited by the

Dezhung
ofTromthar

chieftain
to their

Mkha'

'gro

and

by

Mkha'

'gro

TRAVEL

TO

lands,

where

he

could

robbers

and brigands-

and,

course,

of

HORKHOK

AND

LITHANG

77

DEZHUNG

safe

remain

the

from

in

hiding,

Mongol

search

For generations,

the

chieftain

had been rich and powerful.

family

safe

from

parties.

was

It

288

said

that another chieftiin of Dezhung,

Be skor Thub

pa

bkra

had met

shis,

the treasure-revealer

(gter

ston)

predicted

Klong

gsa!

snying

po

(1625-1692),

who

had

that this

family would not be

their

Since

Tibetan

poor

seven generations.
was a branch of the

for

monastery

289

Central

Sakyapa

monastery

Nalendra,

of

family

were

patrons

of

nomadic

areas,

the

Dezhung

chieftain's

devoted

that

monastery.

As

was

usual

in

many

the main

hall of the monastery

was a great tent.

were

Its walls

of

thick felt, not adobe.

It had two main sections:
in

which

the

monks

(1) the Kye rdor Grwa

performed

the

ritual

tshang,

practices

and

ofHevajra

Tshogs
ritual

Mahakal.a

cycle

practiced

(Sarvavid-Vairocana).

In the

Tendzin

his

lama,

(d.

291

rig

chieftains,

was

particularly

Ngawang

Champa

monastery.

of Nalendra

had until then been barren.

Nyendrak

and

wear so

gave a name to

and also

Rinpoche

Kham

to

blessing-talisman

main

Kun

Dezhung

Kyap,

1884)

Tendzin

to

visit

first

the

the

was

monks

(2)

and

in which

of the

Orgyen

consort

called

the

one

Zimwok

Nyendrak

The chief-tain's
that

by

Pon Tshang

to the

devoted

assembly"

290

mid-18oos,

Dezhung

po gur,

Mgon

the "great

chen,

for

short,

Dezhung

gave

that

she

could

her first child while it

her womb. The next chieftain,

But

during

her

conceive,

was

still in

was one

Rabten Wangyal,

of the five boys born to that pair. 292

This nobleman
Tendzin
His

Nyendrak

were

hopes

Tripa Champa

on

the Chobgye
sitting

which

in the

was

would

made

be

realized.

Nyendrak's

ofTendzin

states that

accordingly

The

293

Rinchen

Khyentse

had

flames

inter-preted

to

Wangpo

him

mean

the

ofTendzin

that

family.
ography

Chobgye

(1869-1927),

Nyendrak's

vision

giving

own

autobi-

chief disciple,

the day ofTendzin

Tripa

a great prayer

born in his

cremation,
Nyen-drak

five-colored

that he would

scarf,

have five

emanations.
Kunga
days

before

the bodily

son,

next

The

Tendzin,

who

T endzin
(sku)

emanation.
have

been

bstan

294

ofTrakshiil

mind

Trinlay

was

The Dezhung

(thugs)

the

Rinchen-who
the Chobgye

and

three

held

to be

nobleman's

(gsung)

speech

emanation

monk

Nalendra,

month

death,

(1885-1928)-the

with Its Fruit from

at

Trulku

one

was

Khon

Sakya

po

bzang

nation.

Anjam,

The

the

born

Nyendrak'

ema-

Dezhung

Zimwok

was

'Jam

was

dbyangs

younger
received

Tripa

said

to

thub

brother

the

Path

at Nalendra

in

1912.
When An jam
Central

Tibet

was

still

reached

child,

some

Dezhung

and

travelers

reported

Dezhung Lungrik Nyima that another candidate

from

to

had

been

at

enthroned

Trulku. Lungrik
replied,

"Even

our own

chieftain

family,

such

anyway,

it doesn't

mat-

is

He

Dezhung,

a rosary

this

monastery
saints

large,

Zimwok

was

trulku

happened.

Later

295

to

meet him and

it

Buddhist

and sparsely

had

this

Well,

when

the

noble-monk

of the

because

famed

stature.

given

and its

graced

Several

by

highly

masters had been born into the

itself.

Kun

Mkhyen

was
296

inhabited

reg-ularly

been

great

family

mas-ter

was

of Dezhung

of

!hun grub (1633-1703),

transmission

has

of ours."

In

dga'

Pon Tshang (chieftain

the Nalendra

the

vious Zimwok incarnation.

district

chieftain

the

Dezhung

thing

trulku

scholars

plished

Dezhung

r6oos,

not

and

accom-

was a remote

it

the

came to

pre-

of the

although

had said

An jam left retreat

The nomadic

as

Nalendra

we

though

Zimwok Trulku

SEATTLE

Nyima

child of

ter.

IN

SAINT

the

mid-

or

late

rab

rgyas

of

the

family)

rab byams

was a

disciple

pa ngag

of

dbang

main trans-mitter of the esoteric

Path with its Fruit

(Lam

'bras

slob

bshad).

In

297

Rinpoche
chieftain

Trulku Lungrik

previous

embodiuncle

mid-18oos)

rgyas

rab

299

Anjam's

ca.

ment;

was

Dezhung
century)

Brgal lan rdo rje

me

Dezhung

Nor

bu

chieftain

Rnam

rna

family.

303

(d.

Gyaltsen

(1840-1900)
of the

Tenpay

Lotro

to the Phende

Padma

(zhabs

was

when

lady

identi-

fifty-third

(1822-1884),

palace

drung).

Ngor

fied

him

abbot,

father,

work

thus born to

the

Othok

was

Rinpoche
Palden

as

the

Kunga
be given

candidate
being

Lotro

being

Phende

and said he should

rdo rje. 30 '

of

abbot

to become

Anjam's

(fl.
work

and his wife

302

An jam

the Ngor Phende

lama

dga'

of the polemical

Khenpo

1887),

Once,

young,

rebirth

chieftain

char, which replied critically to

still quite

abbacy

'dzi

the

of

tain Rabten Wangyal

sgron

(fl.

scholar of note from

not

Trulku An jam (1885-1952)

chief-

Lungrik

uncle, Dpon bla Phrin las

author

written in 1848 by Dzokchen

the Dezhung

uncle,

Wangchuk

Lotro

(though

mid-nineteenth

this

Rinpoche's

r84os-1898);

Another

300

Anjam

in

paternal

(Dezhung

Lama

and the latter's

monastery

family)

recent
monks

Nyima

Ponpo

(fl. early r8oos).

Dezhung

more
noted

included

family

Dezhung

Nyima's

the

other

to

addition

(r885-1952),2?S

to the

bound

to

chis

venerable

abbot

by

the

to assent, and for awhile the

by the title "Phende

to

vociferously

upon

him

be given
Later
Ponlop

as

this

their

of tantric

An jam
But

Shabdrung."

monastery

Dezhung

of

ties

young

plan,

own

(grwa
asserting

vows,

was even

then

the

tshang)
their

monks

objected

prior

lama, and the whole

had
called

claims

idea had to

up.
he

was

Loter

chief disciple

given
Wangpo

of Jamyang

into

the

keeping

(1847-1914)

Khyentse

in

Wangpo,

of

Ngor

Derge,

in

TRAVEL

TO

HORKHOK

AND

LITHANG

79

DEZHUNG

whom An jam's paternal uncle A !hun had special faith.

Under Loter Wangpo,

Anjam received between 1895 and

1898 the Path with Its Fruit and the great tantric

Sgrub thabs kun btus and Rgyud sde kun

compilations

btus. 3"" He also received various Kadam mind-training

(bw sbyong) instructions,
intensively
he

was

away,

he had to return to Dezhung

Anjam's

greatest

subsequent

Sakya

teachers

and Nyingma

Gaton Ngawang

the lama

included

masters

some

of the

in Kham

in those

Lekpa, Khen-chen Shenga,l07

Nub LamaJamyang

08

'Jam dbyangs

Khyenrab/

Samten Lotro,l1 A 'dzom Drukpa

Phende abbot

serve as

to

306

bshes Bstan 'dzin dbang grub/

grags,

But in 1898, when

widely.lOl

thirteen and his uncle Lungrik Nyima passed

of his home monastery.

days:

which he later practiced

and propagated

09

Dge

snyan

Ngawang

(1842-1924),

the Ngor

and Khyentse

Palden Lotro Gyaltsen,

Chokyi Lotro.m
When Anjam

he

ran away

was

about

eighteen

from Dezhung monastery

with three other monks secretly

came

(i.e.,

ca.

1903),

and district, and

to the Ru dam

Shri

seng

at Dwkchen, where he met and

seminary

began studies

under

the

great

Nangwa

Chokyi

the next six

years or more, except

up

master

seminary

(Khenchen

Shenphen

for

Shenga).m

For

few brief journeys

and down (to Dezhung), An jam hardly left Shenga's

presence.

Later too, Anjam continued

visit and receive

from Shenga,

for

long time to

teachings

even

visiting him several times after that

master had retreated

to the solitude of the Rgya phu hermitage.m

At flfSt, when An jam began studying the

Bodhicaryiivatiira
about

one

under Shenga,

foot of

snow

fell at the start of the morning

teaching session, but

by the time the class

a trace.

without

was

let out the

snow

had melted

For

such long sessions

the master

taught,

expounding,

great length and in

minute detail, each time two

pages

of his

annotation-commentary-applying in

equally

wonderful

on

way to every

word teachings

the two truths

and bodhicitta-following
Paltriil, with supplemen-

the oral tradition

of

at

tary discussions.

When An jam witnessed

this, he had

deep faith both in the

teaching and the teacher, thinking, "Certainly

what is called

this is

bodhi-

sattva teacher and the doctrine such

teacher

practices!"
Anjam later reported
helplessly

entranced

that his mind became

at that

time by both the teachings

of instruction

and the lama, and that

passed without him shedding

excellent

text

day

hardly

one

tears. Later he made this

of

his main practices.

When Anjam first
little food,

had

came to

Dzokchen,

he had

and what he

was not

of the best qualiry. Some time later, after

his father the noble

8o

came

chieftain

became

better.

remarked

with

the

supplies,

his

Anjam

'born

as

son

of religious

parents.'

"Most

of Lama

Shenga

the

help!"

later

stated,

students

consid-

ered him to be learned, but not accomplished

But from the

beginning

scholar

the

and adept-a

to

his

Not

wishes.

being he possessed
the

qualities

such

as

edge,

was an

deep

conviction

that

he

great

being who

had appeared

great

this life according

prior

in practice.

very

I felt

unimaginably

are

certainly

to

phrase,

Rinpoche's

circumstances

you

at the time, "My goodness,

generous

Such

5 EA TTL E

IN

Shenga

what is referred
by

5 A I NT

of

only

that, but

as a

also

in

human

all

noble-minded,

broad-minded

man,

wide knowl-

not being

speech

that

found

and

moved

by

trifles,

mental

depth,

and

was prokept

secrets.

Whatever

ups

and

downs

went through I would

at

once to

that

with

nothing

but

report

me

instructions,

even

my

about

as

became

like

lama, who
highly

from his side favored

father advising

everyday

behavior,

and

very

the

at

and

acted

master

Dezhung

Buddhist
expository

teacher

to expound

Rinpoche

texts

over as
betcer.

textbooks

the

seminary

master

(skyor

with

from

on

all

there
so-called

their

ancillary

gloss-commentaries

dpon).

But when

because

Shenga

the

he knew

complete

basic

existed

Indian

unbro-ken

great

thirteen
works,

had

composed.

once,

but

twice

using

as

the

great

Some

works

that

himself

not just

as

Dezhung

first

Abhisamaydla'f!l- kara,

assistant

tions

lineages-the

At

studied

group

316

which

for

the

the

received

instruc-

texts-together

he studied

same

assistant

An jam took

Anjam

Rin-poche

in

Rinpoche.

as

retentiveness

for

Anjam

Dampa

the doctrinal contents

explanatory

311

as one

reputation

of Shenga

Dzokchen

began

314

gained

stu-dents

discernment.

Shenga

Jamgyal
Dawo

An jam also

best

critical

under

way we

and in that

in the sim-

young

The

to-the-point

son,

his

ile 'like two minds blended into one."'

of the

and

helpful

or even

thrice.

He

also

learned

works

Tantras

(Rgyud

Tsemo,

the

by Drakpa

brtagpa

sde

Gyaltsen,

Three Codes (Sdom

such

instructions

such

Shenga

thoroughly,

trouble

by

of the
Sonam

rtogs ijon shing)

(Mngon

the Hevajra

Basic Tantra

(Kye

rab dbye) by Sakya P a ~ t 4 i

ta

An jam

as
as

telling

the

received

the

Rig

the Ye shes bla

him,

pa
ma. 317

to practice
"You

included

Nyingma

teachings

a strong
your previous
you took great

certainly

Trulku

The

several

rtsal dbang and

have

with these teachings. In

Zimwok

rdor

of the

Differentiation

Clear

gsum

urged Anjam

as

gzhag)

the

karmic connection
incarnation

rnam

smaller

System

and

teachings

initiations

spyi'i

or

greater

General

the

of Realization

gnyis pa),

Nyingma

as

such

Tree

numerous

him

from

Sakyapa

TRAVEL

TO

to

receive

the

very

under the

AND

HO.RKHOK

LJTHANG

81

DEZHUNG

Nyingma

Bka'

rna texts at

Dzokchen

old lama

Mi 'gyur

nam

someone

to read the

mkha'i

rdo rje, going

texts in the place of the old master

so

far

(whose

as to

appoint

eyesight

had

failed)."
An jam

Rinpoche

teachings,

he had

before

did

have

genuine

in

faith

those

was

and that

full appreciation

of the excellences

of

the Sakyapa instruc-

tions.

But

he

believed

that

since

his

was a

monastery

Sakyapa establishment,

not be good either religiously

it would

level to

or on a

worldly

go over to

the Nyingma

teachings

completely.

He

was

the

leader

of the monastery,

and

"where

Exercising

he

the

skill in

to

managed

head

extract

original command.
Among

all

leads,

the

body

will

follow."

means,

his

those

masters'

Rinpoche

counted

himself from

318

gurus,

Anjam

himself

most deeply
to

indebted

many

spanned
received

Ngawang

Garon

under Ngawang

Lekpa.

years

and

included

instructions

he

on

numerous

occasions

Tharlam monastery

nearby

his four trips to

on

Dezhung,. and

the

studies

during Garon's

visits to Derge, Trehor, and Minyak,

because

His

Lekpa

when

Garon

was

in residence

at

or

Dzinda

retreat.

later

Garon

stated

that

of An jam's great

devotion-viewing

received

the

as

teacher

the

Buddha

had perfectly

himself-he
the

transmission

of Garon's

own

realizations

of the Path with Its

Fruit practices.
As

discipline
scribed

monk,
of conduct
by

such

Bodhicaryiivatiira,
downcast

renunciate

Anjam

Rinpoche

followed

the

preas

texts

the

walking with

and not looking

Vinaya

and

eyes

about

heedlessly.

He

was a

and bodhi-

sattva. Though
and self-effacing.

the

son

of

chieftain,

he

was

modest

he ate meat

nomad,

twice

day.

Later

in life he did

not spend much rime

at the Dezhung

the position of
lama. Instead,

monastery

never

for he

itself,

desired

high
his life to studying at the feet

he devoted

of great teachers and

in remote

meditating

companion.

the

last

miles

number

was a

from

the

tents, the

dwellings

of his

of

later

disciples.

Trulku

taught

his

under
321

in

hut

pa. 3

'9

This

were

pitched nearby.

never

wanted

320

occupy

to

high

in

his

life

he

did

teach

quire

few

he

retreat-attendant

Khenpo

Chophel,

Shenga.

single

monastery;

Dezhung

Anjam

In particular,

Jyekundo

life, he lived

Rong khog Bzhag

main

of his students,

Although

lama,

by

few

of felt

the throne

accompanied

of Rdo

in the place called

retreat hut

learned

or two

decade

in the woods
'dzoms,

places

During

in

later

years,

the

Trinlay

twenry-eight

basic

treatises

he

had

Khenchen
He

was

also

particularly

close

to

Dzongsar
Lotro.

Appey

Khyentse
His

Yo men

Chokyi

younger
Zan

students

(b. 1927) and Dhongthog

1934).

322

included

Khenpo

Kuse

gpo
Trulku Tenpay

Gyaltsen

(b.

82

After

IN

SAINT

the arrival of the Tharlam

SEATTLE

party at the monastery

of Dezhung-with

its temple

a large
young

in

felt

Dezhung

Rinpoche

full

Ngawang

Lekpa

granted

(whose

the

full ordination

legs pa'i 'byung

gnas

ye

bzang

shes

dpal

Lekpa

tent-Gaton

monastic

name was
po)

Rinpoche

ordination.

Ngag dbang

as

acted

Garon

kun dga'

"presiding

abbot"

(mkhan po), and Dezhung

Anjam

acted

as

master"

Rinpoche

Jamyang

Kunga

Tenpay

Gyaltsen

"ceremony(las

kyi slob dpon).

323

Dezhung

Rinpoche,

then

in his twenty-third

year (summerlfall r9z8),

name, Champa Kunga
Tenpay

Nyima.

ofTharlam
affiliate),

Since

received

Dezhung

full

Rinpoche

ordination

was a

monk

(a Ngor
theoretically

for ordination.

he

should

have

gone

to

Ngor

And

since he had been recognized

Nalendra

his

affiliate),

as a

trulku ofDezhung

(a

gone to

he could have

Phenpo

Nalendra

for ordination.

But because Garon

Lekpa

decided

incarnate,

that

ordination
this

ordained

many

this

time

rje phreng

the

Buddha

could

simply

take

novice

Lekpa

Garon

initia-tions

Vajriivali

same

this

two

full

monks

were

two

masters:

also

the

Vajriivali

only

time

took

that

the

gave

he

noon.

Dezhung

tic

scholas-

the

(Rdo

at

place

instructed

Garon

different
in

gave

Rinpoche

of

initiations

period

to study

Rinpoche

and

by Garon Lekpa Rinpoche.

ba) collection-the

The

under

be

Rinpoche

other

great

During

to

held

was

Dezhung

in Dezhung

forty-five

these.

it

from him. In

period

At

was

Rinpoche

Vajradhara

morning

treatises
the

Abhisamayiila1pkiira

rtogs

Tshad
This

ma
for

'

~
gter

rigs

was a sort

ishment

rgyan)

(Mngon

the afternoon

of

the

with

Khenpo

Khyenrab

and

in

s
under

T rulku

Anjam

Rinpoche.

puntimeDezhung

Rinpoche

had spent

on

other things at Derge.

Garon

Lekpa

knowledge,

Rinpoche

and this

was a

tested

him

daily

on

his

busy and difficult

many patrons
Dezhung

time for Dezhung

came

also

Abhisamayiila1pkiira
him

under

(Lithang

because

to

meet

him.

the

Studying

with

Khenpo

Kyashi.il)

Kunzang
students

Rinpoche

from

at

Khyenrab

this

were

time

Trulku
Nyima

Chokyi

and three others,

making

five

Rinpoche

left

in all. 324

That

winter

(1928!29),

Dezhung Rinpoche

Dezhung

Garon

Lekpa

in

and departed

for Minyak.

325

An jam Rinpoche

then told Dezhung

you are

"It is like

Rinpoche,

being

squeezed

between

two rocks. It would be

better

if

PramaJ:.la."

you

326

Dezhung

Trulku

highly

concentrated

of Vasubandhu

Dawo

Dezhung,

Abhidharma,

and

then

first

on

learning the Abhi-

dharmakofa

the earlier

learned

Rinpoche

Abhidharma,

Tendzin

first

Accordingly,

under

Dezhung

Khenpo

in

thus

receiving

the Abhidharma

lineage

of

Dezhung
Lungrik

learned

Nyima.

and had

327

This

Lama

Dawo

was

years

before

served

dpon) under Khenchen

as

an

assistant

teacher

(skyor

TRAVEL

TO

at

Shenga

DzokchenY'
stressed

himself often

Later

conceptual

the

importance

basis

at

While

Dezhung,

during

presented

him

with

Dezhung

gave

some

him

support"

other

essential
doctrinal

ornate

the

Trulku,

of his

which

previous

Dezhunc;

offerings

were

own

he

had been

made, with

official

was

prayers

sG.tra.
him

Nyima (184os-1898).

Dezhung

As

the

of

and

also

"body

gilded image
object

formal

ofthe

maq.<;l.ala

for his long life. As

Rinpoche

lama,

the sacred
Other

recognized

for

robes

robes.
given

rook

Rinpoche

Nyima,

monastic

Rinpoche.

reading-transmission

previous

An jam

Lungrik

portent, Dezhung

people

enthronement

formal

Dezhung

(sku rten) offering,

ofYamantaka,

auspicious

which

previous

Dezhung

of Abhidharma

gave one an

understanding

for

Rinpoche

espe-cially tantra.

systems,

place,

LITHANG

Dezhung

to his students, saying they

studies

their

AND

HORKHOK

83

DEZHUNG

329

as

himself

gave

With

this,

the

rebirth

Nyendrak

an
the

the
of

Lungrik

Dezhung

~
'The Two Previous

Trulku

Incarnations
Lungrik Nyima,

TT
Orgyen

birth

the Second Incarnation

HE PREVIOUS

0EZHUNG

the five

Kyap.

sons
330

brought

of the Dezhung

Because

such

whole Dezhung

not immediately
because

they

chieftain.

But

compassionate

or

he

great

devote
wanted

even

whip

horses

him

when

or

saw a

if he

butchered,

he would

be

his

to

Day."

to

331

he

domestic
other

gsar
did

as a

boy

his

was

to the sufferings

or
overcome

to the

His family

not allow others

other

Pongen

and his

him Nyi

succeed

very young

sheep

the first of

and

father

him to the monkhood

and sensitive

particular,

as

born at sunrise

they named

of the New

small child he would

to

joy

Lungrik Nyima (actually

had been born

noble and old chieftain

was

noble family,

dga' ba, "Happiness

As

RINPOCHE,

the second in the line of rebirths),

father

by

as

nature

of animals.

to beat dogs
animals.
animal

In

being

with pity and would

do anything

within

Thus

the

when

would

either

would first

knowing

next

bows

and

he

bow and

arrows

brother,

more

or

they

of

active

boys

and

Orgyen

brother

Rabten

them

out

boys

onto

country,

grazing

you two

of hunting,

can kill more

Lungrik

Nyima

or found other ways to

any animals. His younger

few lit- tle animals

with his

corpses

with his

and later divided

the latter

Pongen

if meditating,

keeping

When the two

more

it

and other animals, Iwill make the

Instead

as

sat there

his

and sent

them, "Whichever
marmots)

father

and

nomadic

of

the time, but did not kill

father,

see

life.
they

tent to keep him from

boy, his

brother hunted down quite

older

animals,

not

could

Nyima

arrows

plain

chieftain!"

simply

still

Lungrik

rolling

zizels (earless

pass

was

gave

Wangyal

telling

it where

the animal's

butcher

to

about it.

332

high

do

had

take him into the felt

When he
Kyap

power to save

his

nomads

about

showed

said,

"My

wilder

their

twice
the

son

as many

dead

Rabten

(rgod che)

for himself.

animals

to

Wangyal

of the

two

their

is the
and

is

THE

TWO

PREVIOUS

to

suitable

learned

become

He

chieftain."

to the (secu- lar) school

Wangyal

Tibetan

TRULKU

OEZHUNG

8S

INCARNATIONS

some

and

sent

then

Rabten

in Lithang, where

Chinese,

he

in accord with the

custom in those days.

The chieftain

decided

oldest

son a

monk

Bshad

sgrub

dar

based

part

in

of

rgyas
on

but also

Changchup

Nyima

his death

mat

year

entrusted

gling.

He

in part

Nyi
his

Kyap,

be best

gsar

on

came to
innate

the fact

dga'

ba'

decision

this

that

the

yogi

who

had

birth, had before

hat, bowl, and

'Til

his

Dezhung

meritorious

to mid-18oos),

personal

saying,

to make

monastery,

son's

(fl. early

before

to Orgyen

local

his

inclinations,

died the

it would
their

come

back

sitting

for these

soon." Orgyen Kyap began to take these signs seri- ously

and

came to

son

would be born

Nyima.

believe

that this had been

as

an omen

that his

the rebirth of the yogi Changchup

25. Nomadic

At

gsar

camp

his

dga'

in Amdo.

initial

ba

Dezhung

was

monastic

monastery

by

Lama Lotro Wangchuk.

by the best

performance

local

teachers

home

monastery,

the Fourth Zimwok

and

and

name

his

As

of the basic

logic-epistemology

ordination,

the

given

paternal

a young

in reading,

other

basic

received

Ponpo
tutored
and

on to

ordination

Ngawang

the

study

at

subjects

novice

at

was

writing,

He went

Nyi

Nyima

uncle,

boy he

rituals.

Trulku, Champa

young

the

Lungrik

the

from

Tendzin

Nyendrak

(d. 1884)

who named him Nyendrak

Nyima. Later he received

many

important

Lungrik

teachings,

86

including

Path

the

Collection

thabs

kun

Fruit

instructions

and

the

abbot

Palden

was

vis-

iting

Khrom

rdo

mid-

or

the latter

btus)

Lotro

khog

late 187os?).

333

became

the

also

monastic

full

(184o-1900)

Gyaltsen

and

Lithang

disciple

districts

of Jamyang

when

(in

the

Khyentse

Kongtrlil

Lotro

Jamyang

Thayey

(18 13 18 99 )

(182o-1892),

Wangpo

(and

the Ngor

from

ordination?)

He

Its

SEATTLE

ofSiidhanas

(Sgrub

Phende

with

IN

SAINT

and Ju Mipham

Namgyal

(1846-1912).
When
perform

make

still

offerings

the

three
335

man

went

he

to

Lhasa

to

and
the two

before

holy

images

of the Jowo

and at

Sakyamuni

Ganden.

a young

prostrations

great

monasteries

of

Sera,

Drepung,

and

In particular

he

visited

up

residence

the

great

there,

monastery

of Drepung

and

took

studying

the

other fields
edge.336

He

and

ten

in

qualified

scholar"),

("trulku

of

those,

the

required

received

as chos mdzad,

tides

proficient

basic

even

great

the

rich

and

pa

dge

and

assembly").

to attain

to

the

and

("scholar

bshes

("fully

achieving

After

the coveted

tide

recognition").

still greater

which

noble

family

at that time (the'late

However,

all

of ho

To do

338

offerings,

Dezhung

powerful

not then afford.

could

the

way up to tshogs chen sprul sku

to make

needed

the

as

scholastic

bka ' bcu

texts"),

all the

he still wanted

one

well

offerings

such

337

thog thu ("trulku with imperial

that

as

treatises

assem-

Drepung

of

monastic

doctrinal

performed

and great

colleges
bly

main

of knowl-

186os), Lungrik

Nyima

skill-

at Ganden who had links with Lithang

ful friend

district:
Nari

the

Khenpo

Ganden

make

help

qualities
throne,

don

you

Tibet

grub,

need,

that will enable

so

any necessary

am

ready

offerings

or

as

the

Spyi

him

give.

Ganden

was

who

told

I will

as

in Kham

friend,

in Central

Dpal ldan

"Whatever
learned

known

This

339

and politically

powerful

known

monk-official

Khenchung.

commonly

found

more
khyab

insistently,

You

have

you to go as far as
to offer
donations

any

service

that

the
the

or

will be

to that!"

conducive
fine-quality

many

yellow

lit-de animal

that garment

on,

skins.

offered

vest

him

an

extremely

(stod 'phog)

But when Lungrik

he became

as a consequence

and

He also

ceremonial

polluted

made of

put

Nyima

by contact

with it

strong ambi- tion lost

his previously

much of its force. 340

According

to

while (in 1871) his

was

involved

in

an

Tibetan government;
position
have
monks

and

taken

oral

tradition,

coup

after it failed,

at

violent

Ganden

for battle, storing

beams

within

short

the Ganden Nari Khenchung

attempted

came to a
refuge

prepared

and wooden

later

spon- sor

to hurl down

against

the

central

he lost his powerful

end. 34 '

He

monastery.

is

said

There

to
the

up many stones
on

their

enemy.

night

One

the central

THE

TWO

PREVIOUS

government

Tibetan

driving

toward

monastery
attached
(punks

TRULKU

DEZHUNC

87

INCARNATIONS

troops

used

the

stratagem

of

the

sheep

goats

and

to

which

had

been

glowing embers

to fire

used

monks

muskets).

Mistaking

these

for

the

troops, the

opposing

hurled

down

mkhan chungthen

fled

with his

and

nephew,

their

stones

when

cornered,

prematurely.

The

he ordered

the

not cirry through

the

latter to kill him. The

nephew

so

chungwas

torture.

342

obliged

Finally

was

were

Ngawang

Kunga

Lungrik
Phenpo

suicide

to avoid

was

ritually

Sakya

Tripa

to Lhasa, his head

back

pit, and

exorCisms

(1842-I882)

to commit

his

brought

buried in

and could

the

mkhan

body

nerve

lost his

command,

to

suppress

Nyima

valley

by

performed

the

Sonam
his spirit.

afterwards

north

343

went to Nalendra

of Lhasa,

where

he

in the

joined

the

monastic

school.

including

ment

attainThough
teacher

not

He engaged

making

remain

The lamas

were

so

(bla

mostly

behav-

were

sons

Tibetan

and

speech

only did he speak

but

use

his

(or

with normal

personalities

Central

did not accord.

During

the early

Nyima

had

dispute

broke

Dezhung

out

nomads

the southeast,

or
in

the nomads,

habits

were

of

very

nomad dialect

honorific

usage.

Tibetan

speech

Thus their

he headed

back

344

Kham,

Lithang

and those

and

He, by

among

mid-I89os,

to

returned

and

under

upper-

families.

Eventually

to his home district in Kham.

studying

a strong

non-use!)

nomad.

colleges

from

noble

different-not

also

was a

he

Two

the start:

him from

of the monastery's

high-born

ior

positions.

months:

few

had been born and raised

his

clashed

against

brang) who

Central

there,
for the

the throne of head

from Kham, and second,

middle-level

contrast,

monastic

occupy

than

worked

and trulkus

two lama estates

activ-ities

donations

(chos sde 'i bzhu!J khri), he did

longer

for
factors

was

first, he

high

to

requested

of the monastery

unavoidable

him

certain

of

was

he

many

in

and fixed

offerings

long after

serious

district

Lungrik
territorial

between

of the adjoining

tribe

the

to

Yonru. In the initial fighting the Dezhung

men

killed

many

leading

men

Since

they

knew

chieftain.

whelmed

by the numerically

the latter regrouped

they

superior

and counter

an empty,

fled to

Dezhung

of Yonru,

forces

attacked,

desolate

including

would

ofYonru

this

time,

Dezhung,
Kham,

he

monks

the

stressing

Jamyang

spiritual

Lungrik

came

sake

Dondrup

Red Yamari,
from

Lama

eventually

for

Jyekundo

the

and after travel-ing through

of

Ling he

to

of

place called Ma

mo

collecting

Wangpo

also
districts

with

and

this
that

left
of

several

offerings.

the initiation

that he had received

Khyentse

mo sgang.

Nyima

many

Gakhok

gave

if

the people

A dos, in the Kham upland ofRma Rdza Zal

At

the

over-

be

At

for the

teaching
his

own

&&

link

with

master

the

Lekpa received

as

teachings,

IN

SAINT

was

intact.

SEATTLE

Gaton

Ngawang

initiations,

including

345

these

as

well

several

other

the

Vairocana,

those for Sarvavid-

Consecrations

for Hevajra,

the

PaJ:.14ita-Mafijusri

Sakya

dream before

was

to their

retreat

Dzinda

Naysep.

Garon's

346

auspicious.
invited

Lungrik

Nyima

at
They

doubted

whether

they

should

or even

as poor

whether,
properly

Path

guru-yoga.

particularly

and Jamgyal

Gaton

leave retreat

and

the Red

Yamari initiation
Later,

Cause

and

recluses,

they would

be

able

to

serve

the travel-

ing high lama

with his attendants,

horses,

and mules.

When they asked

Lungrik

Nyima,

however,

he said

it would

be fine

for

them to leave retreat

to receive
Dzinda,

initiations

stayed in

from

him.

He agreed

to

come to

Gaton'

residence,

and received
ings,

and

all

the

meditators

served

him

teach-

including

the

exposition

of the

Hevajra

Mula-T antra according to the

Rngog tradition.

may

It

347

also visited the

res-

idence

meditator

of the

monastery.
Lungrik

Nyima

gained

wisdom.

control

wrote

dreams

several

there
the

poem

Sapai_l'

of the

at Dhongthog
ritual

to propitiate

of real-ization
of

on
s

texts

that

Buddhist

first

one

classic

349

He stayed

monastery

deities.
three

350

now

brilliantly
theory

and

by the

He also

Dhongthog

large volume.

Nyima

on

rigr gter,

still recited

protective

of the

correct

ma

Tshad

the

great

possessed

and personal instructions.

biographies

points

and

on

The sole work ofLungrik

main

learning,

works

Trulkus, these works forming

brief

great

included

commentary

in Horkhok

time

composed

monks

of his

logic and epistemology,

of realization,

long

at Tharlam

possessed

writings

orthography,

songs

Nyima

and kindness.

His

Buddhist

Ngawang

348

self-discipline,
He

have been at this time that he

351

accessible
condenses
and

is

the

practice,

on

concentrating

the definitive

truth. Entitled

Nges don

collection

snyingpo 'i gtam, it has been published

of pithy

Anjam

religious

and other Sakya

and Tshar chen).

observing
connections

for

ongoing

reaching

teaching,

spent

Lungrik

These included
Tenpay
ofNgor),

Trinlay
the

Hor

Dezhung

353

(b.

of the

if

sec-

whole

Nyima

one

tarian

in

life

had

ending

be decisive

has

honestly

partiality

the

Khon

nun

own

nephew

Sakya

1871/72),

Nyarak

his

Trulku,

354

the

and

of disciples.

the Ngor Phende abbot Ngawang

(1863-1899,

but

he wrote.
learning

hundreds

Gyaltsen

all

avoiding

for

guru may

his inner qualities,

his

the need for

for
and

Trulku

Red mda' ba

he stresses

practice,

of

nephew

(including

realization

due to having perceived

he

his

projects,

guru not out

one's

Since

in

The blessings

quickly

chosen

silence

with

sectarianism.

lamas

In conclusion

352

strict

by

instructions

with

Kunga
abbot

sixty-first
Jetsunma

Perna

Trulku

Anjam,

Dhongthog

Trulku,

355

THE

Khenpo

TWO

PREVIOUS

Tendzin

Druptop

1948),

monastery,
Nyima

the

Jokhor

89

INCARNATIONS

Monlam

(d.

Rabten from T rindu Dgon

Ponlop

gsar

Sakya

lamas

Nyiga

Garon

Ngawang

Ga

and

(1864-1941),

Ra'ok

Dawo,

Sangyay

(1846-1925),

TRULKU

DEZHUNG

Jamyang

Dorjechang

Gyaltsen

Ngawang

Nyima.

Lekpa

Kunga

Rinpoche
and

(1870-1940),

no

Yet

biography

of him is known.
Lungrik

had

had

vision

his deathbed
ascended

the form

Nyima
just

relatively

healthy

of the

divine

go

to the

protector,
of

bearded

instructed

his

nephew

instructions

Changchup

to

request

the First

on

of T u~ i
ta

and bade

Path

Lama

Lungrik

Rinpoche,

with

in

return

him

testament,

Anjam

when

appeared

Shalshipa,

later from Ga Lama Ngawang

Nyima,

But

realm

final

rhe

he
had

in which he had

Brahmin
his

fourteen,

after his death.

po

In

prime,

Tu i
t a and

dream

divine

Mgon

dying while

and in his
realm

there

357

world.

short-lived,

While

in 1898, he had

almost

his special

the

356

that he would

foretold

to

was

Nyima

still in his fifties.

Its

then

Fruit

Lekpa.

in the

Trulku

Lineage
In his previous

life, Dezhung

have been

a great

meditation

adept

been

Later

rradition.

358

goddess

Tara,

cultivat-ing

(Amdo)
volumes
manuals

near

sngon

tenets

philosophical

the
bur

and advice
He lived

fame

to

sometime
hat and

His

and

final

the

half of his

parts

Dezhung

come

and

year

the
after

nag

Mtsho

smad

some

six

autobiography,

an
rnam

the

stong !dan

exposi-

bzhag);

tion

of

some

of

360

performing

in the

mtha 'i

had

by

Mdo

composed

an

and

about,

in different

spread,

Nyima

second
traveled

graced

years at
rwa in

to

Kathok

realization

Ri chos padma

!dan,

(Grub

later printed.

During
residence

Nyima

practice

stong

was

high

Gangs

including

of religious

were

po

who

Nyingma

master

eighteen

for

Kal!l

is said

Nyima,

the

reached

Changchup

359

of

this

he

of writings,

'Dab

these

in life

and

Nyima

Changchup

disciple

bodhicitta

rwa,

Gangs

and

named

originally

Lungrik

he

life

giving
helpful

rituals

of Lithang

people

near

stay

them,

other

articles

rices

were

performed

patrons.

for

As

his

Changchup

and

it

he entrusted

to the Dezhung

few

fixed

teachings

district.

invited

of his death that

no

had

religious

was
his

chieftain.

by local monasteries

as

well

as

by his disciples

When

he

was

just

from Gling Kar shod. 36 '

about

to

die,

he

said

that

he

would take birth in his next life in the Dezhung chieftain

family,

and

Nyendrak
family,

gave

them his eating

Lungrik

Nyima

was

bowl. Yet
accordingly

even

though

born in the

go

the

family

monastic

IN

S E A TTL E

hand him over to his previous

any case, nothing was left by then of
Nyima' s old residence, besides the scattered
did

not

seat; in

Changchup
remains

SA I NT

of his old religious

encampment.

ER COMPLETING

ear-old

HIS FIRST

Dezhung

VISIT

Rinpoche

~
cnnal Studies

in Derge

to Dezhung, the twenty-three-

returned

area to con-

to the Derge

tinue his
Sanskrit studies.

Dzongsar,

Khyentse
Lotro

so

362

He heard that Khunu Lama

was

in

he went there. When he arrived, Jamyang

Chokyi

was

Khunu

giving teachings
Lama

grammar system
students,

had

to Khunu T endzin Gyaltsen.

begun

teaching

the

Candrapa

some

to

though by the time Dezhung

Rinpoche

came,

he had already fin-

ished the first volume. After

went

to

maternal

uncle

Dezhung

Rinpoche

was to

receive

Ga

some

retreat

the

Gagu,

Lama

studies, Khunu Lama

ofDezhung

Jamyang

Rinpoche's

Gyaltsen,

went. Khunu

Lama's

teachings

from Jamgyal

connected

the Path with Its Fruit instructions

(lam

'bras

and

purpose

also

with

chos skor).

He

also

"mental

received

Rinpoche
Lama

master
The

ter

taught

was

the

Jamgyal

was

Lama

to

locations.

leave,

spent

had

on

metrics
from

(sgra)

and

(to

habit-formation"

but in

future

life).

363

By

these studies and Khunu Lama

Dezhung

about

Lama.

grammatical

grammar

both

become

requested

himself

on

instructions

him not immediately,

ready

to

Khunu

Tibetan

Rinpoche

the time they had finished

Lama

Dezhung

from

about

seminary?-and

him

on

teachings
time

instructions

metrics, saying, "It is just to create

benefit

this

Si tu 'grel chen and instructions

sbyor).

Khunu

At

Gyaltsen-who

of the Dzongsar

lat-

commentary
(sdeb

sbyong).

numerous

received

Jamyang

many

Jamgyal

from

(blo

training"

two

Rinpoche

years

and

together

Khunu

in different

364

1930
From

Gagu,

Dzongsar.
Chokyi

Dezhung

There
Lotro

to

J amyang

Khyentse

Khyentse

made

he

Rinpoche
waited

come

out

finally

did

for
of

returned
Jamyang

retreat,

reemerge,

the

to

nearby

Khyemse

and

two

when

met.

92

to

offerings

Dezhung

SAINT

Rinpoche

IN

SEATTLE

that

were

connected

with his attainments

in the study

as

of Sanskrit:

the

a cast

support,"

"body

image of Amitayus,
from

eastern

containing

support,"

"mind

as

India;

the

five San- skrit

"speech

ritual

had been used by Chogyal

He also

received

recently

deceased

bstan

po

bzang

younger

brother

custom-

ary,
a

Rinpoche
study

Sakya

365

wrote

him to send

letter

The lat-ter sent

by

ming) 'Jam dpal zla ba'i

name

go

was
of his

treatises.

The

studies
Chokyi

at Kathok

(tha

(the

&

completion

gave

monastery,

his student

snyad

cha Dbyangs

had
Lotro

new name.

Rinpoche's

in which he

thub

to give Dezhung

Khyentse

Lama

the

palace

Rinchen)

Rinpoche's

Dezhung

poet's

Drolma

grammatical

Jamyang

reply

that

initiations.

possessed

name upon

to Khunu

and

in giving

Trinlay

Dezhung
So

as a

of twenry-five

had wanted

and

asking

grammarian

Lama

grammarian's

this.

of the

ofTrakshiil

of

volume

and

Khon monk 'Jam dbyangs

(1885-1928)

Khunu

circumstances

Phakpa

works;

crown once

ritual

poetical

of

prevented

one

bell,

support,"

grammatical

rigpa'i

can

dgyes

366

the

btags
pa'i

gnyen.

bshes

367

was

This

probably

gave

Rinpoche

the

many

occasion

works

of the

five

In the spring

area

the

and

ofNyarak

serious

between

dispute

that

the

Chinese

mon-

astery

years

previously

summer

where

and

to the Chinese

led to

Tibetans.

of

had

war

was

the

only

two

Nyarak

Path

ll!ith

Its

Lekpa. These events

of much

that

scene

the

fu11-fledged

Rinpoche

the

bka' 'bum)

news came

of 1930,

Dezhung

received

to

368

had become

ultimately

from N gawang

instructions
in the loss

ofNgorchen.

in Trehor

skya

(Sa

founders

Sakya

the writings

Dezhung

(lung)

the lung for the collected

Chokyi Lotro. These included

and perhaps

when

text-transmissions

Fruit

resulted

ofKham-including

Derge, which in the 1920s had been under the control of

the Central Tibetan government
Dezhung

Rinpoche

later

{sde pagzhung).

explained

causes

for this fight-ing:369

Under

the Beri local ruler in Horkhok

monasteries:

Nyarak

Beri

was

(which

Nyingmapa).

The

(Nya

Gelukpa),

first

two

brag,
and
lay

the

Gu

were

there

which

on

immediate

was
lu

(which

opposite

three

Sakyapa),

sides

was
of

the

river,

Nyarak

and believed

very

powerful

family].

and

monastery
in by

they
had

many

Sandu

were

always

quarreling.

trulku who

was

widely

people.

was

the

tshang

[a

He

great

revered

son

Khampa

of the

trading

FINAL

There

STUDIES

lived
who

ofNyarak

Trulku.

her

death

money,

she

but

monastery

him
Nyarak

when

became

faithful

Because

left

dollars.

Chinese

DERGE

woman

rich

was

monastery

IN

he

angry.

93

on

of her great

large
Trulku

the

patron

faith

amount
took

did

so,

The

woman

the

land
and

of Beri
disciple

in him,

on

money

in

of

charge

officials

of her
of Beri

26. A Ngorpa
Kham,

on

had

lived

the

money

Beri

chief.

Nyarak
refused. m

as

their
theirs.

He

Trulku

land,

favored

to

and

They
Beri

return

therefore

went

to

they

money.

and

Lama in

1920.

claimed

to the

complain

monastery
the

ca.

told

The

the

latter

Then

involved

one

old

Beri

chief invited

come to

to

and other docu-ments,

over.

them
woman's

brought,

the

in the dispute

their tides

check

day

the

However,

will,

chief just

the

kept

proof of the Nyarak Trulku's

The Nyarak
happened
all to

is

my

Trulku

he

got

Nyarak

it. This

that

people

and bring
he would

hold

of the

Trulku

had

eliminated

all

claim.

then said, "Everything

fault. Let's

come to a peace

the

his palace

saying

when

which

all

make

that

up." He invited

has

them

94

party, and he especially

that Nyarak
overthrow

secretly

on

Targyay

monastery,

one

journey

monastery

belonged

come to

one person

showed

himself did not

these

up

from

was

in
Nyarak.

to the Sandu tshang.

fruition

from the Beri

come, out

personal attendant,

monastery

He

monastery

Gelukpa

day's

But this plan did not

Half of this

about

came.

the help of his allies at the powerful

about

Horkhok

seems

planning to attack and

the others by force, if they

counting

SEATTLE

invited the Beri chief. It

was

Trulku

IN

SAINT

because

camp.

in his place he sent his

Karma phun tshogs, who

dealings.

only

The chief

When

he

the Trulku confronted

came

knew

all

to Nyarak

him with all the

him, and h~ put Karma

things

done against

tshogs

in prison. The Beri chieftain got scared after this

and began preparing for

Meanwhile
mediate.

many

worse

phun

troubles.

the trulku of Gu lu monastery

came to

He went back and forth between the two parties

times, and fmally

the Beri chieftain said that

man go,

ifNyarak

let his

he would take

affirming

that there would

be

no

further

solemn oath

fighting, and

Nyarak

could keep the

money.

Beri called all available

free,

even some
followers

were

The Nyarak Trulku

to those terms. However,

agreed

people

when the

together,

forces

held

a. second

had begun. Also,

some

or other

meeting at Nyarak in which

they planned to desert to Nyarak's

Nyarak monastery,

of the

side

monas-

including

once

the battle

tic officials

the disciplinarian

skos), did not like the Nyarak Trulku, and this

went

over to

On the fifteenth

forcesY'

monks

arms,

of

(dge

group

the side of the Beri chief.

12, 1930), the whole

Beri's

and

after that, those who

allied to Nyarak through family

connections

including

were patrons

under him who

ofNyarak. Immediately

man was set

in the

day of the fourth month (ca. June

of Nyarak

was

surrounded

by

Most of the

monastery

hastily

disrobed,

took

up

and

fought

attacked,

in defence

of their monastery.

When

they shot

back from their fortresslike

monastery

at the forces

of Beri. They

fought

for two days and successfully

Beri attack.

held back the

as

Perched

was

hillock,

the monastery

hard to

assault

directly.

one great

But the monastery's

defenses

had

weak

point: it had

up

was on a steep

it

no

well, and all water had to be hauled

from out-

side. Therefore, after just two days, the besieged

monks

ran out

of

water. At this time several officials and monks

from Targyay

came

FINAL

monastery

IN

STUDIES

to mediate,

DERGE

and the fighting

boxes of tea in

repa-

did stop.

defeat and agreed to

Nyarak Trulku acknowledged

many

95

pay

rations.

After this ceasefire, however, Nyarak Trulku

immediately
quickly

to Targyay

rushed

returned,

accompanied

monastery,

a troop

by

and he
of armed

monks from there. They went to Nyarak monastery

captured

the monk-officials

Beri's side, especially

These

there who had

the master of discipline

they took back to Targyay

and

gone over to

monastery

(dge skos).
and put in

prison.
At this, the Beri chief informed

representative

where

informed
General

Chinese

the

official

governor

was

and semiautomatic

against

who lived

Chinese

monks

the Chinese

to be winning. But then

in G.ya'

ofBeri

kru [?],

troops armed with

rifles flooded

river. The well-armed

area east

staying). The latter

of Sichuan, Li'u kru'u shi [=

Liu Wen-hui?],

south of Tachienlu.

fought

the Chinese

at Krang da'i krang (an

into Horkhok

of T

cannon
like

argyay monastery

for several days and seemed

many more

Chinese troops

arrived and the fortunes

of battle tipped in the enemy's

favor.

monastery sent

At this the forces ofTargyay

an

appeal for help to

the two Central Tibetan Sde dpon officers-the

Bkras

gen-

thong

eral (Mda' dpon) 'Gyur med

rgya

mtsho (1890-1938),

then holding
the post of spyi khyab [governor]

ofDerge,

372

and the

"Thang dpon"

pa

[the Thon

stationed

Mda' dpon?)l 73-who

Lcangs

ra near

were

with

some troops at
informed

Gtsang

Derge. The latter

the Mdo

smad Spyi khyab, the Tibetan governor-general

of

Kham stationed

at Chamdo.
Lhasa.]

[The latter must then have informed

374

Then

Tibetan troops

earnest. For

the Tibetans
1931]

were sent,

and the fight began in

while
enjoyed

military

success.

[By March

they had

repelled the Chinese

and captured the territory

up to

the Hor Brag

mgo

[in lower Horkhok].

But these victories

called in

were

short-lived.

The Chinese

many

reinforcements

[and by late 1931

were

gaining the

upper

hand]. They
retook Horkhok
Tibetans

[by May 1932]

far side of the Drichu

eventually

and drove the

back to the

[in July 1932]. They also

burned

down the monastery

ofTargyay.

In March 1931, the Dalai Lama

Kuomintang

government

early spring of 1932,

notified

that hostilities

some peace

the

had ceased. In

negotiations

g6

took place
allegedly
the

in Chamdo

SA I NT

(Chab

IN

SEATTLE

mdo), but the Beri people

resented

stationing

troops

of Tibetan

in their

territory

(one

of the terms of peace),

and negotiations
1932,

was

truce

broke off again.m

ceding

Derge

and

all

lands

west

of the

to

376

Evidently
Rinpoche

By

1930

just before

received

had

Gaton

of conflict,

to Thar-lam

returned

Dezhung,

after

the esoteric

visiting

Dezhung

many

monasteries

transmission

in Minyak

at Minyak

(Lam
Gaton

years.

Now

Tharlam."

about

the

also received

wrote:

"You

have

stayed

Rikhil.

In his

in Derge

seven

you should come back to

same time Dezhung Rinpoche

from

Dezhung

monastery,
Lithang

An jam
instructing

Dezhung.

of

of the Path with Its

letter

come to

slob bshrrd)

way

by

Fruit

Dezhung

'bras

this period

letter from Gaton Lekpa Rinpoche.

and giving

letter

10,

the final

signed,

Drichu (Y angtse)
China.

Not until October

Rinpoche

him

Dezhung

by

at
all

At

Lithang

means

Rinpoche

to

asked

Khyentse
said,

Because

to

Lekpa

Gaton

master

Rinpoche
Karma

what

Lekpa

Gaton

he should

Rinpoche

as

teacher, it is best to do

religious

him

Lotro

Chokyi

"Since

is

the

monastery

had

style

gone

to have

said

Kagyil

scripts

secretary

to

under

the

Perna

Wanchok

such

ornamental

Eleventh

Indian

from this secretary

Ngawang
famous

previously

of the

scripts

the

great

Trulku
slightly

and

Tshe

as

statue

image,

from

he
of

whom

he

(?), 378

Rinpoche

Situ

laiicana

the
also

There

chos

He also

379

learned

vartula

and

abbot,

at odds and had

had

invited

Derge

(the
had

over

Rinpoche

at Palpung.

even

Khenchen

Rinpoche

had

the

therefore

He witnessed

and reconciliation
who

For the

Gonchen

pre-side

to

Dezhung

again

meeting

Situ Rinpoche

ofMaitreya.

Dezhung

teachings)

abbot

the

territory)

the powerful

huge

ceremonies.

interesting

to

was

(which

Palpung

Lotro

received

consecration

met this

Samten

adept

Dezhung

and expert scribe.

completed

consecration

instructed

1929-1930)

(1886-1952).

At this time at Palpung,

had just

also

(ca.

Trungyig

Gyalpo

principal
377

of script,

of Palpung

nearby, within Derge-administrated

studied

do. The latter

your

he instructs."

Rinpoche

Derge

is

of the Situ

previously

made ironical

been

remarks

in

each other's

public about
people

were

would

extend

surprised

amazed

that

such

an

Samten

and

everyone.

Khenpo

with

sides

great

and activities.

invitation;
Lotro

receiving
Samten

sensitivity

were won over

others

and

him
Lotro

at

the

Some

also

380

equally

The

abbot

Palpung

so

great
when

impressed

deported

graciousness,

simultaneously.

were

accept.

would

Situ showed

honor that the powerful

inviting

behavior

that, after all this, the Situ Trulku

himself

that

both

STU 01 ES

Fl NAL

student

of Garon

the worship

teachings.
for

of Garon

Thus

him.

as master

could

not

when Dezhung

Samten Loera

27. Palpung

had

compose a

97

once

been requested

by

brief

guru-yoga text

for

of the Path with Its Fruit

This he had done, 'but afterward

some reason

him.

to

DERG

Sam ten Lotro

Khenchen

IN

monastery

He cold

decided

return
Rinpoche

to teach it

the disciple

to receive

it

came co see

from
him,

co

south ofDerge in 1918.

him to listen carefully

and memorize

the

as

work

he recited

it three

later. This Dezhung

at Palpung,

While
the first

Rikpay

time

the

Dorje

audience

young

Rinpoche

it

Karmapa,

come

had

The meeting

met for

also

who

R.inpoche
Loera

Chokyi

time before departing

Rinpoche,

as

teach

'

Sixteenth

encourage.

Dezhung

Khyentse

tenure

co

and then
38

R.angjung

Palpung

to

was

in

a group

of about twenty people.m

Again

see

did.

Dezhung

(1923-1981),

with his large

times,

Rinpoche

who

at Dzongsar.

well. To make

you a

Dzongsar

to

one

lase

his respects

mer

had just completed

master

him, "You have dqne

long, Ishall give

pay

for Gakhok. He also

evidently

seminary

to

returned

and

long-life

his brief

The latter

sure your

empow-

Jamgyal

told

lifespan

erment,"

is

which

he did.
Two

mule
and

Tharlam

monks

sent by the Tharthe

other

accompany
Tharlam.
Nyima,

by

Garon

Dezhung
Also

present

and Uncle

and

lam

two

Lekpa

were

arrived,

his

back

to

brother,

Nyima.

383

one

administration

Rinpoche

R.inpoche

Ngawang

mules

monastery

himself,

Gapa

to
and

Kunzang

g8

gro ma

(mkha'

was

bridge

every

day.

at

not

[Kunzang

human

her

death]

One

Nyima]

[Ngawang

At

She

[this

She

ugly

is

adept,

the

As the story

has

round
her

under

the

for

his

foretold

members
basket

precepts.

future
and

which

world

go to
accu-

how

he

she would

younger brother
saw a bleeding
also gave him [i.e.,

Rin-poche's

one

it secretly

time

may

white

have

she

a
saw

the teacher had expressed

and

shell,

after

at

been

Dezhung

by spitting

Rinpoche

and lived

asked

family

day

cured

Nyima]

Dezhung

384

border

Rinpoche

female

traveled

had

opened

Rinpoche?]

mouth

the

Dezhung

whole but told him to

She

of his

India.

head.

Dezhung

as a

[?].

death

go to
open.

and

and

Rin-poche

monks

Derge

would

old

dogs

Dezhung

rately-the

at

bridge

Hor Udren.

years

three

She denounced

study

SEATTlE

enlightened

rjiiki1_1i)

ninety
with

IN

ted:3B5

been transmit-

She

an

khok,

and Hor-

met

have

near

back,

Derge

to

said

way

the

On

between

SA INT

on

putting

the

time

Rinpoche's

it in

of her

teacher

his pustules, although

dislike of

women.

her death, at which time she

turned quite
her

head.

quaners.

young. A rainbow appeared and

was an assembly of rjiiki1_1is in

There

touched
the four

under

Studies

Tharlam

EZHUNG

as

poche.

by

on

deputation

but

party

his

on

0
Successor

arrived

year.

in Gakhok

in

They reached the town

the last day of the seventh lunar month and

monks sent by Gaton Lekpa

of Tharlam

The monks

not to arrive
first,

and

RrNPOCHE

Caton's

autumn of 1930, his twenty-fifth

of Jyekundo

were met

at

Caton

and

Enthronement

~
'Further

brought

a message

instructing

Rin-

them

the

on

rather

more

the

of the eighth lunar mor.th

auspicious

second

day

25, 1930), which

(September

they then did. 386

When
welcomed

and

all

Heading

they
by

finally
long

dressed

in

the greeting

him- self, mounted

After

Dezhung

asked him about

neared

row

Tharlam,

of monks,

their

brilliant

party

was

on a

party

the

many on

cere-monial

Gaton Lekpa

was

horseback

finery.

Rinpoche

horse.

Rinpoche's
his studies.

arrival,
Also

Lekpa

returning

Rinpoche

to Tharlam

at

this

were

time

Nyima

and

studies,

in

time

becoming

own

he

After

to do

uncles

two

But

his

own

and this

religious

down

monastery

account

large,

this

tshang

gathered

of work

as

again

to build

or

practice.
house

thing
"study

paternal

house

and

estate

(b!a

obsta-cle

to

They

knocked

adjoining

Tharlam

uncle 'Jam bzang of

Nyima's

including

his sisters)

to build the
the

in

lama

a temporary

(Ngawang

details,

of Dezhung

Rinpoche's

idence

of workers,

(such

387

that the best

to his paternal

a team

relatives

from Tharlam,

and

dilapidated

belonging

site

res-

their

masters

seminary

everything

created

studies

Ra'ok Jokhor

monastery

full

Yeshe

continued

small seminary.

of Dezhung

project

On

purpose

the

that he needed
lama

the

of close

the

be to review

then insisted

establish

brang),

heard

These

studies, Garon suggested

would

retreat."

his

had

stu-dents

seminary

Rinchen.

(mkhan po) ofTharlam's

Rinpoche's

two

the

Ngawang

brother).

and several

new
monks

house.

number

monks
For the

ofTharlam

100

were

customarily

occasion

divided

into

some

to help with the work. Also

Dezhung

came

to help.

Rinpoche

obliged

to found his

When

explained

hoped

practi-tioner who renounced

lived]

a remote retreat.

But

to

Trinlay

Trulku

when

complete

set

received

gifts

Never-theless,

Dezhung

Lungrik

of robes

given the title "trulku."

of

many

I did

monastery.

he

become

by

good

was seventeen,
performed

Nyima

Dezhung

felt

389

life [and

Sakya

in Lithang, Iwas [ceremonially]

monastery

(miser)

by

Trichen

that I was the rebirth

Rinchen,

Nyendrak

day

[ordinary]

on the positive prognostications

numerous great masters, such as the
great

this

why

based

Trakshiil

on
per

and estate:

lama residence

I had

and

monk

of the subjects

religious
in

groups,

388

later

own

was young,

six

SEATTLE

groups sent one

each of the six

of the monastery

IN

SAINT

of the

of Dezhung

invested

with

monastery

and

At earlier and later times

I [also]

'dil tshad silver

pieces.

Chinese

not

go

[and

reside

at]

was such a distant place,

to go there. Also people said

Because

I did not have much desire

to

have

it

that

there

the previous
the

latter

expected
rebirth,

Dezhung
had

anything

and

there

so

they

[using

cere-monies

Rinpoche

away,

passed

that

possessions,

was

not exist

did

like

apart from just the noble

Dezhung,

and

would
disposed
them

activities

up]

lama

estate

into

family

at

which

had been born. When

nobody

be

of all

in Dezhung

the previous

in connectipn

carried

out after

had

recognized

further

lama's

with

the

his death,

told.

And further:

Because

390

of that

was

given

the

title

therefore had to sit at the head of the

of"trulku"

row

and

[in assemblies]

on

the same level as other high lamas. My own family,

moreover, was poor. Since I had no lama estate, I

completely
and

other

lacked

the

articles

that

robes,
would

ornaments,
be

suitable

horses,
for

mules,

a person

my appearance was poor and

my own kind relatives said, "It
would be good to establish
a dwelling and acquire
physical possessions." And I, too, was bound by attachment to the appearances of this [material world].
of high

shabby.

rank.

Therefore

Because

of this,

FURTHER

STUDIES

:zl!. Caton Ngawang

UNDER

CATON

lekpa in Minyak, 1928.

101

By this time Dezhung

aspects

of the

(rigpa 'i
which

gnas

lnga) and also

him already

(gso

some

an

He

had

of the five minor fields,

younger

brother

recognition

gone

to

Kunzang

of plants

Rinpoche

and

some extent at

the

mountains

to

herbs,
him

learned

to

Tharlam

'jam dbyangs

murals.

of proportions

Tharlam

At

this

of sacred

or

during
time

images,

practice

of paint-ing

grammar

(sum rtags) and Sanskrit

learned

under Losang

had learned
(5) Buddhist
from

from

many masters,

his
the

Dz.ongsar
these

he had

(bzo)

the

artist

(fha

of the

learned

the

theory

not

the

actual

he

but

gram-mar

Gawa,

(3)

Tibetan

(sgra) he had

Palyul Lama, and

and epistemology

(tshad ma) he

from Anjam Trulku at Dezhung

doctrine

dar

the painting

image-making.

Chokyi

Khunu Lama. (4) Logic

learn

pursu-ing

studies

bzo) Kun dga'

pa

with

though
from

further. 391 (2) Arts and techniques

some extent at

scholar.

Lha rje Bstan

Nyima

stopped

broad

to

rig) he had studied

also

important

of knowledge

fields

unusually

with the doc- tor Derge

Dz.ongsar

Khyemse

had studied

traditional

made

(r) Medicine

rgyas.

Rinpoche

main

five

monastery.

(nang don rig pa) he had learned

but for his main doctrinal

and

102

philosophical

studies

was

he

IN

SAINT

SEATTLE

to

indebted

Khenchen

Shenga, Lama Gendun,

Khenpo

Khyenrab,

lesser

literary

ngag,

and

Lama,

as

begin-

Khenpo

sub-jects,

possibly

as

well

ning

studies.

soon

mo. 392

he

monastic

musical

(while

never

at

evils

and

end

of the

over

the ceremonies

retreat.

(1931?),

to

their

leg

negative
lunar

the

forces

During

monastery.

Gawa at the

calculations
the Trindu

at Dzonyak

ailing

bsdus

or

him
(?)

in

kyi ri

drama formally

he did contribute
dedication

to the

celebrations

lyrics for the

songs.

of the Dgu zlog rite in which all

year,

two monks

was

music

tem- ple by composing

At the performance

under

of Sakya

his

studied

Khunu

and

him the Sna

ritual music),

(snyan

with

Chokyi

thereafter

For the.

poetics

sbyor)

Astrology

under

performances

ofTharlam

in

sdeb

dpal )dan

studying

Though

(except

grub

monastery

Samdrup

1932-1933),

and others.

studied

with Geshe Losang

of his

Lhun

had

metrics,

(rtsis) he would learn

Umdzay

Dawo,

he

were

ritually

Dezhung

because
the

lunar

from

Gaton

poche

Garon Lekpa

came

New

accepted

presided

Rinpoche

Year's

Dezhung

at the

banished

Rin-

celebration

inviting
their

was

Gaton

invitation,

telling

Dezhung

Rinpoche,

stay in

my

393

At

room."

when

first,

Rinpoche

had

"While

was

Rinpoche

stayed

nearby.

am gone,
retreat,

in

you

Lekpa

But before he left, Gaton

had the old monk Rgan Mgon dkar stay in retreat in the

near

hut

Dezhung

or

In 1932

thereabouts,

retreat"

"study

and

was

retreat. This

were

only

in Horkhok

kyi

dga'

Thub

(sngon

exercises

these,

he

known

This meditation
in the

late

r87os

Gyatso,

who

Phende

abbot

the latter

many

recited

had

Nges
sgrub

times

gsang

and

the

Together

the

and there
spiritual

verse

of praise

ma. 396

had been founded

by Ngawang

Lotro

chos

gling,

In conjunction

chamberlain

Tenpay

395

He went

center,

practice.

r88os

the

Kham.

He

retreat

the Shes bya

early

been

not

in Gapa.

bshad

retreat at Dzinda

or

Kunga

came to

as

then

meditations

gro) for tantric

of Sakya Pa!)<;lita

world

disturbances

also

meditation

preparatory

the

performed

but

meditation

in his meditation.

bstan

more remote

monastery's

with

Derge,

to the Dzinda

tshal

also did

into

and military

himself strenuously

Tharlam

from

Rinpoche

went

that

for in the outside

major political
and

394

Dezhung

after

suitable,

there

exerted

Rinpoche.

of

Shedrup

the

(1822-1884)

Ngor
when

with that abbot,

he

had received
Sakyapa

dga'

the Path with Its

instructions

dpal ldan,

Gyatso

that

who

from

Fruit and other

Derge

to

predicted

the Dzinda

for his practice.

the

retreat

be

essential

Lama

Ngawang

would

The local people

Shar

Kun

Shedrup

good

place

FURTHER

helped

STUDIES

offering

CATON

hut for him and gradually

several other meditation

there. Several

of these

great masters, including

Garon Ngawang

Jamyang Losal.

same,

teacher

Nyiga Dorjechang,

Lekpa, Jamgyal

completing

hundred

Rinpoche,

and

had performed

there, Dezhung

per

as a

result of too

many

many

Rinpoche

to

from two thousand

prostrations

Garon, Dezhung Rinpoche

complaints

and

grew up to

397

while in retreat

twenty-five

monks

boys

Because Garon Lekpa Rinpoche

prostrations
did the

huts nearby,

number of boys to become

meditators
become

a retreat

build

constructed

UNDER

day. 398 Like his

developed

physical

prostrations.

His

gave him back pains and tension, was later

as a rlung khrag disorder. 399 Since his right

illness, which
diagnosed
knee

was

retreat

also

gave

causing him pain,

him

some

this did not help.

Meanwhile

swollen and inflamed.'

was

difficult

developed

was

ill for

to

go to

further

one year,

medicine

00

Because

the toilet,

problems

a
for

doctor at

nearby

leg ailment,

his right

but

knee became

of his knee problem

and because

with his digestive

taking different

medicines

it

of this he

tract. He
but

never

becoming

completely

cured.

Gaton Lekpa Rinpoche

were

concerned

and

did ceremonies
Finally

they

and the monks ofTharlam

for Dezhung

Rinpoche's

long life.

reasoned

that if the water at the Dzinda

part of the problem,

retreat

was

causing

as

was suspected, he should return to

was there, he was

Tharlam.

Once

he

treated
aunt?),

by his relative
the adept

(the

son

number of

enough

could walk with

Gyaltsen. The latter

reme-

dies, and gradually

improved

great

and

doctor Josay GelongJamyang

tried

of his paternal

Dezhung

so

Rinpoche's

leg

that he

a cane.

401

I933
In the
Skt.

month

citra)

Lekpa
esoteric

of the

of the

Rinpoche

ironbegan

transmission

the nine times he

Virgo

gave

Spica

asterism

horse

year

his

eighth

of the

Path

(May

nagpa,

(Tib.

Gaton

1933),

exposition

with

Its

Fruit.

the Path with Its Fruit, this

of

the

402

Of

was

the

most

extensive

more

than

Dezhung
dbyangs

two

from

kun bzang

who

1927-1930,

Lingt-

nephew

detailed.

hundred,

Rinpoche,

(1903-1960),

around

and

shang

the
thub

had

The

Ngor
bstan

already

Guzi.

(The

chos

served

kyi

rgyal

as
was

besides

abbot

Ngor

Khangsar

latter

Dampa

leave Tharlam after receiving

numbered

were,

Thartse

and the Ngor

ofNgor Khangsar

disciples

chief of whom

'Jam

mtshan

abbot

Shabdrung

probably

Rinpoche;

he had

only the Three Visions

the

to

104

[Snang

gsum}

because

of

outstanding

attendance.
whole

and

Causal

teachers

obligations.

and

most

The

404

together

Dpal

khrims.

ldan

instructor.

tshul

Rinpoche

Pi:in

with

were

405

At

as

served

Tendzin

other

also

in

in

the

Gyaltsen

younger

his

dbang}

Many

noble-monk

powerful

(r884-1944)-came,

Dezhung

[rgyu

403)

meditators

dis-trict-Dra'u

Gakhok

SEATTLE

Consecration

press-ing

other

IN

SAINT

brother

insistence,

Gati:in's

assistant

meditation

406

I934
In

1934

Gati:in

study
the

the

the

three

General

Tantras

main

System

pa

Rinpoche

tantric

of

encouraged

his

of Real-

gnyis pa).

ization

writings

Sakyapa:

gzhag) by Sonam Tsemo,

(Mngon

and the Hevajra

This

of the

the

rnam

(Rgyud sde spyi 'i

Tree

Drakpa Gyaltsen,

brtag

Lekpa

to gather and

chief disciples

course

rtogs

ljon

shing)

by

Basic Tantra (Kye rdor

was

led

by

Garon's

chief spir-

itual

son,

Dezhung

Kunga Tenpay

Gyaltsen

Choktrtil

Rinpoche

Jamyang

(1885-1952),

Rinpoche.
Ling

better

Among

Khenpo

rgyal,

Dezhung

the

and

Rinchen

Trulku

An jam Rinpoche

taught

was

the

special

target

his

for

master asked him to put to him

dbang

Tharlam
Nyima;

and

Kunga

gsar monastery.
months.

all his students

openly, but for these eight months,

'dzin

and Yeshe

of Dgon

eight

Anjam

Dondrup

the

Kunzang;

some

lasted

Rig

monastery;

Ngawang

chant-leader

studies

Dakho;

Kalzang

KyashUI

Rinchen,

These

of

masters

seminary

stu-dents

Ngakga

lama

as
Dezhung
were: Jyeku

known

the

407

Dezhung

generously

and

Dezhung Rin- poche

instruction,

any

and

or

questions

the

doubts

he might have.

Hevajra

The
after

certain

Tantra

commentarial

point died out

had been revived by Khyentse

disciple

Loter

biographer,

Wangpo.

Khenpo

among

Wangpo
Yet

Trinlay

the limitations

of both Loter Wangpo

Hevajra

Wangpo's
because
Shenga's
because

Shenga

as

Loter

been

not

that

detailed

and

many

activities.

so

derailed

expositions
he had

and

exposition.

out

great responsibilities

expositions

of his

Rinpoche'

later pointed

Chophel,

Tantra

had
but it

and spread by his

An jam

teachers

of

exposition

the Sakyapa,

had

had

also

not

been

not been born into the tradition.

But

Anjam

Rlnpoche,

by

commentarial literature
Garon,

had

expositions

his

During

this

number

of

including

the

the

and clarifying

eyes

opened

blessing

Lekpa

Garon

impor-

key

and

of the tan era- teaching

year,

Sakyapa

points

gave

to the intended

that penetrated

the instructions

mastering

tant
and

meaning

means.

Rinpoche

practical

instruction

with

detailed

of

408

also

gave

instructions,
for

FURTHER

Vajrayogini
Mahakala

UNDER

STUDIES

(Na

in

ro

105

Mkha' spyod rna), the initiation for

po

cycle of ten deities (Mgon

bcu), the outer Mahakala

Fortress"

GATON

instructions

Khro bo

of the "Rock

(Brag rdzong ma), and the initiations

Zangs gri skor

g.rum.

After these teachings,

Rinpoche

and Dezhung Rinpoche

adjoining

rooms.

for the

Lekpa

did "study retreats" in

Dezhung Rinpoche chiefly reviewed

topics of the Path with Its Fruit.

Also in this

year,

Gaton Lekpa Rinpoche

occasion called all the monks

of Tharlam

them the

their having

into the meditation

according

to the Mdo khams shar phyogs

ma

composed

by the Ngor abbot Konchok

Lhiindrup, and

ras

it, he

gave

Without

initiation

also the Avalokite5vara

requested

on one

together.

of Avalokite5vara

practical instructions

sadhana

(Spyan

gzig.r dmar khrid) in the tradition of the Tibetan

adept Tshembupa,

phun tshogs.

Lekpa Rinpoche
found

following

manual of Sangs

rgyas

409

gave

these instructions

he could not impart

both scripture

when he

the true full Dharma

and realization

of

(lung dang rtog.r pa) to his

disciples.

He also explained

for being born in Sukhavati.

all, to awaken
produced

to them the four requisites

410

were: first of
means one must have

These four

bodhi-citta, which

the thought of attaining bud- dhahood for the

sake of others; second, to accumulate

assemblages

very

clearly in mind at all times what

Buddha Amitabha

continuously

pure

gave

each

pray

of death

realm of Sukhavati

the face of Amitabha.

Gaton

to

is like; and fourth,

that at the moment

the

pure

looks like and also what his

realm of Sukhavati

once to

a very vast way;

of merit and wisdom in

third, to keep

at

the two

one may go

411

a rosary

and told them that they

should each recite the mantra of Avalokitdvara

hundred

million

was

Rinpoche

although

he had already been practicing

now

made

(dung phyur) times. At that time

Dezhung

he

see

and instantly

also in the assembly,

firm commitment

to

and

this teaching,

continue

practicing

regularly.
Gaton felt

Avalokite5vara.

a very strong

connection

inspired by his reading of the Mii

stood

on

with

He is also said to have been "deeply

rzi

bka' 'bum: his hairs

end and tears began to fall from his

read it. He placed the book

on

eyes as

he

his head and vowed to

do

one

hundred

million recitations

of the mantra. He

also prayed and aspired to reach realization

Avalo- kite5vara and thereby to exert

compassionate

influence

through

concerned

and

for the benefit of others. On the

wall of his private quarters he had written the reminder

not to forget

the great aspiration

mi brjed bzhagl).
other activities,

During

Ngawang

(dam

bca' chen

po

the day, when not engaged

in

106

Lekpa

very

recited

Earlier

probably

be

reborn

to

had

and

to

distinctly,

at

recite

stated

as a

point

that

monk

like

least

he

in

of the

flourishing

five

but

to

go to

as

saw

he

remain

witness,

pure

the

to
tra-

Sakya

he said that,

him to

would

order

and Ngor would

of Sakya

return

SEATTLE

412

again

certain

IN

Since this would depress

not

decided

name

the

the future.

day.

Gaton

to the further

But after

it, only

per

life

slowly
vowed

had

in

contribute

dition.

He

mantras

thousand

very

mii1Jis

man.

old

SA I NT

in
he

realm

of Sukhavati.

This made
imagine

with

how

their

names."

hundreds

"Perhaps

tradi-tions

some

no sense to
the great

will

or

others

said.

of monks

Rinpoche

"Perhaps

But
death,

monasteries

were

within
it

could

there

that

in the

"just

these

future,"

will not be competent

will not be kept properly,"

thirty

came to pass

literally

not

and Ngor

become

saying

maintained

else the discipline

Rinpoche's

who could

of Sakya

is simply

not be well

speculated.

monks,

his disciples,

monasteries

destroyed:

years

after

Lekpa

that

both

mother

the whole

of Ngor

was

demolished

and just

was

left standing.

413

During

this

invitation
Rnam

period,

rtse

grammar.

in

were

lamas

the

Chogyam

Ngawang

Lekpa

Dezhung
instructed
the

the fire-offering

to

Dezhung

ceremony

Garon examined

his dreams and

for

Dezhung

initiation

for Mgon

po

Mahakala

retreat,

he did

performed

the final

one

early

of his

Rinpoche,
Khro

homa

retreats,

Hevajra

pe ~-

activities

of Hevajra.

that obstacles
he

At

formed

of the four

so

was

and

occasionally.

Rinpoche

saw

the

Gaton

415

retreat

him

(homa)

whose

and

perform

into

visited

skrit

Kagyii

But

14

bzhi'i sbyin sreg) and other ceremonies

(las

arise

and

Trulku

then and teach.

went

ofJyekundo,

Trulku.'

an

Surmang

San-

was

rtse

Dorje

him

go out

Rinpoche

Gaton

at

teach

south

Trungpa

by Gaton, who

end,

seminary
and

Rolpay

advised

rather than

received

rgyal

district

Terton

Surmang

retreat

Rnam

Surmang

monastery

come

at Sakya

Rinpoche

scriptural

to

structure

major

Dezhung

the

from

rgyal

one

gave

might

him

bo bcu. At Garon's

the

advice

at the end of which Gaton

ceremony
he

had

for

him.'

applied

16

During

himself with

such great

own

To

restore

slacken his too forceful

At

four-faced
only

five

instructed

his

mental

efforts.

from

Gaton into

protector

(Shalshipa)-a

initiates

could

be

he

for his

had

to

417

initiation

this

he feared

balance

time

about

requested

that at times

concentration

sanity.

patron

is

said

teaching

admitted.

to

have

the extraordinary

After

into which
this,

Gaton

FURTHER

Dezhung

which

biography

po

Mgon

gave

Ling

also

encouragement.'

by

teaching

in retreat,

momhs.

418

(The

that in 1934, at the request

Ngakga

and

instructions

ini- tiations

Gur, and these

received

107

three

Khenpo

secret

the

this

than

mentions

ofGaton

also

more

for

Dondrup

of]yeku

were

did

CATON

to practice

Rinpoche

he

Gaton

UNDER

STUDIES

Dezhung

Dakho,

of Mahakala

and

instructions

Rinpoche,

at Gaton's

19 )

I935
In

about

another
teach

1934

Sanskrit,

(Karma

or

invitation

rnam

this

time

of

dag?)

monastic

establishment

northeast

ofTharlam

on

Dezhung

1935,

Rinpoche

received

to
from

the

Shedzang

in northern
in the

Namdak

Trulku

monastery,

Kagyti

Gapa,

general

vicinity

ofTrindu

the far side of the

Drichu.

This

lama

they both attended

funeral

ceremonies

had

met

Dezhung

Rinpoche

when

mtsho

of the

the
for

Karma

rgya

Thaklung

Li pha tshang,

1934

(during

knee

was

the

still

Dezhung

giving

He strongly

To Namdak

urged

Trulku's

auspicious

'brel

with

'grig

'gro

laugh.

invitation

is

only

"Yes, please ask him!"

have

no

horse

so

bad leg,

or

will

one

deferred

"I must ask

not likely to refuse to let

"I have

Dezhung

connections

liked

by

his

21

Rinpoche

fall into place

into

fall

place!

river

and

one pass

giving

definitive

422

Rinpoche

saying,

trulku

him to come.'

connections

"There

Dezhung

The

astounded

gi red)," replied the Namdak Trulku

between here and there."

answer,

Rin-

I'll come."

(rten 'brel 'grigna),

(rten

poche's

was

had replied, "If the auspicious

"The

1933

Dezhung

trouble).

and

or

had died about

when

him

Rin-poche

knowledge.

who

420

time

my

guru."

replied

you

the lama. "Surely

he is

teach!"

it's hard for

me

to walk.

I also

mule

to ride."
"I will send

you

both

horse

mule,"

replied

his

guru

Gaton

and

Namdak Trulku.
Dezhung

Rinpoche

consulted

Ngawang Lekpa, who said,

"He is

a master

who

keeps

the discipline

well.

It will

be fine if

you

Dezhung

go."
then sent

Rinpoche

letter

of acceptance

to

the Namdak Trulku,

but there

was no response

Meanwhile,

other patrons
form

Dezhung

Ngawang

some

Rinpoche

time.

was

requested

by

per-

ceremonies

instructions

scolded

to

for

locally.
Nyima

his nephew,

and

give

ordinary

religious

His uncle

came

to

hear

of the

invitation

and

108

saying,

"Your

teachers

SA I NT

advised

IN

SEATTLE

you many

to do

times

study retreat. Ialso

you

requested

even

has

you

because

just be wasting
his

retreat

and

Gaton

Ngawang

Lekpa

If

you go out

to teach

Sanskrit

and

will

your

uncle

decided to do

so,

me

don't.

grammar, you
Since

do

to

scolded

time."

was so

insistent,

Dezhung

Rinpoche

study

and began

making

preparations

for it. Then,

the

day before the retreat

was

to

begin,

monks

ofNamdak

Trulku

came

with

horse and two mules.

This

was

all Dezhung

and he decided

go

after

Rinpoche

needed

to be convinced,

to

all. 423 He crossed

the Drichu

by ferry

near

the

white stupa of Ga,

headed

east of

side valley, and finally

crossed

a pass

to

reach his goal.

At Shedzang
monks and

he found

lama

a monastery

of

more

than fifty

estate

(bla

Trindu

brang)

Dezhung

had
monk

the

can sgra

Sanskrit

textbooks

mdo),

The Namdak

habit-impressions

not

as

Situ

opportunity

from

let

to

(son

Lama

Rinpoche
months,

of

grammar

of Sanskrit

grammar

create

(sum

rtags),

him

leave

could

later Karma

read

Dpa'

Books

wealth

be obtained. Later he explained

was to

borrow

the

He said
and
427

Rinpoche

most

to visit

of the 1930s

While

Tharlam.

also

and

were a

scholar.

memory-

future lifetime.

throughout

for

Pa!)chen

Dezhung

for

that he treasured.

book

under

number

was no great

of the great

other schools

important

for

system

(bag chags) for

Rinpoche

of the writings

such

Dezhung

just

monastery,

did

Dezhung

'dus

426

was a great treat

Garon

before

425

Tibetan

Trulku

studying

Shedzang

Dbang

(sgra yig cha),

and related subjects.

It

cousin

here.

Sarasvati

(dbyangs

was

the

family,

studied

monastery

the

expounding

he

distant

who

was

at

taught

noble

brother

khra),

Gendun,

local

424

Rinpoche's

ofJamgyal's
Lcags

the

of

Pon Tshang.

and

read

Kagyi.i
bo

there,

some

scholars

Trulkus,

by great

an

mas- ters

that could not often

that his procedure

it thrice:

for

an

once to get a

general

idea

explore

it and understand

of its

to

last time really

exact

grasp

memory,

remarkable

details

from

matter,

subject

it

more

second

to

time

thoroughly,

one

and

and absorb its contents. With his

these

names

quote

he could

even

books

or

forty

and

other

fifty

years

later.
Dezhung
quite

Rinpoche

few months,

approximately

twenty-eight

long

time,

when

he

twenty-nine,

said

to have composed

'khor

smon

named

Kar 'brug (b. 1860).

Later

in

monastery,

message

Dezhung

a prayer

lam) at the request

1935,

while

Dezhung

to return at

for

At

was

about

Rinpoche

for the Kalacakra

of

Kagyii

famous

is also

(Dus
artist

429

still

teaching

Rinpoche

once

monastery

as a year. 428

Shedzang

even as

this

or

was at

perhaps

at

received

to Tharlam.

As he

Shedzang

an

urgent

FURTHER

departed,

STUDIES

UNDER

patron,

his

the

CATON

rich

109

Namdak

Trulku,

him three milk-

offered

mo

mdzo

producing

(female

crossbreed

yak/cows)

laden

with goods. Every-

one was

at the lama's munificence.

amazed

Tharlam

had been visited

by both

an

430

ex-abbot

43 '

and

abbatial candidate

(zhabs

drung)

Thartse

of the Thartse

at Ngor. The

candidate,
Namkha

Champa

was a

(1907-1940),

the

lama-palace

ancient

Lee

younger
brother was

(his

Kunzang

Tenpay

Gyaltsen

scion of

Zhwa

lu sku zhang

of Tsang

family

half-

the

sixteen-year-old

Chobgye

Trichen

at

Nalendra [b. 1919]), 432

was a year younger than Dezhung

come to Kham
about
two years previously
to collect
and he

Rinpoche.

He

had

abbatialpalace

and for Ngor, and he stayed

six

seat

years,
being

alms

for

his

(bla brang)
in Kham altogether

about

his main
Wara

monastery

in Derge

district.

(He

was

the

as

counted

therefore

third

"Wara

He

Shabdrung.")

great

had

in

faith

Garon Lekpa Rinpoche,

so

he insistently

requested

Path

him the

from

with Its

Fruit instructions.
Lekpa

Garon
and

this

for

Rinpoche

reason

to give

agreed

called

Dezhung

these

teachings

Rinpoche

to

back

Tharlam.
The Thartse

age

young

was

candidate

was

twenty-eight

lama told Dezhung

to

assistant

instructions.

give

learned

disciple

capable

of prodigious

not to leave

his

retreat

for

you

will

Dezhung

RinpDche

Gaton Ngawang

brilliant

Lekpa

said,

act

as

refuse

"Thartse

discussion,
I agree that
hundred

The

teaching

during
[an

has

the

extremely
who

taken

was

a vow

years, so

he

teaching

assistant!"

and

also

is

not

expected

to this, but Garon

Shabdrung

has

you, too, are intelligent.

you will improve your under-

mind,

standing.

thirteen

to

tried

Through

About

help
Chophel

Lekpa not to consent

analytical

"I need

of memory]

feats

scholar.

An jam Rinpoche

of Dezhung

I hope

Ngawang

Rinpoche,

Trinlay

and at

promising

excellent

additional

Khenpo

available.

highly

an

already

you

and

should do it." 433

and

fifty

disciples

gathered

for

these

teachings,

Dgon

gsar

Lama

includ-

ru

Spu

ing the Thartse

nag

monastery,

Rinpoche.

ofKalzang

This

was

gave

the Path with Its Fruit.<

Rinpoche

the Path with Its Fruit

Thartse

the

two

Rinpoche

young

became

visited

Some

conversa- tion

his official

Lekpa

served

as

instructions
and

assistant

teacher

for

and also in general

helper

at

as

Tharlam.

had much faith in and admiration

lama,

dose

Dezhung

residence.

in

Dezhung

Sakya

34

tutor

Shabdrung's

Dezhung
for

and

the ninth and last time Garon Ngawang

Dezhung

the

Shabdrung,

Lama Byang 'od, the Thang

and

friends.

this
435

Rinpoche's
evenings,

was

quarters

in the

in his

the two became

that the Shabdrung

residence

reciprocated.

The Shabdrung

could

so

The

frequently

bla

brang

engrossed

not return to

110

main

monastery

Tharlam

entrance

was

Dezhung

Rinpoche's

locked.

young

go to

Thartse

as

After

the

Thartse

the

Dezhung
from

conclusion

Rinpoche

three-month
invitation

Dezhung

was

serving

regard

Rinpoche

his second

Brgya

sde

received

retreat.

Then

work,

the

Kal.apa.

began

to

Dezhung

Before

to

Its

Fruit,

to

this

or

went

there

came

Trulku

of

Sanskrit

could

Tharlam

Shedzang

there

finish,

and

into

another

grammatical

went

Rinpoche

he

while

for White Tara

and

basic

the

among

gsum area, 437

the initiation

Namdak

returned

kha

Lekpa

to teach another

teach.

with

to perform ceremonies

Ngawang

from

Path

of the

monastery

Shabdrung

at

night

436

the Path with Its Fruit from

went

in the

Gaton

monastery's

the

abbot.

Shabdrung

nomads

the

too, had the highest

Lekpa,

lama when the lama

third tenure

S E ATT L E

spent

then

lama. He instructed

Ngor and receive

I N

because

He

residence.

Gaton Ngawang

for this

SA I NT

asked

and

Thartse
Gaton

Ngawang

Lekpa for special

and Secret

Outer

instruc-

gsum), and for that Dezhung

Tharlam.

max-imum

(A

tions

po

(Mgon

Protector

in the

Inner,

nang gsang

phyi

was called back to

were allowed to

Rinpoche

of five disciples

hear these teachings.)

After these

Thartse

grasslands

tents

teachings,

for

and

products

special

dish

cheese

mixed

the

good

food

cheese

nomads

butter

high
They

of

nomadic
stayed

the

and

the

thu--powdered

sugar-were

and

in

nomads;

yogurt,

and
called

and

the celebrations

went with

Rinpoche

nearby

was summer.

as

the

with

They enjoyed

the

such

of

into
It

break.

enjoyed

animal

Dezhung

up

Shabdrung

songs

plenti-ful.

of the nomad

people in their black tents.

Dezhung
then

set

fine

vestments.

items.

came to
of

to

the

When

Shabdrung

displeased

robes,

Dezhung

ceremonial
Rinpoche

he

if

you

so,

did

"But

give

was

been able

Shabdrung,

asked,

brother,

the encampment

he had not yet

that since
offering

younger

Rinpoche's

Nyima,

hat,

now

with

won't

your

him

brocade

pleased

together

his

and

to make

he would

away

Kunzang

and offered

and

said

suitable
these

offer
horse,

the

brother

be

presents?"

"No,"

Dezhung

me."

438

Rinpoche

Dezhung

Rinpoche

his long life:

"speech

replied,

The Shabdrung

as

already

two

a statue

Mahakala

Vijaya stupa (rnam

gave

the offerings

the "three supports"

"body support,"

support,"

sup-port," a

"he

accepted

texts;

them
and

(rten gsum)
of Mahakala;

and

as

rgyal mchod rten). 439

to

gave
for

as

"mind

FURTHER

In this period
grandmother

and

much

'Og

rna

UNDER

STUDIES

(ca. 1937)

of the

to

main

exceptions

the

remaining

being

Dezhung

Rinpoche's

1937,

in her

house

and

worker

household

prosperous

~4

hesitations,

dream

that

and other

memory,
land.

again
in

the

the

Later,

Konyak
and

trader,

until

it

village

was
of

to

Anjam

come

Garon

'

Rinpoche

to

Lithang

Ngawang

invited

to

Lekpa,

give
after

he should

Mingyur

which

offerings

Khangsip

was convinced by an auspicious

go. He did so, visiting Dezhung
pares ofLithang down to Tsho gsum Mo Ia,

initial

after

the

Lekpa

t eac hi
ngs

including

of the

brother-in-law

Dezhung

Ngawang

religious

maternal

440

During
Garon

up

more

the

the

precious-metal

to build

Thaklung.

wealth

monastery

Tharlam

(1906-19551,

of

Rinpoche's

was

given

one

Dezhung

111

died,

family

worked

GATON

he

monastery

returned

he received

by

and Lithang Tshong 'dus,

stages

in Lithang

to Tharlam.
he

converted

All the

to

gold

and

used

the

for

building

new

images within the

return,

On his
Dezhung

a new

to

dedication

great

of the

442

Lekpa

Garon

Rinpoche

and

temple.

Rinpoche

phase

introduced
and

of freedom

now I haven't
allowed you to go away and teach on your own, but
have kept you under my wing and controlled your career
like a mother bird, until you, like a fully developed
responsibility.

He

strong

with

fledgling

told

him,

"Until

wings,

could

without

fly

difficulty. "443
One of Garon Ngawang

was

time

of

the

Buddha

smaller
right

and

and

smaller

numer-ous

images

images
Kunga

prepared

hundred

precious

Sakyamuni

Ngorchen
he

relics

of

main projects

the

nine

center,

the

of Sakya

Zangpo

interior,

the

image

and

Pal)siita

on

at this

on

left. 444

two
the
In

large

silver

offering

bowls,

silver water

bowls

for each

image,

silver.

Many

other

ritual

and objects

in preparation

in

temple

gilded-copper

three-story-tall,

gilded-copper

addition

one

com-pletion

the

a great

including

Lekpa's

objects

were

from

deposited

for their consecration.

in the great
445

1939-1940
Finally,

on a

highly

auspicious

day

(in

Dezhung

Rinpoche's
of

performed

sacred

for

ceremony,
Dezhung

and
the

contents.

Rinpoche

year,

thirty-fourth

consecration

Lekpa

as

new
In

ceremony
was

full

gnas)

monastery

Tharlam

also

the

(rab

connection

Rinpoche

his effective

1939),

vivification

with

enthroned

successor at

and

this

Tharlam.

its

great

Dezhung
He made

112

on a great

Rinpoche

sit

offerings,

Gaton Ngawang

every

with

own

crown.

He also offered

two-volume
abbot

at Tharlam,

in the

prepared

special

to

biography

Chokyong

thangka

occasion

Lekpa

initiation

Tharlam

and

Garon's

Lekpa

of the

the

at

support,"

"speech

thirty-fourth

(1702-1769);

of

then

support,"

"body

as

as

table arrayed

and,

as

(?)

of

mal)<;iala

drawn in gold. 446

On another

filled

support,"

Mahakala

my successor

is

as

him,

Sakyamuni;

printed

Palden

"This

him,

Before

Ngawang

Gaton

statue of the Buddha

"mind

throne.

Lekpa placed

to the assembly,

Tharlam."

Ngor

golden

SEATTLE

ritual object, fine robes, dishes,

ritual

announced

the

IN

SAINT

new

temple.

pills.

and

in tents

many
up

set

Rinpoche,

as one

exposition

of the cosmic-mal)<;iala

Dezhung

indebtedness

together

long-life

always

monastery

The

people
all

of the main disciples,

Rinpoche

years

special

their last

gave a

For this he and his monks

longevity

overflowing,
stayed

during

Rinpoche

Dezhung

gave an

offering.

outside

from

around.

was

elab-orate

447

stressed

his

great

to Lekpa Rin-poche, writing, for instance:

master,

This

student

was

Khyentse,

and

self-discipline,

whatever

of

endowed

karmic

he watched

Just

about

and

Jamyang

ocean-like

learning,

realization- through-practice.

relation

lives,

Kongtriil

with

existed

over me

every

with great

initiation,

us

between

loving-kindness.

text-transmission,

and

practical instruc-tion that the lord himself obtained,

as

the profound

Sakyapa

and

the initiations

Na

ro

Mkha'

spyod

Outer Mahakala,

on ear-

lier

able

to learn

knowledge
kindness.

448

owe

due

obtained

occasions.

Until

this master

whatever

about
is

Path with Its Fruit instructions

later

Iwill

since

such

many tantric cycles such as

rna, Yamantaka, and Inner

I myself gradually

and

enlightenment,
of gratitude,

of

to

Due

in previous

the Sutras,
directly

an

Tantras,

or

him

from

I reach

unpayable

little amount

for
and

I have

debt
been

and fields

indirectly

to

of

his

~
Second Visit to Dezhung

and the Death of Gatlin

N THIS

SAME PERIOD

invitations
advanced

Garon Ngawang Lekpa received

(1939-I940),

to return to Minyak to teach. He refused to

age,

but he deputed Dezhung Rinpoche

go

because

of

to travel there in

his place.

When Gati:in
Rinpoche
Lekpa

Rinpoche

Rinpoche

had

master's

offerings

Gati:in

he stated:

agree.

could.

to Minyak,

received

especially

up

(In

fact,

go

in Lithang

his

Lekpa

to Minyak,

in the future

after

tremendous

addressed
and Minyak,

to

Dezhung
number

at Thar-lam monastery.
letter

after

to

Moreover,

offerings

monastery.

wrote

But

three times, Dezhung

to try to live

but
he

to him, Dezhung

to

him that if he did not

s journey
were later
also

best

come many

Tharlam

Rinpoche'

disciples,

not

this

himself

strongly

choice

the

warned

there would

support

insisted

no

wishes

Rinpoche

mentioned

first

not bring

could

to

of

449 )

all

his

in which

Now I am old. I have accepted

my successor and there is no

me,

Those who wish to meet

need

teachings,

made

to

to

Dezhung

me; any

Appointing

should

made

spiritually

Dezhung

ask

me.

part

though

instructions,

mother

the

Any

of Lekpa

still

would

his

merit

provinces

ofD

to

and

make

offerings

dedicated

successor
was

long-term

Rinpoche's

and
also

an

plans.

Rinpoche

as a mature

Lekpa

Rinpoche's

following

be

offerings

same as

450

Rinpoche

One of the main acts of Dezhung

central

between

him to teach in his stead in Minyak

important

lama,

him.

to him and

by

as
us.

Rinpoche

meet him. If they

should

are

Rinpoche

offerings

will be accepted

sending

they

Dezhung
difference

Tsang

pilgrimage
to

visit

the

to the
great

114

monasteries

Dezhung

in the eastern

IN

Ngor.

To

one

prepare

for

this,

long teaching

tour

for col-lecting

ofKham

border

SEATTLE

to make

needed

districts

Near the Chinese

as tea,

and

of Sakya

Rinpoche

SAl NT

offerings.

could also buy such items

which made good offerings

at the great temples

in

Central Tibet.
had given

Garon

was to

first

study

him three

religious

was to
Ngor

traditions

through giving donations

The third

was to

spir-itually

and

the most

and

was

look

about

and the

activities

merit

Tharlam

Dezhung

monastery,

Rinpoche

both

accomplished

both

had

for

the first command

to start accomplishing

the second.

also told

me,

As he

"You must definitely

to 0 and Tsang and to the main monastic

[of Sakya

and

for Sakya

to accumulate

452

Lama Lekpa Rinpoche

journey

grammar,

and tan eras. The second

and through reli-gious teaching.

after

materially.

part already

later explained:

scale

in order

The

51

and orthography,

of Sanskrit

of the siitras

on a vast

perform

monasteries,

grammar

Tibetan

poetics, the three traditions

main commands.'

and Ngor]. It is inconvenient

seats

to bear the title

of 'trulku'

one

if

manage

cannot

offerings

and

presentations

sources."

[Thus

he arranged

to

there

my

great

make

[and]

re-

lacks

as

enthronement

head

ofTharlam.]
then,

So

in combination

gave to

the monastic officials

to

Dra'u

the

golden

Pon

year

thirty-fourth

[religious]

cup

throne

pieces,

our

The Gra'u Pon,

general

assembly

henceforth

leader

verse

to

when

zhu

and

he

monks

all

this,

monastery.

around

was

in

my
the

monastery.

many

[and

Finally
by

he

an

religious

mar;4ala

gave

of Lithang

Oezhung

In
that

the

elegant

complete

me.

offerings.

was

the "five

others

for

and the

proclaimed

hat,

Chinese

the

posed

gave

also

He

ceremonial

administrators]

Garon

and

me atop

com-

and that

accompanied

structured

He

had

monastery['s

I was his regent

me,

so on.

he

monastery

of Tharlam

prayer
of

with

of the

offering

instructions

enthroned

own sa

of his

long-life

connection

the

with stand, vajra and bell,

rdil tshad silver

recited]

ruler,

Gaton

(1939)

gave me presents
porcelain

local

with

ofTharlam

oration

in

perfections"

(phun tshogs lnga).

"Now

district!"

go
he

by

way

ordered

me.

Previously

to Minyak
the

master

himself had given at Minyak

with

Its

Fruit

monks,
had

including

come

requested

because

to

Rikhii monastery

gathering
both

from other

local

more

him to teach

of his advanced

of nearly

the

age

monks

distant

one
and

the Path

thousand
those

who

places. They had also

Collection

ofSiidhanas.

But

SECOND
OF

and because

decorating
"This

VISIT

he

needed

new

of the

DEZHUNG

AND

THE

DEATH

on

of this,

to the

"This

trulku is

the

building

on,

Later

myself.

and

he told them,

if I get

I will be happy to send him."

disciple,

letter

to complete

Tharlam monastery,

excuse

I must

time

trustworthy
Because

TO

115

GATON

the present

monasteries

occasion

Gaton sent

of Min yak in which

my regent

and representative.

he stated,

He is

my

best disciple. You should take the Col- lection ofSadhanas

him.

from

When

for

the

receive

you

offerings,

your own

should

use

Ngor. Since Sakya

if

you can manage

that

will fulfill

achieve

When

This

will

be

no

came,

and

was

him.

Minyak

from

Tharlam,

as

[covering]

of it

to

offerings

reply

to leave

about

you

Make

from making them to me."

different

he told

set aside

"From

whatever

one part as

the basis

requirements.

for making

and Ngor

to make

my own

me,

offerings

are our
very

wishes.

most

Otherwise,

head

good

at Sakya

and

monasteries,

offerings

there,

You yourself will also

much merit."

Dezhung

Rinpoche

was

about

to

depart

from

he went

Tharlam,

one

Lekpa

last

to visit his master

time.

gave

Gaton

Gaton. Ngawang

many

him

words

prayers for his future s uccess ~ ' At that

meeting, Gaton was seated on a high seat, and Dezhung
Rinpoche took a place on a lower seat before him.
"Where
will you be living when I come back
4

several

after

you

and

of advice

Dezhung

years?"

Rinpoche

asked.

"Will

be at Tharlam?"

"I won't

be

anywhere;

living

I will

have

died

by

for

he

then," replied Gaton.

These

words

did not want

struck

his

teacher

only to fulfill Gaton's

command.

sadly

farewell

said

his

Rinpoche'

final

blessings.

The

of benediction

by Thangtong

out the

Dezhung

master

door,

repeat the

May

a
same

with

master

together!

May

they continually

may

heavy

to the heart,

Rinpoche

to leave

and

student

their

life

asked

As

going

back

at his

Lekpa

part,

Rinpoche

454

but

associate

be long and secure!

enjoy the drink-ing of excellent

the good fortune

of happiness

verse

was

he

again and again:

not

looked

hearing

spans

away
Lekpa

for

recited

Gyalpo.

Rinpoche

benediction

going

A shon while later he

and

latter

heart,

was

and

May

tea! And

and the flourishing

of

Buddhism

come to

pass!

116

I940: Departure

SA I NT

from

IN

SEATTLE

Tharlam

for Other Parts of Eastern

Dezhung
Virgo
the

third

iron-dragon,
traveling

set

Rinpoche

Spica

our

in the lunar

asterism

(Bya'u

month)

of

1940)

farrher

for

Tibet

his

Lithang

Nag

pa,

month

thirty-fifth

and

of the

approximately

year

Minyak.m

(the

Before

29. Oezhung

Rinpoche

representing

Caton in Minyak, 1943.

in

afield

wanted

his

own career

first

instructions

of
from

Jamyang

Khyenrse

Rinpoche,

so

rwo

was

receive
of his

Chokyi

he struck

April, while he

of teaching

to

all

still

off first

on

time

Jarnyang
before,

residence

Gyaltsen

while

at nearby

most
Lotro
for

from

Gagu. Dezhung

he
and

revered

teach-ers,

and

Jarngyal

Derge.

But

had

in I
are

a messenger

bearing the sad

(187o-1940)

return-ing

travels,

blessings

rhe road, he met

coming from the other direction

Lama

and

funher

news:

died

Dzongsar

Rinpoche

Ga

short

to

his

SECOND
OF

stopped

DEZHUNG

Rinpoche

Lotro

anyone.

Nevertheless

had

Khyentse

message

requesting

his

ofJamgyal

to

Dzongsar

and

ill

come to
requested

was

and

not

meet

would

he

letter

Dezhung

of petition.

In reply,

him.

Rinpoche

to perform

of U ~ I
J I
~a v ij a y a (Gtsug

rgyal ma) and

finally

on

went

fallen

fYing rite and initiation

as

with

memory

in

his behalf the puri-

to

together

Lotri:i sent

these

DEATH

the

Rinpoche

Chi:ikyi

later

THE

that Khyenrse

Chokyi

par

AND

456

Dezhung
learned

and,

performed

guru-worship

of

Rinpoche.

sent

TO

immediately

companions,

rites

VISIT

117

CATON

Dezhung

Rinpoche

tor

on

rnam

performed

and

admitted

into

his

ailing

master's

presence.

When he arrived,
Khyentse

Chi:ikyi

dawn Isaw in

the maiJ.qala

Lotri:i

told

him,

"This

morning

at

dream

o f U~g l
~a v ija y a

dearly

with her nine

deities

of the maiJ.qala.

handing

She

upon me

to

you

have

come.

this initiation for U ~gl

~a v ija y a !4 57

Later Khyentse

remove

Now

You must

Excellent!

bestow

vase to me.

the

"

was

Lotri:i

Chi:ikyi

told him, "In order to

all obstacles

your

and

life

and perform

you

work,

Namgyal protector's

one

should

go

to

the

Dzin

chapel

hundred

invocation

(bskang gso)

rites

for Mahakala. While

there, two monks from Dezhung

Accordingly,
Rinpoche,

leave

from

Khyentse

Dezhung Rin-

went

poche

taking

after

will arrive."

to the

Dzin

famous

Namgyal

protector's

chapel in Dzinkhok
(Derge

district),

in

which

contained,
been

\Yhich

special

statue of the

Sariputra'

(and

Sakyamuni' s?)

staffs

were

and which had

consecrated

his nephew,
Phakpa

contained

(Mgon po)

Protector

(1235-1280).

finished

his invoca-

tion

the

rites,

by

Sakya

PaiJ.qita

(n8z-1251)

and

Chi:igyal
Just when Dezhung

two monks

arrived

from

Rinpoche

had

Dezhung

and

invited him chere.

Dezhung
proceeded

south by

Tromchar

olate

nomadic

and

luck amongst

it

even
ing

for

party

small

then

and

Dezhung,

passing

lands.

Tromthar

was

dangerous

were many
there-but

Dezhung

was

quite

were so

for their

Besides,

Lithang

brigands

safe: its people

famed

his

of

high, des-

territory-there
thieves

and

way

toward

many

through

458

Rinpoche

bravery

that few

robbers

trusted

their

them.

was very

Dezhung

high and cold-sometimes

snowed dur-

the

sixth

a very

nomad,

went, "A

month.

so there was not

mouse in

Tromthar
Upon

lunar

Life

was not easy, even

energetic

is happier

at

arriving

Dezhung nomadic
Dezhung

much to steal. As the saying

than

a man

in Dezhung."

the

main

encampment

459

in

the

region,

Rinpoche

was

invited

to

the

dwelling-tent

of the Dezhungchief-

tain

family,

enjoyed

very

where

he

close relations

was

requested

to

stay.

He

with chat

family.

he performed
their sake,

460

After

being received

in

fine

way,

rites for
accompanied

DezhungAnjam

Trulku

was

by

some

local

monks.

118

then

about

Dezhung

"Three
the

to

Lords

the

of the

great

three

and Vajrapa.tfi)
give

leave

Rinpoche

full

Dezhung

(Rigs

nomad encampment

He

instructed

retreat

Avalokite5vara,

need

Rinpoche

of the

gsum mgon po,

later

to

have

did.

i.e.,

Manjusri,

to be able to

because

ofSadhanas

would

SEATTLE

six-month

while at Dezhung,

Collection

Rinpoche

Lineages"

bodhisattvas

IN

Tharlam.

for

to do

this retreat. This Dezhung

30. Riders leaving

SAINT

46
'

in southern Amdo in the 1930s.

in

Minyak,

completed

In late

the

and

can62

Gyaltsen:

Ngor

at the

not long after

1940,

news

in Dezhung,

vajra-brother,

didate Champa

The candidate

abbacy,

age

summer

arrival

at Ngor in Tsang of Dezhung

friend

abbatial

early

Rinpoche's

of the death

dear

or

spring

Dezhung

Thartse
Tenpay

had recently

but after

of only

young
Kunzang

the

Namkha

just

thirty-three,

four

been elevated

great

Mdos

at N gor had

chen

he suddenly

gone

ceremony.

This

to visit

was a

fell

Sakya

Rinpoche

and the whole Ngorpa tradition .4

particularly

close

of their

receiving

Tharlam

under

Rinpoche

young

to Dezhung
the

Path

Gaton

ill and

the

for

blow

to

sad shock to Gaton Lekpa

Rinpoche

in this

to

abbot,

when most

terrible

Oezhung

had been placed

and also

as

months

died during the break in the winter teachings

of the monks

arrived

Rinpoche's

63

lama, and
Rinpoche

with

Its

Ngawang

later stated that he believed

Many hopes

he

from

Fruit

had

been

the time

together

Lekpa.
that had

at

Dezhung

SECOND
OF

this

VISIT

Thartse

as great

the

scholar

for

himself.

THE

DEATH

so young,

Ngorpa

tradition

as

he

would

Gorampa

Sonam

464

completing

After

AND

DEZHUNG

not died

Shabdrung

have become

Sengge

TO

119

CATON

the

Three

Lords

of the

Lineages

retreat, Dezhung Rinpoche

perceived

clear

signs

of his

impending

death

('chi ltas). The main

omen

was

dream

in

up to a group

horseback

which

he

a retreat on White

Therefore

he entered

practicing

all the next

rode

of people who

day. That

night

naked

were

on

also naked.

Tara,

his horse,

fine

animal, suddenly disappeared.

of his

death,

he

practice.
Some

theft.

had

stolen

it.

But

the

danger

later

believed,

had

been

averted

by

this

465

of the people

They

tracking
them,

Someone

own premature

insisted

of Dezhung

on

forming

down the culprit.

"Never

mind!

were outraged at
a search party

But Dezhung

I don't

need

Rinpoche

the horse.

am

this
and

told
just

my

Dezhung

which

Anjam

he ought

Rinpoche

there

and

one

presented

and Minyak,

horses.)

He

recitation

new

to

him

Dezhung

of

pious

There

donors

and

for living and deceased

many

in Dezhung
Tara,

instructions,

68

him here

rituals,

perform
horse.

(Later,

rites,
for

and

offerings.'

to large

67

(Kun

the

number

started

their

more requests for

well
as to perform
lay patrons-all

were

those

rig) and

in all,

he had

The main initiations

gatherings

in

many

him

offered

time, though in the meantime

Sarvavid-Vairocana

'khrug pa).'

invited

properly

many
as

traveling
Mahakala,

especially

had not yet

Dezhung

for

initiations,

followed

busy and difficult

told
while

and

a new

ceremonies

received

problem

and further

of horse theft

a retreat

teach

of text-transmis- sions,

who

also

initiations

cases

obstacles

with

performed

monks

training.

the

revenge

patrons

nomad

theirtents

to

have

to do

first

he did. Then

and

see

to

acts of

Rinpoche

466

that he would

that

An jam

he

for

nomads.

Rinpoche
and

want

the point of violent

which could easily happen in

feuding,

among

answer,

not

did

worsen to

He

relieved.

conciliatory

was

old karmic debts."

this

ing back

Hearing

pay-

gave

White

(Mi

While

in

pra-phab

Dezhung

turn out if he went

vision

was

interpreted

lama

as

a very

Accompanying

his

manager

personal

(gnyer pa)

cousin Kunzang
time

to Min yak

"A

is

good

until

was

he returned

who

as

far

he

and

(gsol dpon)

was

to Tharlam

traveling with him at least

would

Seen

in the

This

he

more

felt

69

the Tharlam

Shedrup,

and

it

throne."

Dezhung

atten-dant

perform

how

to teach.

sign,

to

lama

asking

on a

seated

him

had

of his coming success.'

confident

both

he

mirror-prognosti- cation,

Min yak

and

monk

and

as

business
distant

with him the whole

six

years

later.

Also

120

as

Minyak

Rikhu

1906). Konyak

given

this

business
house

up

and

to build

the value of gold-

himself

up

or

Konyak

people

(b.

ca.

but had

to trading and other

the estate of the Khangsip

he had married.

many

S E A TTL E

gold- and silversmith

and devoted

pursuits

IN

his brother-in-law

had been

into which

appraiser,

was

SA I NT

came

silverwork,

He
to

was an

excellent

get his opinion

jewels,

on

31

Lama traveling with entourage

through

Kham, 1947.

guns, horses, and other items. On one occasion he did

go ~ a c k to his voca- tion as a goldsmith to fashion a
special

he

reliquary

highly

box

respected.

for

Dezhung

Dezhung

Rin-

Rinpoche

poche,

whom

carried

the

reliquary

with him the rest of his life. m

I94I : The Death of Caton

While

in

the

Dezhung

spent much of his time

Lekpa Rinpoche

region,
teaching

Dezhung

among

the black tents of the nomadic

in late

spring

nomadic

of 1941,

as

he

Rinpoche

and performing

was

peo-

rituals

ple. One day

traveling

from

one

SECOND
OF

VISIT

TO

AND

DEZHUNG

THE

DEATH

121

GATON

encampment

to

another,

he

and

party,

his

which

included his brother-inlaw

Ki:inyak,

Dezhung

cross

to

had

encampments.

high

ridge

between

Suddenly

Rinpoche

told

the others

to stop.

he wanted

He sat down apart

from the others, during which time he had

vivid vision

of seeing and talk-

ing with Gati:in

"window."

Ngawang

Garon

Lekpa

Ngawang

as

Lekpa

if through

was

small

giving him final

words of instruction.

Dezhung Rinpoche
said, "I must
"No,"

come

replied

realized

was

his teacher

dying and

immediately!"
Garon

Ngawang

Lekpa,

"You

stay

there. Don't come."

When

Konyak

Rinpoche

weeks

came

announcing
When

definitively,

back

to

he had been taking

a messenger

later,

Tharlam
Lekpa.

said

he

the

Dezhung

stopped

get

in

Lithang

of Garon

Rinpoche

his

Dezhimg

Two

arrived
death

him,

a rest.

other

heard

activ-

or

three

from

Ngawang
this

ities

news
and

the

performed

Rinpoche'

seven

monks for

which had been

of the

third

Spica asterism,

Dezhung

da y s

According

the time of Garon's

noon on

lunar

month

nagpa,

zla ba

month of the Virgo

on

had stopped

to what Konyak

the ridge

to rest. 471
the rest

later told his niece,

Rinpoche

was

and just

quiet

(the

death,

the twenty-ninth

i.e., May 25, 1941), the day

of that day Dezhung

unusually

in Lekpa

little after

Rinpoche

guru-worship

at the head of the Dezhung

they calculated

Afterward

day

Pal).qita

Sakya

honor, presiding

did not act normally.

He

own prayers, not

did his

talk-

ing to others.

Konyak

himself

was very

skeptical

about

most lamas, but he

had

lot of faith in Dezhung

Dezhung

Rinpoche

Rinpoche.

normally

did

not talk

about

such experiences.
Later,

in America,

at his niece's
tence,
faraway

he

told

her,

things through

small window."

When

when

he did

speak

about

was

dream-like

it

once

insis-

Dezhung

"It

seeing

472

Rinpoche

had

departed

for

Lithang

and Minyak,

in his

own

temple.

Garon

private

But

Lekpa

Rinpoche

on

quarters

shortly

his

before

had been staying

the top of the

death,

he was
a corpse in

sick, Garon said, "It would not be right to leave

the

monastery,"

Dezhung
staying.

473

across

palanquin

and

Rinpoche,
Ngawang

he

had

the stream

where

Nyima

Ngawang

while Garon Ngawang

Lekpa

the entrance,

visitors

receiving

carried

himself

and into

lived

in

the

in the

in

resi-dence

a
of

was also
room,
room near

Nyima

the

resided

Tharlam

though

interior

in the

open court-

yard

there.
One

day

Tshedzom)

Dezhung

and youngest

Rinpoche's

n ie ~:e

(Sonam

122

sister

nun

(the

cheese, and

so

for the great

were not
Ane

Ane

IN

brought

Chime)

SEATTLE

of yogurt,

offerings

forth

master.

allowed

Because

women over a

certain

age

in,

had to wait

Chime

SAINT

outside,

but

his niece,

little

girl of only six, could

bring in the offerings.

up

and placed her

on

his seat,

patted

Gaton Ngawang

her head,

famous

verse

taking

and bodhicitta

and

Lekpa picked her

told

her to recite

the

of refuge-

by Atisa

that

sangs rgyas

begins:

chos dang. Normally

he

not

would

have

Dezhung Rinpoche'
he

treated

her
Nyima

her, "You

were

Within

of his

away.

girl,

but

as

her

great

she

was

Afterward,

uncle

told

greatly blessed!"
than

week,

474

Gaton

Ngawang

Lekpa

On the day

death,

meditation
then

less

touched

niece,

specially.

Ngawang

passed

he

practices

came out

into

completed

all

his

usual

morning

and
the

open

courtyard

area

and

took

his seat facing west.

He asked

Sukhavati

thangka

come to meet

those who had

that

finished

scroll

yet?"

painting

(He had previously

an

be painted by

They

answered,

sir,

the

ordered

accomplished

"Yes,

it is

you

him: "Have

showing

realm

of

that such

artist.)
and

finished

already

framed."

'Then bring it and hang

them.

Accordingly

put

they

of me,"

it in front

up

the painting

he told
his

before

seat. 475
He

then

medicines.
When

him.

He

told

asked

was

he

am

Tharlam

out

laid

three

where

eating

to

going

Khenpo

came,

began
him,

to

die."

In

Ngawang

was

and

was.

presence

his

sat

and

the
small

and monks. His brother Kun

and when he heard what Gaton had said, he

cry

saying,

and

lament.

"You

have

in fifteen

years

Lekpa
served

of retreat.

very powerful
distributed some of the
will

pills

brother

he said, "Sum-mon

Rinchen

and other things and also helped

I

of sacred

younger

breakfast,

number of other attendants

dga'

piles

his

be

those present.

and
sacred

Rinpoche

me

me

good

in

butter,

many ways

The merit
beneficial
pills

comforted

food,

acts

you."

He

for

(from

when

of these

one

pile)

to

sacred
began
is

no

weep,

tears."

some

cry,

medicines

him,

buddhafield

rosary

Ngawang

Rinpoche

of the

Rinchen

told him, "There

for I am going to Sukhavati,

and

reason

there would

be

of his share

of the sacred

Gaton partook

staring

of Buddha
before

side,

Khenpo

third

for

476

and

Then,

except

gave a

he

at Gaton's

hell realm where

So saying,

pills

away

whom

but Lekpa

real need to

not to

to

Rinchen,

pills. Sitting

to

everyone

sent

then

Gaton

Ngawang

dissolved

at the

intently

Amitabha
he

and

recited

in

beautiful

the

pure

prayers

ofSukhavati.

in hand, and slowly

He

grape or

to
sat

recited

land
be

raisin

scroll

of Sukhavati

reborn

upright,

not

juice.

painting

more

in

took
than

the
his

one

SECOND

round of

in

VISIT

concentration.

faint

"hie"

which

of Sukhavati.

AND

DEZHUNG

THE

DEATH

m t i~i He paused, placing his hands in his lap

pos-

meditation

after

TO

123

GATON

OF

Lilhang Gonchen

ture

A little after
sound,

the

and

entering

noon,

which happened

great

master

meditative

his body

passed

two

away

jerked

more
to

the

with
times,
realm

477

monastery

Dezhung

An jam

Tharlam

to preside

in southern Kham,

ca. 1900.

Rinpoche

was

over

to

come

to

the final rites. He did

nor go

but

asked

asked to be sent relics after the cremarion.m

In Dezhung,

Anjam

Rinpoche

commissioned

gilt-copper image of Garon,

great

made
Prayer

one

offerings,

hundred

to

the

no

Oezhung

Rinpoche

memorial

ceremonies

this

on

time

had

Garon

Oezhung

virtue

z~

hiirr

no
and

evil,
to

recitation

ro

of

He

the

spyod

smon

lam)

other

ways

and in

many

intent

of

doubt

took part in the extensive

head

in Dezhung,

master.m

and from

monastery,

before he returned.

final

observe
the

his

of Tharlam

message

written

Mainly he instructed

recite

life-sized,

srupa.

final

the

left

Rinpoche.

and

perfectly,

also

built

reliquary

rimes,

some years

though it would be

the

conducted

was

he

as a

(Bzang

Conduct

thousand
fulfill

to be

well

sponsored

of Benevolent

worked

as

the

mantra

him

moral

Orrz

ro

for

practice

discipline

mt i
~ipadme

EZHUNG

him seventeen

or

yak-cow

Dezhung

year

nomads

of

heading

Rikhii

principally

rgyas

Dar

establishment

for

for

gling,

number

many

to his dis-ciples

district
the

was

which

the
there.

of Minyak

Rab

monastery

Sakyapa

the

mother

monasteries

of Sakya

481

1942),

among

stay

his

(rwa

other things.

(late 1941/early

and said farewell

east for the border

He started

sgang,

concluded

Rinpoche

Dezhung

some twenty goats

stallions,

hybrids,. along with

Then, late in the iron-snake

only

By the end of his stay his patrons

but also materially.

had given
skam), and forty yaks

in Minyak
was a success not

visit to Dezhung

RINPOCHE's

religiously

~
~o ur Years

in

those parts.
Dezhung
the

center

monastery

town.

482

offerings.

horsemen

route

Rinpoche's
of the

Lithang

of Lithang

Here

he

Then,

led

district,

together

from Dezhung,

day

with

first

south

the

great

Gelukpa

and

Gonchen

stopped

its

surrounding

or two

his

to

him

and

retinue

he struck out, again

of

made

few

eastward,

the

for

were
met

nomadic

ascending

a party

Othok

that

although

messengers

was

religious

to

his

border

rest

way

So this is what they did.

of '0

rong,

Othok,

chu kha,

Nyag River

between

(Nyag

Lithang

the river and traveled

area

of the

visiting

east to Nyag

of the great

told

them

Lithang
send

an escort.

for

of Othok horse-men would

tory.483

briefly

main

he would

calling

said

the

go to

to

teachings,

people

him

After

But A chos

obliged

escort

farther

horsemen

to

they

by the

should wait there, he said, and in two

a party
the

lands,

down, headed

Rinpoche

of the chieftain.

back

three days

escort

he himself

Dezhung Rinpoche

or

to

to receive

Gonchen

coming

As they

Othok.

nomadic

A chos. The Dezhung

prepared

encamp- ment

of (Lithang)
the higher

men

of horse-

chieftain,

were

they

district
toward

and

eastward

where

he

through

Rinpoche

district

484

formed

He

into. the settled

was met

by

terri-

was escorted
on the shores

chu), which
Minyak.

come to

Othok

farming

horseman

at the orders of the Rdzong 'phel tshang noble

the

crossed

sent

FOUR

Y EARS

IN

MINYAK

125

100"

102"

AMDO

GOLOK

Mani Genjo

o:r.lnkhok

I
I

T h ro t h o r

Gon

K H AM

_
Garthar

~
I

Lithang

a k c huk h

MINYN<

-----t---o

-~

Bathang

0
Tsenlha

__:

Dartsedo0

.:.+--\---130"

RJKHO

Khams

trak

Map 2. Northeastern

family

to escort

Minyak territory

Kham.

him the remaining

stages

of the

into western

journey

After

um

as

far. as the monastery

ofKapshi.

brief visit at Kap-

shi, Dezhung
Rikhti.m

Rinpoche

continued

eastward

toward

126

SA I NT

IN

SEATTLE

1942
When

he

bsam

was

Rinpoche

grub

received

incomparably

Jigme Chokyi
(1892-1956).

rgyas

Dar

gling

486

chos

dar

fashion

by

gling),

Dezhung

in

grand

the

Rikhli

Kusho

Oser

The

was

latter

most

the

powerful

lama in Minyak,

Sakyapa

being

Rikhli

(also called Rikhli

Dpal ldan

an

reached

finally

monastery

the

head

monasteries

monastery.

all

of

the

twelve

branch

Sakyapa

of Rikhli
487

He

was

the main patron who had invited

Dezhung Rinpoche
there.

Being

non-Sakyapa

both

teries in his domains

Beginning

water-horse

thirty-seventh
transmit

the

religious

and

secular

even

leader,

monasin

year
great

kun btus) compila-

lunar

first

(February

year,

his orders.

followed
the

or

month

March

1942),

own

his

began to

Dezhung

Rinpoche

Collection

of Siidhanas

tion of initiations

of the

(Sgrub

thabs

and sadhanas,

for

which

some seven

gathered,

general assembly

hundred

five

of disciples.

students

included

(1909-ca.

1967)

(ca.

early

1957).490
192os?-

the

Geluk,

monks.

and

489

Kagyli,

Dezhung

Besides

Trulku

Kapshi

and

Rikhli

initiation

dbang)

of the

geshes

tra-

his

Tsultrim

Losal

Thubten

and trulkus

Nyingma

initiations

for

The
for

Hevajra

and

the

Outer Protector

Rikhli

system

the

teachings

the Thirteen Golden

bcu gsum),

by

of initiations,

text-transmissions
492

began

from

ditions

also

G y a lsen

Shakya

Chokden

whole

(from

po

spyi

then

gave

the

the

also

and

been

dis-ciple

for

the

(Gser chos
for

the

493

founded

of

five

collection),

instruc-tions

by

Sbas

ordination,

don

Pai].chen

Serdokchen

(1428-1507). 494 For the first

in Tsang

next

included

Vajravali

two, its monks went to Shakya Chokden's

dokchen

and

of the Sakyapa

phyi khrid).

had

gsum

of the

gave

he

Dharmas

(Mgon

and

the

(Rigs

instructions,

initiation

monastery

Sherab

bestowing

of the "three families"

Kriyatantra

set

complete

Ser-

Kusho,

Kunzang

Trulku

Many

Rinpoche

general

at

He

488

the teachings.' 9

requested

months.

students

about

great offer- ings from the lama.S, nobles, and the

received

main

hundred

including

or

century

monastic
but

seat

after

certain

time they

monastery
hundred

(gdan
monks

began to

go to

Sakya

sa).

three

hundred

The

of Rikhli

as

monastery

most

monastery
branch

distinguished

three-year

terms

two monasteries,
and

from

were
Rikhli.

however,

correspondingly

local head monastery

The

four

many

the two largest

abbots

appointed
The

or

were

of which

and Pal Lhagang.

monasteries

mother

fifty

included

monks drawn from its branch monasteries,

and

their

Chukmo

of all twelve
for

abbots

twoof the

had the higher rank of khri

higher

insignia.

or

latter

For its part,

pa
the

FOUR

ofRikhti

one

YEARS

IN

had rwelve

for each branch

dormitories

appointed

the governing

MIN Y AK

regional

dormitories

monastery.

rwo

127

Each

of their best

body of the monastery.

195

(kham

of these

monks

tshan),

regional

to act in

33 RikhU Kusho in his

younger

days.

concluding

After

Minyak

new

Rikhti,

his

consecration

(rab

"body,

of

thugs

monastery
in

the

rten)

first,

Rwa

tradition

ofVajrabhairava,

was poor,

He

gave

(Rwa

for

the

visited

thir-

Sarvavid-Vairocana,

he returned

rites.

Pal

Vajrabhairava
khrid

mkha'

teen-deity

and

Because

all the offerings

longeviry

supports"

so

the

(sku

Lhagang

teachings

gro

snyan

maiJ.siala

forth.

He

monastery

he received

he

he went

gave

to

the

monastery

the text-transmission

of tantric teachings

from Gorampa's

while

496

Afterward

where

he

at
his

he performed

received

mind

by

monasteries

Sakyapa

and
and

return.

Mahakala

performed

there.

in

where

and initiations

brgyud)

.also

speech,

invited

he visited,

rites

gnas)

teachings

was

other

monastery

offerings

extensive

Rinpoche

to the various

students

in Min yak. At each

gsung

initial

Dezhung

of Chukmo

of the four volumes

128

as

collected writings,
Cakrasamvara.

497

well

as

SAINT

IN

SEATTLE

the initiation for

From there he went to Lha 'bri

monastery, where he also

gave an

initiation for

Cakrasamvara.

34 Oezhung

He

returned

Rikhli Dar

rgyas

at

the

where,

text-transmission
lected

works

in

to

1943

the

Rinpoche

main

in Minyk,

1943

monastery

of

gling,
scholastic

seminary,

he

gave

the

for the col-

of the five

of several hundred

Sakya

founders

to

an

assembly

and

the

('Od dkar

some

including

for the col- lected writings

the

initiations

Initiations

of

Hevajra.

initiations

and

po

of

Sim-ilarly,

instructions

po

on

skor

K u r uk ul
l
e)

other

gave to a

he

retreat.

the

for

He

Mahakala,

the

gsum:

he

Path

the

for

Red

101

monastery.

Now

yogic

special

Red

rich

Deities"

Qakkiraja,

gave

and then Rinpoche

extraordinarily

outer

the

detail

Three

he

Cause

special

detailed

in great
of

"Cycle

of his

Six-Handed

and

including

gave

and

gave

also

drug pa)

The last instructions

the

some

group

restricted

and

after doing

retreat. At Rikhli he also stayed

Kurukulle

minor

At

of Gorampa.

phyag

instructions

By

also

of Amitayus,

and

longeviry.m

for

instructions

(Mgon

instructions.

explore

He

ofRikhli, at the invitation

Kusho,

of disciples

Protector

deities

upper retreat

great patron Rikhi.i

Tara

Kusho.

to have given the text-transmission

point he is also said

At the

nine

drug sbrag),

Tara

initiations,

(Dmar

Rikhli

the initiations

Sarvavid-Vairocana,

White

by

for

headed

bestowed

monks,

lamas

in

found

library

time to

of

the

102

then

it

was

about

1943,

Dezhung

White

Rinpoche's

year

second

Dezhung

same

occasion

Tsultrim
("Ku

se

among

exist,

Two

similar

both

taken

at Minyak

(1909-ca.

1967)

brag"f monastery

Rinpoche

Rikhli

Dezhung

speak

Chinese,

and

104

Central

the

Kunzang

gsum

whom

grags

Dezhung

The latter had been

disciples

was

of

year on

Khams

in Minyak,

Rinpoche's

teachings

photographs
this

by Trulku

from

got to know quite well.

ofSadhanas
could

in Minyak. wJ

Rinpoche

at

the

colorful

Collection
figure.

He

FOUR

IN

YEARS

Tibetan,

and

airplane,

and possessed

during

prolonged

the title

Rikhli

border

was

Brag
who

had

or tshogs chen sprol sku. 505

Byang

had

po),

in an
years later,
was granted

flown

Some

visit to Central Tibet, he

g.yab

(mkhan

dialects,

<;>wn camera.

his

ofHuthuktu

monastery,
master

several

129

M I NYAK

chub,

same

the

though

the

as

function

he

humbly

at

Also

rgan

dge

of the

seminary

refused

that

Rinpoche

also

title. 506
In

visited

about

many

day's journey

1943

or

small

com-munities

Dezhung

around

by horse. In all those places

to

his

disciples

of

smyung gnas

join

him

two-day

Avalokite5vara.

nang,

1944,

The

in

fasts,

places

he encouraged

he

visited

sets

eight

performing
following

Rikhli within

the

rituals

included:

of

Zhag

rrse, A ja grong, and Kya kye, east ofRikhli;

a ra phog, and La li shing, west of Rikhli; and
Mi' u rong, north of Rikhli.
Ri

Mang si, T

507

At

about

this

treasure-finder

rgyan

phrin

time

of

the

gling

while

Rinpoche

log

thai

Gser

pa, or as

known, A pa111 Tenon (d.

around for

Dezhung
Go

ca.

he

met

country,

was more

the

widely

1944), who, after traveling

in Minyak,

died

there.

508

Before

he

died,

he claimed

the Sakya

he would

Khon

this with Rikhi.i

one

fake!"'

Rinpoche

Kusho, who remarked:

an excellent lama; others say

year we'll know whether he
born to

soon as a son

be reborn

Dezhung

family.

he is
is gold

of

dis- cussed

say

"Some

he is

hoax. Well, by next

or

brass! If

of the two Sakya palaces,

no son

is

proven

he will be

09

Circa 1943-1944
From

Rikhli

of the

district,

famed

Minyak,

The

510

then in residence,

Trulku

Losal
there

main

lama

his

about

for

ordination,

monks
their

who

had

training

Because
already

Dezhung

the

there

early

or one

at

to

great

the

Rinpoche

the

was

to Sakya

and

received

monasteries."'

for

to

At

monks.

geshes
and

geshes

initiation

able

gone

Tibet

Gelukpa

Gelukpa-trained

received

1920s-1956).

of

was

Kapshi

hundred

number

Central

who

young

monks who had

of

Sengge

temple,

the

(ca.

were

gone

of the

ninety

In addition to the resident

seat

scholar

Rikpay

student,

Thubten

were

invited

main

the

Sakyapa

Kapshipa

was

was

Rinpoche

of Kapshi,

fourteenth-century

Khenchen

(1287-1375).

Kapshi

Dezhung

to the monastery

westward

give

there

had

Guhyasamaja,

them

the

Vajrayogini

(Na

He also

gave

tutelary

deities

ro

Mkha'

spyod

the initiations

for

rna)

teachings

numerous

other

(yi dam) and Dharma protectors.

directly.
tantric

While

traveling

Rinpoche

gave

merable

long-life

he

an

empowerments,

one

occasion

assembly

one

recited

six-syllable

mib:zi mantras

course

due

with China

than

Tibetan-style

the

shaken

went

to

the

was
name.

its

roar
an

located

cig)

512

Dartsedo

(Chin.:

of

two

the

its

of

massive

a narrow gorge at
rivers,

was

which

perpetually
turbulent

powerful,

ele-

than

eight
yak

thousand

caravans

said

that

more pros-perous,

feet

and

that carried

was

the

Chinese

succes-

tea to central Tibet in ceaseless

people

in

city

This

with

town

The

many

and

gyur

(dung

of the Dar and Rtse

more

sion.514Local

larger

Spe 'dze?),

practitioners

million

inhabitants,

of the

of

and

chief city of Minyak.

(mdo)

place
by

terminus

or

Ri tse

of Avalokite5vara.

thousand

houses,

rivers. 513 It lay at

vation

(at

hundred

he

and the

forty

the confluence

gave

and

the main trading town in this border district

Tachienlu),

less

Dezhung

initiations,

of monks

collectively

In

in Minyak,

read-

On at least
and

and there

SEATTLE

innu-

text-transmission

ings.

here

IN

SAINT

the

but

town
that

had

in the

once

been

nineteenth

a great

century
its

In

515

counted

as

province

of Sikang.

the

monasteries

pa,

dgon

one

dgon

Rinpoche

of the

and

of eight

Mahakala

chapels

were not

sacrificial

cakes

had

"If

we

good

humans

can't

up

butter gtor
His

in 1943
different

and

ma

nothing

eat

them,

how

sponsored

the

Kunzang

brother-in-law,

ofMinyak.

the

trader

517

but

had

offering

Nyima,

in the
of
the

and falling apart:

ordinary

Remarking,

could

he

deities?"

these
the

be

shrines

of excellent

one year. 516

arrived

in

Minyak

Dezhung Rinpoche
Now

Konyak

At

with his

instance,

water.

pa) and

1944, and accompanied

parts

Gonpo

For

cracked

of

cakes that could last

brother,

or

were

(tsam

the

for

one.

monasteries

Sakyapa

maintained.

made

flour

offering

cleaned

the

well

(gtor ma)

parched-barley

gyi

Gur-

Ngor

protectors

of the

He found that the shrines

of

been

thon dgon pa), and

teachings

Mahakala

Sakyapa

(including

at the Ngorpa

mainly

was

Chinese

small

and Mgo

it and

Dartsedo

created

four

Dartsedo

gave

deitieS.

Dartsedo

they

pa,

he

newly

or

stayed

others

Bhuta4amara

retinue

of the

three

had destroyed

1940s,

early

in and around

Sakya

Dezhung

the

capital

were

There

and landslide

flood

inhabitants.

to

Rin-

poche's

(Konchok

Chodar),

to

arrived
make

preparations

accompanying

for

Rinpoche

back

to Tharlam and for

related

business.

Konyak

order to convert

many

had

much

trading

to do

in

the
Dezhung

offerings

Rinpoche

had received

into

large consignment

tea for Central Tibet.

of high-quality

The
("Soong

chief

lama

Lama"),

devoted
performed

of

Dartsedo,

518

the

Gsang

Lama

was

to Dezhung
the "fire

Rinpoche. 519 Dezhung

Rinpoche

FOUR

IN

YEARS

MINYAK

ceremony

for the four activities"

him and

gave

(Lcags

Ia

him

rgyal

principality,

many

po),

whose

the

131

(las bzhi 'i sbyin sreg) for

teachings.
traditional

capital

was

520

To the J akla
ruler

of

Dartsedo,

Rinpoche

35

Frontier town ofTachienlu

(Oartsedo),looking

down the valley toward China.

the

king
Jakla

Dezhung

gave

initiations

blessings,

gnas).

521

Dbal

gsas

and
He

owners

of

Avalokire5vara

for

per-

also

visited

the

home

tshang,

pronounced

a great

inn and

prosperity.
chapel

522

He

novice-monk

neophytes.

Rikhi.i

All

ro

monastery

of all the Sakyapa

When

Dezhung

of

Kunzang
born

another
Tsultrim

near

si

(ca.

pro-tector's

the
All

together

vows

to

about

seven

Kusho,

he

to

some

thirty

months

the lord

at

(dpon po)

in

1909-ca.

gsum

southeast

at

1967),
At

or

(ca. 1944

Khams

students

khogY'

the famous

where he

in Minyak.
occasion

drag")

of his

'Ora

in

rites.

tshul)

went

"Khu

for their increased

days

stayed

good

Rinpoche

in Minyak

monastery,

he

monasteries

on

bestowing

Rikhi.i monastery,

with Rikhi.i

he found

(pronounced

home

(dge

in all

(or

days in Dansedo.

After that, he returned

gave

Mahakala

(rab

skyabs

noble family,

center,

performing

stayed about seventy-five

longevity
rites

Wasi

"Waschab")

seven

stayed

of the family,

of the

trading

them the initiation ofWhite

and

consecration

formed

who

grags

Minyak,

Rikhi.i,

Khams

1945),

Trulku

had

been

gsum grags

peak Minyak Gangkar,

gave

many

initiations,

(las bzhi'i sbyin sreg) in

offerings

days for each of the f o ur

36. Jakla King Philntshok

Namgyal

and his

Second and third seated figures

Then

Dezhung

monastery

SEATTLE

including

per-

and

Sarvavid-Vairocana,

he

IN

SAINT

that
the

formed

of

four

fire

long form, taking

four

son

jakla Cyaltsen

in

a group

photo, August 1951.

from the right

Rinpoche

of Bo Gangkar,

visited

in the

the

same

nearby

Kagyi.i

vicinity

but at

higher altitude

Trulku

a tutor
the

Karma

Siru Perna

Trulku

have

funeral

they

of

mer

Lacer

you

same

128

chey

ceremony.

the

When

Karma

Dezhung

and

they

wirhour

Bo

Gangkar

monastery,

rites
lit-

Rinpoche

at
de,

said,

you." The lama

both

were

making

Rinpoche

He

ochers.

spoke

ro meet

and wanted
sencimenr,

526

Ngawang

both performed

They

most

"the

eighty

Garon

among

mer

first

spontaneously,

glad

any spe-

expressed

his

the latter said, "Please

time at all! You will be most welcome!"

Dezhung

in

and

from

Shenga,

when

wish to visit Gangkar

come any

hundred

the

scholar whom

called

had

Gyalpo

was

Gangkar

(189I-I957),m

and

This

Bo

Sengge

liked each orher. Dezhung

the

effort.

masters

Chokyi

teachings

Rinpoche

in Minyak

expressed

cial

master

famous

of central Tibet and Kham."

and Khenchen

"''ve heard

co

the

received

same

finding

all

monasteries

also
517

in

Dezhung

the

Drupgyi.i

Wanchok

man

Kagyiipa

Lekpa

of the

of the Six- teenth Karmapa

learned

had

gsum grags.

than Khams

monastery

home

one

Rinpoche

hundred

reflected:

"Of

all

the

FOUR

and
is

eighty

very

teacher

Kagyupa

learned

excellent

YEARS

MINYAK

133

monasteries,

and observes

meditation

are

IN

practice,

wonderful

he is

and

[though

He

purely. He has

his
he

grearesr.

the

rhe discipline

qualities

was

as

extremely

learned, for

3l

Three lamas of Minyak: Trulku Kunzang Tsultrim

(left), Minyak

RikhO

Onpo Trulku (center),

and Cathar Kugyal Trulku (right). Winter 1957

was

instance,

he

to study

under

lama, I'll

poetics,

figure

(rgyan)

Rinpoche's

When

Gangkar

exercises
"No,"

some

ples

won

examples

they

mer

Rinpoche

you

the

and show

of 1955/56,

winter

was

it

am

going

better

for

seven

find

asked

Gangkar

Gangkar

(dpe

brjod)

them

Rinpoche,

'

mar commentary

custom

by

s poetics. When
the student

for
for

each

ro

poetical

to the teacher. Dezhung

his master's praise.

third

at the

Tibetan-gramchapter

exam-

write practice

under

great

Situ and the second

studying

at Bo

stayed

many texts

the

never

Rinpoche

studying

including

Kagyiipa

Dezhung

months,

if I

So

52 9

than him!"

humble].

one

very

still

time,

in

Min yak

of the

funeral

him, "Do

you

Rikhu

in

the

Kusho,

still have

those

wrote?"

Rinpoche

answered,

"I threw

them

our at

"They

would

point."

"What

pity!"

have been useful to

exclaimed

me. 1"530

rhe

master.

134

SAINT

IN

SEATTLE

38. Approaching
Gangkar

Minyak

monastery,

1929. A Naxi assistant of

joseph Rock stands
before

flowering

rhododendron.

Dezhung

numerous
initiations

Rinpoche
Kagyiipa
for

the

received

White

Tara

this

from

em- powermencs

and
in

the

master

instructions:
Mar

lugs

tradition

(i.e.,

of Mal

of Cakrasamvara;

the Kagyiipa

po

Dwags

Lha

rje

of

Rgyal stabs
Racna

gling

extensive,

of Gampo

Shamar,

and

the

received

bzang

Ninth

ma

The

'i zhal

from

the

on

the initiation

Phur

Words

pa
of

Namgyal,

Naropa.in
to

the

the

Dorje

Karma

(gcod), and initiations

Bernakchen.

Paltriil's

of My

Perfect

lung). H Dezhung

him the initiations

and

the

Sixth

Wangchuk

on

for

tradition

according

instructions

Dza

mgur

Bka' brgyud

Dharmas

Tashi

and

for

Mila, and

reading-transmission
the

Karmapa

and

Mahakala

manual,

requested

Six

Jennga

instructions

bla

(Marpa,

and brief lengths

initiations

four-armed

ductory

the

in

tra-dition of Severance

Kagyiipa

the

deities

five

the blessings

of realization;

brlugs

pa;

manuals

the

songs

n;tedium,

(1555-1603);

masters

of Milarepa;

spyi

the

blessing;

Gampopa);

songs

mtsho collection of
the

mo

trio of founding

for the life and

and

Lotsawa?)

the Phag

He

famous

Teacher
Rinpoche

for

also

intro-

(Kun
also

FOUR

YEARS

instructions

Lingpa'

bla

ma

Great

together

gsum

Jatshon

Rig

Great

pa

revealed

'dus and for Jigme

instructions

Perfection

with the

Nyingpo

mchog spyi

Dkon

Paltriil's

received

Tshig

ma)

135

MINYAK

"the

for

(gter

teaching

IN

Khrid

yig

ye

shes

'i rtsal dbang. 532 He also

Perfection

instructions

gnad brdegs.

39 Minyak Gangkar

monastery

At Bo Gangkar,

at the head of the Kongkar

Dezhung

Longwa

Rinpoche

valley in 192.8.

gave to

Gangkat

Rinpoche

and

Manju5ri

also
the

performed

vase

monks
Black

large

praised

master

should

now come

border

area

a rare

wonder,

like

the

golden

boulder

through

the

door'

is

sgo

pha bong
and

coming

'grim).

ifyou

Dezhung

you

Hence

can

Rinpoche

extensive

offerings

main

co

prayer

mentioned

Dorjechang."

before

Gangkar

with
537

highest

many

him.m Later he

his

every

respect,

to

ba 'i

made

one

him

bla

ma),

as part

tea.m When

others
calling

to

teachings
leaving

morning

morning

Trulku

connection

con-sidered
(rtsa

teachers

of 'a

(gser gyi

and before

his supplication-prayer

(?)

religious

gave

sonally

fundamental

long offering

so

also

per-

saying

pay respect to

all must

establish

Rinpoche

Gangkar

did

own

his

our remote

visit

to

with him, that would be most forcunate!"B

reciting

an

longevicy.m

to

highly

a great

of his

gave

he

for

students and the lay patrons, saying, 'That such

monastic

him,

he

and

for three days.

people

blessing
him

Orange

ceremony

Ma,ha.kala

and

for

monastery

In the

local

of

initiation

Rinpoche

Gangkar

initiations

consecration

of White

gathering

Avalokite5vara

the

Mafijusri.

three-day

consecration

To

his

and also

in Minyak,
him

of

he
he

"Gangkar

SAINT

IN

SEATTLE

40. Minyak Gangkar Trulku

I945
Returning

Rinpoche

snyan.

Minyak

to

did

At the scriptural

initiation

for

on

teachers

the

noble-lama

Rikhli

(Seng gdong

Qakil).i

select

group

lama

also

occasions

~o ur-d a y

the

giving

it

While

in Minyak,

to

seminary

and

students.

Kusho

ma)

His

requested
initiation

large

the

initiation

Dezhung

for

the

guru-yoga

disciple

the

the

Lion-Headed
himself and

initiation

for

gatherings

of

his

students

Lekpa Rinpoche

of Vaisraval).a.

Rinpoche

the Path with Its Fruit teachings,

"My master

mi

Sgra

there, he bestowed

Pal).gita-Mafijusri

Sakya

Dezhung

for Tshe sgrub

of monks, who then went into retreat. This

requested

numerous
there

the

monastery,

Rikhii

retreat

long-life

Red
the

AvalokiteS"vara,

local

requested

populace.

him

to

give

say-

ing,

me to

give

but he refused,

did not instruct

the Path with Its Fruit here. "m

On

also performed

in the

of Dezhung

Rinpoche's

prayer

long-life

himself and
deities,

are

still possessed

and

Indian

related

brief

reprint

versified
Kapshipa

of

edition.

other minor writings,

(zhabs

number

edition

brtan)

he

liturgies

of offering
by monks

in

139

work,
Some

including

composed

found

composed

print

biography

Sengge's

are

Rinpoche

block-

which

the

137

Rikpay

Dezhurig
for

MINYAK

1945

IN

In

colophon

YEARS

FOUR

for

~o

for

local

41 Yaks awaiting

One

their loads of tea bound for Central Tibel

of

his

powerful

Zam

excellent

female

To

this

reverently

day
by

patrons

main

pa

kha

yak

pa

near

Dezhung

many

older

in

family,

the

Minyak

which

end

Rinpoche
monks

of his

is
and

gave
stay

was

the

him
t h ere

an

~'

remembered
lay

patrons

throughout
Trulku"
rigs

Minyak,

who

refer

to

him

(Lung rigs Sprul sku), "Longri

Rinpoche),

or-as

Basic.Master"

(Rtsa

image

was

of him

is

more

as

by

as

usual-simply

ba'i bla ma). In the 1950s,

erected

"Lon-

Rinpoche"

his

faithful

gri

(Lung

" [Our]

life-sized

disciples

in

chapel at Rikhii. )o

During
Rinpoche

his
also

extended

was

obliged

stay

in

Minyak,

Dezhung

several

times

including
Dahung

42. Yak

caravan

help

hard

recogni2e

the

Rinpoche

responsibility,

was very

to

once at

but it

SAINT

main
did

was

IN

the

SEATTLE

rebirths

monastery
not

want

impossible

of trulkus,

of Rikhu

to

accept

to refuse,

this

and

chis

on

in southern

Tsang, 1937

him. With the Rikhii Onpo Trulku in particular,

afraid

itself.

the selection

might

go wrong,

sci

he

he

went

was
into

retreat

and

per-

helped

Kathok

Early

Onpo

so,

where.

of the smoke

the

direction

at Lhagang.

He

replied,

from
of

the

Zhwa

At

"If

brag

Indeed

was

that

se

or

was

later located. 5 4 ~

Dbal

gsas

and

had

time

he

Rikhii

had

been

rebirth of chat lama, and

you

at

look

fire,

gangs

the

it went

and

chen

omen
first

in

turned

be reborn, and in the east."

in the east, at Dartsedo

fWa

srricdy

Rinpoche

rites for the previous

cremation

He will probably

it

Dahung

there would be

eastward.

skyabs

divinations

1943,

in

form the funeral

asked whether
if

his

performed

carefully .HJ

tshang),

in the Wasi family

that the

young

trulku

~
to Sakya and the

Pilgrimage

Holy Sites of Milarepa

1946, his farcy-first

N LATE

year,

Dezhung

Rinpoche

long visit to Min yak and left the far-eastern

great
him

course

in due

monasteries

on

Konyak;

and several

personal

attendants
and

On
religious
the

the

way

Bodhicaryiivatdra

students

at Dzokchen

have received

he

privately

to

made

the

well.5

several
he

gave

seminary

monastery.

some

Minyak.

She-drup

Gendun

Rinpoche

For instance,

the

brother-in-law,

from

Kunzang

monk

Sakya

home

teachings.

his

monk-disciples

Dezhung

at

offer

Accompanying

his

Nyima;

were

and

Ngor.

were

Kunzang

the

of whom served

Tibet

and

journey

Doctor

Tharlam

central

of Sakya

brother,

that he planned to

large number of offerings

to

return

the

his

to begin the

journey back to Ga district and his home monastery.

88o kilometer

By this time he had gathered

take

completed

borderlands

546

argye,

both

45

stops

tQ

give

instructions

mas-

He is

teachings

His
from

from

ter

also

one

said

on
and
to

of the

important

lamas

at Tharlam

at Dzokchen.

early 194 7, Dezhung

an

after

absence

547

Rinpoche

of almost

arrived

seven years.

He

there for about six months, sit- ting at the head

remained
of the

in residence

or

In late 1946

assembly

Nyima,

he

borderland

and

presents

had

back

flower seeds

green

with

visiting

his

for his aged

brought

special

parrots

talkative

of monks

As

other relatives.

as

and

Ngawang

the

from

and tubers,

feathers

uncle

uncle

Chinese

as two

well

and red claws

and

beaks.

(bla

He stayed in his lama residence

roof of which there flew

six

high.

feet

Minyak

who

had

were

sacred

helped

come

skilled

sew

in

newest

him,

One

from the

of victory

some
such

of his students

from

of

including

of these,

for

brang),

three

and experts

Tharlam

returning to Minyak.

the

banner

A number

with

tailors

embroideries.

yellow

was

His

at Tharlam.

residences

rwo

monks

at making beautiful
A khu

several

Chos

months

grags,
before

140

_
A

SA I NT

IN

SEATTLE

r-

10

TIBET

- ----- ---- -L
NGARI

I
POROt
Dnkkar Taso

30'

TSANG

NGOR

Shelkar

Dinan

21r

Map 3 Western Tsang Province.

revered

the

guru

time

Dez.hung

reli-

quary stupa at

Nyiga

eleven

years

related

cer-emonies

meditator

before,

(tshe

Rinpoche

Dorjechang,

in late

1
9 25

had been carried

and

Tharlam

who

this

During
completed

had

The

monastery,

for

died

cremation

uncle
their
about

and

out by the life-long

mtshams pa) Nyi bz.ang

po?) from Jyekundo

his

and with

(Nyi

some

rna

bz.ang

PILGRIMAGE

TO

SAKYA

AND

THE

SITES

90"

Damshung

Tl \B ET

Takluna

:-

---

--

Tsur-phu

Tolung

Lhfindrub

PHENPO

GOn

Chushur

Shigatse
Shalu
Ncor

l
10

Nakchu

I
'

\
I

Orla:un==c:-:::-1\-

--

--130"

Meldt

OTaJ<tse

LHASA

Nyemo

[]

141

92"

0
Ganden Gung

~e nd ra

DechenO

MILAREPA

Rotin& G6n (Jon&)

Yana:p:chen

TSANG

OF

U (CENTRAL

r
\
TIBET)

Gyantse

Tsome
DowaDzong

lHODMK

28"

BHUTAN

THIMPHU

ffil

~ a ngd i
Phodrang

Map 4- Eastern

Tsang and 0 Provinces.

of the relics
(byang

near

chub

Dz.inda

Tharlam
reliquary
could

not

Rinpoche

large

monastery
had

afford

had

rten)

village.

srilpa

in rhe scyle of

caitya

mchod

Ocher
for

been

been

relics

"bodhi srilpa"

erected

were

enshrinement,

built

because

the

it. Ngawang

Nyima

and

had each made

contribution

on a spot

over

handed

bur

to

no

monastery
Dez.hung

toward

gilt

fine

reliquary

from others

only

other

noble-monk

from

Now,

however,

Dzinda

at

reliquary,"

Tendzin

of

Bodhnath,

(rab gnas)

During
know

his

hand-spans

own

ceremony.
these

This

only

16, 1934),

or

twelve

and (following

by

letter

village to do

so. 5 5'

550

three

had been attending

grub.

Uncle

Ngawang

"inner
four

(mtho) in height. It

stiipa

(the

of

was

same type that

was to be in

stiipa

com-

pleted

by

filling

it

ritual vivification

5'"

February

about

bsam

the

many more

measuring

reliquary

they

and

Rinpoche's

and performing

months
and

and

caitya

dbyen-sdum

objects

he

had

the

from

dbang

poche

Nyiga

gilt-copper

Nepal).

one

so

as

in gaining

Gyaltsen

Ngag

Rin-

disposal,

Rin-poche's

with sacred

rgan

Dge

Dezhung Rinpoche's
in the style

contributions

succeeded

Behu

Dezhung

his

requested

they

donations-one

commissioned,

Dezhung

also

SEATTLE

large

Dra'u

other

Nyima

had

in Gapa, though

two

resources

and

IN

SAINT

Rinpoche

Oezhung

niece,

much

Sonam

better.

She

his instructions

years

previously,

the local school,

also got to

Tshedzom

was now

(b.

eleven

communicated
from

Minyak)

the only girl in the

This

was

niece

younger

Rinpoche's

the

sa

who wed theJyekundo

go

for the Chinese

Tsheten

ca.

Shan-krang,

sons

two

two

previous

terms

three-year

have

died

arrest.

in

monk

and

was

it

eventually

go to

with

Its

Lekpa

the

lama

1938.

He is

the

abbot.

during

the

reason for
on pil-

and Khyentse

Chokyi

of his mother,

pa 'i

mdo,

served

before

believed

to

house

monastery

branch
Dezhung

Rinpoche

monastery

in Tsang

there

receive

Having

he taught

the

Path

accumulated
in Minyak,

he

at Ngor and Sakya.

the journey
grimage.

Kru

he had

under

1950s

that

from

gzab

554

from

ready to make offerings

Drin

Jyekundo

the Ngor mother

mother

marriage;

in

early

years

Gonpo

name was

Gonpo Tsheren

go

sa

and

the importance
siitra

second

Tibet

Fruit

Another
aged

as

imperative

of central

much wealth

was now

his

(b. 1913),

trator and

in Sining)

Chinese

marriage.)

in

Sining

of Ngor,

province

governor

(His

was

Drolma

(district adminis-

to Sin-ing in about

returning

As

and this

553

by

1899).m

Dezhung

of

Phlintsok

tax collector
(b.

daughter

sister

was to accompany

Both
Lotro

Garon

had stressed

to him

and both had recited

which

reminds

his

Ngawang

one

the

of the

kindness

of

one's

Rinpoche

had

decided

mother.
he

Therefore

would

definitely

Dezhung
take

mother with him to the holy places of central Tibet.

556

his

PILGRIMAGE

TO

SAKYA

AND

THE

SITES

OF

143

MILAREPA

Fall I947: Departure for Central and Western

Tibet
Dezhung
mother

Rinpoche
and

Chime-left

group were

and

his

youngest

his

last

nun

the

his
Ane

in the fall of 1947 for the west. With their

four

monks

(Ngag

rgyas

dga' bstan 'dzin, Yon tan dar

the

party-including
sister,

being

Minyak),

one

forty-two

horses

the

and

with the main offerings

return-

(Kunzang

mules.

The

rshe

ring,

and Gendun

monk

Sakya

steward

dbang

ing

from

Shedrup),

and

many

of tea would

Kun

Targye,

yaks

loaded

43 The Sakya northern

monastery

arrive

when

later,

year.

following

as

Nakchukha,

was

viewed from the east.

brother-in-law

where

duties

by

send-off and protection

but

Shigatse

more

armed

provided

younger
both

far

Central

effective,

and

the

as

their

mounted
brother,

respectful

against bandits.

destination

and Sakya

an

and

levied

Rinpoche's

Nyima. This escort

The group's

were

control became

accompanied

party of relatives, including

Kunzang

came

Konyak

For the first six days of the journey,

Tibetan government

group

complex

at this stage

in Tsang.

They

was not
took

Lhasa

basically

the

northern

nomads
though
The

caravan route,

where
this

made

journey

month.

From

to

the

danger

Shigatse

to

Dezhung

Rin-poche's

Sakya,

followed

they
better

for

from

bandits

took

they

traveled

Shi-gatse

distance

but

was

the grazing

four

days

immediate

his sister Ane Chime, the monk

little

trails

of

their animals,

more
the

of

slow

party

were

greater.m
than

one

remaining

travel.

In

his mother,

Ngag

nun,

dbang
Sgroi

When
holiday
the

of

tshe

ring

rna yongs
they

one

eleventh

of the "four

palace"-a
of the

SEATTLE

"nephew"),

and

was
son

Sakya

in Sakya,

it

[special]. times"

month

party

The

khang)

arrived

lunar

"summer

(spro

(his

IN

another

'dzom (a cousin).

finally

1948) .iss

SAINT

(December
directed

of holiday

was on

the

(dus bzhi) in
1947/}anuary

to

or

a
picnic

smaller
house

44 The great southern

Phiintsok

monastery

palace--on

ofSakya,

the

throne-holder's

Sakya

quarters

were

structure.

559

Rinpoche

in

the

to

became

as

ofSakya

upper
his

Soon after arriving,

(1900-1950)

long

dagchen

Rin-

Palace

(1902-1950),

To

horse

and

met

Ngawang

Rinpoche

son

had

this

Kunga

(b. 1945)

who

time

Dezhung

Rinchen's

then

the
the

Rinchen

Trinlay
the

with

palace,

Kunga

the future Sakya

was

Wanchuk

other

made

granted

respectfully

a mule.
an audience

of the

also

people

Sakya

Thutop

ofTrakshiil

he

was

palace. SG He

poche

him

mule. At

'dzin ="Trizin")

he

story

Dezhung

common

the

562-Ngawang

elder

(187I-1935) .5G}

there,

the

Their

two-

the

of

incumbent

horse and

that,

after

near

palace.

Rinpoche

the

Phiintsok

offered the great lama

park

560

Ngawang

of the

Drolma

Dezhung

with

throne-holder,

Sakya

story
residing

among

known

of

summer

"Spro khang Trulku."

brief audience

Not

grounds

main

Due

Lhakang Chenmo.

Ri
nc he

offering

Rin-poche

son,

of

first

Ayurvajra

throne-holder

(khri

PILGRIMAGE

little

toddler.

564

throne-holder,
receive

In

was

it

teachings

The

TO

comparison

much

with

ier to get

SITES

the
ar1

OF

and

busy

audience

Ngawang

busy preparing

be officially

ings,

eas-

throne-hoider,

was very

visit to Central Tibet

offer-

THE

from the Drolma palace dagchm

Sakya

Wanchuk,

he would

AND

SAKYA

145

MILAREPA

and

Thutop

for his grand official

(Dbus phebs chen mo), during which

in his

position,

Phur

pa

confirmed

perform

the

behalf of H.H. the Dalai Lama and

rites

make

on

left: 45- Ngawang

Kunga

Rinchen, Oagchen ofthe Orolma

Right: 46. The Sakya throne-holder

Ngawang

palace in Sakya.

Thutop Wangchuk

at Sakya in

1946.

government.

the Central Tibetan

Sakya
least
affair

throne-hold-

once,

retainers

The

and

since

ers to

this

over

was a

one

accompanied

throne-holder

perform

make

161

was

the duty of all

visit

Sakya

throne-holder

requested

prognostication

complicated

hundred
the

It

such

Dezhung

(mo) to foretell

to Lhasa

and

expensive

officials

to

at

and

Lhasa. 166

Rinpoche

to

how the visit

go

When Dezhung

Rinpoche

to

ome ~ h a t

seemed

throne-holder

one

retreat

asked

month

Dezhung

md

reported

Rinpoche

perform

throne-holder's

that

negative,

in

to

his

rite (tshe sgrub). Afterward,

long-life-achieving
Sakya

be

would
results

stay

in

absence

during the

stay in Lhasa, the disturbmces

the R.adreng

(Reting)

lion occurred

(in April md May 1947), 167 md these

underscood
foretold.

the
the

conspiracy

to 1be the inauspicious

of

and the Sera Je rebel-

events

that

were

had been

168

great

day in Sakya

help

was

to
the

Dezhung

Rinpoche

from

his

first

tutor to the Sakya

Yarphel,

Rinpoche
of

the

many

nobility

s t ud ~nt

former

tutor

then

to

the

(Ngawang

palace.

introductions

and

close

1948),

an

tutor

to

contact

teacher

had studied

been

of

thereafter,

During

big

his

was a

nose, one

stay
tall

Ponlop

him.

He,

influen-

had

570

This

571

and had

Dezhung

Trulku,

the Vaj rayogini

too, helped

was

spyod

Rinpoche

tial in Sakya because

Rinpoche

as

Ngawang

pupil, the throne-holder.

while

(d.

served

was young.

in Kham

previous

received

came

also

Monlam

Tripa,

Sakya

Shenga

arranging

matters.

Rinpoche

monk who

~he

having

the western borderlands.

attendant

Dezhung

Trinlay

1934-1998)

in

other important

under

still close to his former

long

Trashi,

was

who

monk

helped

when the latter

disciple

Nyima,

rna teach-ings from

many ways. He was
not

He

Shedrup

Lekpa

noble-

Trinlay

incumbent

Wangchuk,

Lungrik

Ponlop

with the Sakya

Thutop

also

Yongdzin

569

old and venerable

the

SEATTLE

of Ngawang

Kunga

Phiintsok

IN

Khon

Sakya

Soon after his arrival,

into

SAl NT

he

in

was

He died

traveling

in

sn

in

young

Sakya,

Dezhung

Rinpoche's

monk from Minyak who had

of about fifty Minyak monks

then visiting

ordination

for

Sakya

and

foreign

nickname

"the American"

In the

Sakya.

H.H.

the

throne-holder,

many
had

nun.

Ane

rites

the second

through

such

Porong,
the Jowo
Thar lam

as

on

'Phags

Drakkar

pa

mgon po

Wa

the

Sakya

make

to

upper

Tsang

where

Milarepa

to

by

another

(March

over

Mangkhar
Dingri

by

and

his

foot. They left Sakya

month

Shdkar,

Dzongkar,

an omen

been

nephew,

maternal

lunar

places

Drangmoche,

in
told

accompanied

and their trail led them from Sakya

to

people

jokingly

decided

and retreats

At first they all traveled

about

his
the

573

requested

departed,

Chime,

has

Rinpoche

caves

He

this

to America.

westward

of the famous

Rinpoche

of

given

Tibet in Spring 1948

the

farther

was

common

the

that

Dezhung

med-itated.

sister

Trizin

completing

pilgrimage

by

his coming

Because

this monk

Dezhung

to Western

Pilgrimage
After

1970s

Sakya

foreshadowing

teachings.

appearance,

somewhat

or

April 1948),

the Phra bo Pass

Nyugu-lung,
(including

Taso,

Dar

Langkhor),

Kyirong

ti), Nyanang,

in

(site

Lhatse,

of

and La

(?). At most of the holy spots where

Lord Mila had practiced

austerities,

Dezhung

Rinpoche

the tantric

offered

worship

of

one

feast

(tshogs

(mi Ia bla sgrub),

per-

'khor)

of the Mila

forming

hundred sixty times. He also

this rite

gave on

several

guru
total

PILGRIMAGE

occasions

the

the

bo

Nyingma

rituals

had

lama

this

for

at

Dephuk

po

giving

R.inpoche

147

MILAREPA

songs

and

life
from

Gangkar

On

their

to show

group.
us

again

Later

Dezhung
the

way

was

and

to

the

passing

gave

Rinpoche_

lama

Dezhung

and

songs

sent

R.in- poche said, "He

(He met

old

man

one

R.inpoche

our

travels."

the

byang

performing

biography

departure,
the

rig

Dezhung

during

as an

for

who
to

met

they

Dbyings

1989/90),

17

was across

Sakya

Here

teachings

local nobleman.

of his disciples

kind to

outside

R.inpoche

(1904-ca.

area,

ofMilarepa.

very

the

for

Mangkhar.

him the text-transmission

and his

OF

received

stops

first

Pass

dbang

through

he

SITES

in Minyak.

Phra

chub

THE

text-transmission

of their

One

AND

SAKYA

which

ofMilarepa,

R.inpoche

TO

was

Dezhung

in Nepal, in about 1985.)

47 Diphu (Dephuk)
Shar Khumbu,

Dezhung

short

R.inpoche

the

holy

Dezhung

there

rype

to Mangkhar

distance

seat of Drokmi

were

caves

was a cave

Lotsawa,

several

later

caves,
or

companions

traveled

Nyugulung,

the

located

R.inpoche

R.inpoche

of religious

and his

in

performed
described

each with

worldly

nomadic
rites

how

Cave"

for

in

on

ancient

area.

At

of worship.

at Nyugulung

shrine for

purpose;

called "Instructions

Rinpoche

Nepal, in the 1970s.

particular

example,

(Gsung

ngag

there

phug)

where

Gayadhara

Fruit

instructions.

where

Drokmi

(chang)

together,

where

the

kitchen

cave

had given
171

and

Hevajra

There

Drokmi

was

Gayadhara

"Translation

Tantra

the

also

Path

Bdud

had

imbibed

Cave"

(Sgra

had

where food had been'

been

with Its
rtsi

phug

"nectar"

gyur

phug)

translated,

prepared,

and

of Gayadhara,

chen bcu gsum).

They

monastic

made

sear

so on.576
there

Nomad encampment

IN

In addition

to

were

"thirteen

SEATTLE

meditation

great

caves"

cave
(phug

577

another

srop at

of Tsharchen

founder of the Tsharpa

48.

SAl NT

subschool

in southern Tsang, 1937

Dar

Losal
of

Drangmoche,
Gyacso

the

(1502-1566),

the Sakyapa.m
the

before

Dezhung

reliquary

Rinpoche

day to visit

rwo

holy sites ofTsharchen.

and patron

was

the Yon bdag Shar

Tsharchen

had

Drangmoche

was

and Thub

fifty

about

reliquary
above

srli.pa

was

Dezhung Rinpoche

it, but

the

path

the top he found

was
or

sears

'phel.

to

On the peak of

was overgrown
the retreat

down

with

empry

Dezhung

to

government
mda' dpon
with

Sonam

brambles

po

to

see

and

at

This

(the holy

Chophel)

protector's

Rinpoche

and

where

object

had

once

had Iacer been

chapel

companions
their

official

of

the

(general).

He

gave

local

mountain

of

579

Dzong,

Shelkar

the

and

sacred

and abandoned.

statue ofMgon

to

the

the mountain

stood, though it and all the ocher images

brought

sa),

Rnam rgyal stag rtse.

way up

dam ofNgakchang

Drangmoche.

(gdan

Drangmoche

in the Dar Valley

addition

the hermitage

the great

where

thugs

dge

in

made his

one

Their local host

located

monks,

and images.

the valley

lamps

here

pa.

monastic

bsran

monastery

the main

had

rwo

had

many

offered

and stayed

ofTsharchen

patron

highest

them

traveled

was a

military

permission

on

central

rank

ot

to stay

PILGRIMAGE

TO

family

without

paying,

insisted

on

some-

to

thing

giving

the

teachings

housekeeper.

a pass

gave

way.

but

high

OF

Rinpoche

requested

officer

horse.

carry

their

and offered him

him

transport

(lam yig) to

along the

Before this they had all carried heavy

backs.

SITES

Dezhung

The

from Rinpoche

requisitioning

baggage

THE

(mainly

khrus lustration)
He also

AND

SAKYA

149

MILAREPA

loads

on

their

sao

At

Dingri

they

visited

the

monastery

of Phadampa

Sangyay at Langkhor.

There

saw

they

realistic

Phadampa.

disrepair.
Dezhung

"Major"
ring,

the

likeness

"Dam

pa

Nga

'dra

rna"

statue,

of

monastery

The

had

fallen

somewhat

into

There
Rinpoche

met

the

high

military

officer

(ru dpon) Tshe

disciple

of the large

encampment

of Dudjom

Rinpoche

and commander

army
there.ss

(Kyirong

had

two

administrative

[rdzong],

districts

east and west.)

One day the officer requested

long-life

initiation from Rinpoche;

another

a gartacakra
ceremony.

day he supplied

the offering

articles

for

tantric

Here

were

they

also

helped

by

another

officer of the lower brg;ya

dpon rank.s

82

Wherever

went,

he

Dezhung

Rinpoche

asked

the

local people about the

meditation

many

caves

tried to find

usually

found

remembered
them.

Many

least

point

Dezhung
always

to most people. But after

unknown

he

an

man

old

something

or

woman

who

were

happy

to guide

about

of the local

the pilgrims-or

Tsang,

he

were

inquiries

further

In far -western

of Milarepa.

of the places

people

at

out the

way-to

the

remote

caves,

and

Rinpoche

gave

them

a present

some of the sacred

caves were inaccessible, so
only from a distance.

for

doing

so.

In

these

districts

he

could

pay

his

respects

From

nomadic

Dingri

area

he

with its beautiful

west

by

way

of

the

big lake, and headed

minor places of Mila's

(rdzong): Giang

for Dzongkar.

were

In Porong there

many

continued

of Porong,

meditation

called "castles"

sgo

Klu dug rdzong,

'Bas phug Ma

mo

rdzong,

Khro

rgyal

Rdo rje rdzong, and

La

phug

Padma

rdzong.s

83

Dezhung

Rinpoche's

Tibetan disciple and friend

Wangchuk

patron who
ticularly

(now

kind to Dezhung

Finally

he arrived

he stayed for
after which

Drakkar T

in Portland,

Oregon)

is the

son

of

was par-

aso

one

Rinpoche

in Gungthang

in Porong.
Dzongkar,

where

day,

he went south by the most direct

route to

through

gorge of the Kyirong river. The path was bad,

was sometimes
very difficult to find the way.s 84 (The birthplace of Mila
the

and it

was

reached through

a higher,
High

indirect

up

path.)

in the rocks

of the main path, they

on

the right side, to the west

found

the remote

and

precariously

perched

Kagyiipa

in

sixteenth

monastery of Drakkar
Taso,

an

establishment

century by Lha btsun Rin

founded

the

chen

rnam

Heruka

rgyal

biography).

Gungthang

long

halt,

Trulku

developed

585

the

Tendzin

Dezhung
much

teachings,

faith

IN

of

Here,

about

the

ofTsangnyon

the

group

Kagyiipa

SEATTLE

disciple

author

Kyirong,

meeting

Kagyii

residence.

several

and

(1473-1557),

(1452-1507,

Milarepa

SAINT

best-known

halfway

between

relatively

made

lama

Drakkar

who

Norbu (1899-1958),
Rinpoche
in

this

and
lama

his

Taso

was

in

compan- ions

and

requested

49 Tendzin

Norbu, the Trulku of

Orakkar Taso.

including

the initiations

Apparition"
"Emptying

cycles .laG

(Rgyu
Out

Drakkar

monastery.

the

perform

Hell Realm"

Taso

The monks

spartan circumstances,

ro

for the "Peaceful

and Wrathful

'phrul zhi ba dang khro

had
and

both

nuns

and this

austerities.

(Na

rak

dong

a nunnery

lived

was a

Dezhung

ba) and the

sprug)
and

in simple,
wonderful

Rinpoche

even
place

made

offerings

gave

of tea, sponsored

Nepalese

silver

coins

a gar.zacakra ceremony,
ro the resident monks

and

rota!

and

nuns.
Dezhung

of forty

the

rare

stayed

at Drakkar

days,

and while

there, he

early

biography

of Lord

accounts
gnyis)

Rinpoche

the

of

of Mila.l

the second

He also

and perhaps

rare

biography

the

Mdzod

the Drakkar

8'

nag

great

twelve

saw

of Milarepa

by

rna? ), which

saw a

block

print

Mila

based

on

disciples

what

only other

(bu

was

copy

chen

thought

of

~e

bcu

ro

be

of the extremely

Zhi byed

was

Taso

in the

Ras

pa

(called

possession

of

PILGRIMAGE

TO

SAKYA

MILAREPA

151

Taso R.inpoche.

This biography

AND

THE

SITES

speaks of Mila's

OF

visits

to

and Kham after his enlightenment. l" 8

From Drakkar

Kyirong

near

river

the

border

of Kathmandu.
meditation
R.inpoche

Taso

gorge

In

they continued

into

with

and

warmer

the

Nepal

around

caves were remote

made offerings

south

valley
and

Kyirong,

and

to them

difficult

down' the

of Kyirong,

due

many

north
of the

to reach,

so

so. Travelers

from

passing

At

Kyirong,
married

all

the

they

knew

of Orma

met

Kyirong

Rdzong

a woman

central
her

itself

from

government

relatives,

of him and his companions

At

little

of tea and

least, offerings
village

to

R.inpoche

To

monasteries

they passed dur-ing the pilgrimage,

very
the

high lake in southern Tsang, 1937.

distance.

nunneries

at the

they

and

and

they made,

some coms.
[?)

(' Or

Chamdo

official.

she

took

rna?)

who

near
was

Dezhung
good

care

during their stay.

visited

both

the

nunnery

of Thugs

rje

gling

Chos

Padmasambhava.

On

the

,
,

and

high

locale

holy

day

sacred

to

the

fif-

of

teenth day of the fourth lunar month

(Sa ga zla ba 'i dus

chen, ca. May 24, 1948)

the pagoda-roofed

temple

of

Dezhung

the

Kyirong

R.inpoche

gnas). He offered
Avalok.itdvara

they went
Jowo

performed

to

to

wortwo-day

ship

fast

gold to the face of the Jowo

image)

lamp

and tea to the small assembly

offerings

before

of resident

.m

There

(smyung

(the main
the Jowo,

monks.

By chen

SAINT

IN

SEATTLE

governor

the district

(rdzong

dpon)

of

Kyirong had begun

as

to act

come

Dezhung

patron.

Rinpoche's

590

Rinpoche

the

Drakkar

had

to Kyirong

bearing

letter

of introduction

from

aso

T rulku. The first day

in Kyirong,

Dezhung

Rinpoche

and

party

had

stayed

in small cells in the

quarters

pilgrim's

on

temple, but
ond day the

within

the

the

precincts

the

of

Jowo

sec-

governor

invited them to stay i

~ his official

residence.
they went

Kyirong,

After

to Nyanang

district,

where

Rinpoche visited the

Nyanang

pa
men as

guides,

pa

he

then visited

phug and Phi

gling.

After

Lhapchi

of Lhapchi

cross a

phug

Grod

three local

Bdud

the

by two

Accompanied

meditation

caves

or

of Khre

ge

Nyanang,

Gangs

cave.

he and his

to

visit

'dul

glacier-covered

phug.

pass.

companions

Mila's

To

went

meditation

reach

it

they

to

cave
had to

When

crossing

way step
At

one

be

left

behind
back

remote

places

emergencies
the linings

visited

her rucksack.

there

was

Phadampa

thirteen

adept

such
into

the

to

Dingri

valley,

they

Tsang

(i.e.,

at rTsib

also Lha gdong monasteries

Langkhor

they

stopped

at

shrine

again

Langkhor.

to

read

volumes

four

of

rite before

Phadampa

the shrine

This

Sangyay.

because

everyone

was

of traveL

Dezhung

Rinpoche

tired

the holy site of Lord Mila's

Orin, but he decided

to

of

at

the

Dezhung

rare

a
the

"tantric feast"

great

Indian

was a rest stop, too,

after

nearly

final passing

or

scriptures

six

had been planning

stay

pa

Snam

this occasion stayed long enough (twelve

days)

'khor)

For

small gold coins

of the Zhi byed tra-dition. He performed

(tshogs

Ane

very

spot of Rgyal ba Yang dgon

Sangyay

on

on

In the

formed

of robbers.

few

Rgyal gyi shri in western

Dingri

difficult.

591

Lhapchi

from

sding and possibly

Rinpoche

danger

sewn a

had

the meditation

At

sore

awhile.

of their cloches.

(1213-1258),

times

fell sick and had to

companion

carrying

for

Dezhung

had to make his

from

they

Returning

ri).

nun

so

were at

by step. The conditions

point their

Chime's

passes,

high snow-covered

could not ride the horse and

Rinpoche

months

co

visit

into nirvat}.a

little longer

at

at Langkhor

to read these
who

parts),
him

rare

was an
a

was

ill,

long-life

volumes. The local lama of the temple,

ordained

so

monk

he invited

empowerment.

(which

Dezhung
592

was rare
Rinpoche

in those

to give

Dezhung Rinpoche's

EANWHILE,

sixties),

who

months,

When Dezhung Rinpoche's

on

return

the

Khampa

their mother
local

'Brom

just

met

com-ing

Sakya

and imagined

away

4
told

that her

in similar

She had worried

this, they

not to visit the site of Mila's

but to hurty straight

Traveling
what

was not
accom-

kind of

end of the day.

single

day's

door

gruffly.

seeking
She

always

easy

modation

herself sick. Hearing

and they

they

would

in the village

from Sakya, when

nirviil).a

they

never

knew

find

at the

of'U

yug, a

knocked

an

old

woman

received

them

and

refused

their

lodging,

scolded

son

flooding

back to Sakya.

One evening

journey

them

in the

flooding

and had drowned.

decided

six

pilgrimage.

ofNangchen

who

seen

ill. She had

had been carried

nearly

for

on

few days' journey from Sakya

a party

from

at Sakya

River

(then in her mid-

in Sakya

two children

her

they

had fallen

and daughter

about

group was

route,

pilgrims

mother

had been left behind

worried

~
at Sakya and Ngor

Great Offerings

at

them

request.

Dezhung
short

Rinpoche

while

later,

Rinpoche

arrived

the

people.

local

accepted
several

whom she had treated

apologized

Later

with

woman was
so rudely, so

deep

gave

Rinpoche

in patient
who

bow,

her

his identity

to

realize

to

them out,

she sought

her

Oezhung

mortified

them to stay.

and invited

and

silence.

knew

and revealed

from Sakya

The

this

people

family

long-life

blessing.

party

their

Once

inhabited

place, it

morning.

Patrons

images
people

to

be

was

would

blessed

of western Tibet

offerings

of food

Dezhung

Rinpoche

with

the

respected

lamas.

had

stayed

dif- ficult

up

line

by

also

drink.

went,
When

and helped him.

overnight
leave

early

for blessings

vivification

were

and

to

(rab

generous
In

in

any

the

next

and bring

gnas).
to

general,

he

made

good

he

met

nobles,

The

them with
wherever

connections
they

too

154

Though

others

in western

had warned

amount

this

of support

the return journey.

arrived

was

ber).594

see

Rinpoche

back in Sakya,

already

the

or
and

medicine,

lords,

be

a great

on

especially

and

his

companions

it

seventh

or

Rinpoche's
Ane

but without

at

recovered

could

received

eighth

lunar

month

(ca.

Octo-

Dezhung

him

he

the local

local officials

province

593

Dezhung

September

the

Ngari

pilgrimage

from

SEATTLE

oji948

Summer/Fall
When

IN

him that

and eastern

Tsang
during

difficult,

SAl NT

once, so

mother

Chime.

She

result.

After

was
had

her

that he teased

overjoyed
been

son

to

taking

arrived

her, saying,

she

am a

"I

medi-cine for you!"

Two

western
Thutop
tenth

or

three

Tibet,

Wanchuk,
lunar

welcoming

months

the

returned

month,

reception

Sakya

ca.

was

their

after

return

throne-holder,
from

Lhasa

December),

given

for

from

Ngavvang

(in about
and

him at

the

grand

the

winter

palace.

In preparation,

throne-holder

Then

was

to

great

the

elements

offering.

595

Following

Gephel

Ponlop

Thugs

the

at

cycle

of

Treasure

He

of nectar called

skull-

bowl

material

Dezhung

holder

the

scholars

Ponlop

and

as

other

special

given from

of banded
of the ancient

the

from

gter

Byang

tradition,

the

rna,

Rinpoche

teaching

Nyingma

received

one

other

symbolic

religious

Sakya,

Gzi thod

(kapala)

and

great

and Yongdzin

Teachings")

(gzi),

Gzhi

speeches.

empowerments

also
the

the

the parts of the

the

local

Rinchen

throne-

long-life

initiations.

similar

this,

dbang).

(marztjala)

led the offering,

bshad pa)

up

making

stay
the

sgrub

several

ritual

(marztjal

Sangye

his

ftom

("Northern

as

Rinpoche

also made auspicious

During
received

in

the

(tshe

speech explaining

mal).qala

auspicious

Shedrup

lama

performed

offered

cos- mos
a hall at

of the

and Dezhung

long, detailed

cosmological

and

empowerment

long-life

offering

made

Rinpoche

sgrub)

symbolic

thog Labrang,

giving

Dezhung

(tshe

ritual

loQgevity

onyx

well
minor

blessing

precious

or some

holy objects

of

Sakya.

When

his

Dezhung

pilgrimage,

Rinpoche

returned

he again contacted

to Sakya

the Ponlop

from

Shedrup,

who had been

and

who

an

now

throne-holder's
Ponlop

Shedrup

old student
served

younger
and

as

of Garon

tutor

son,

Dezhung

to

Sku

Rin-

each other from Kham. His family had

Ngawang
the

Lekpa

Sakya

gzhon

Trinlay. 596

poche

had known

once

been wealthy

GREAT
NGOR

but

had recently

consulted

medicine

fallen

Dezhung

Dezhung
accumulate

AT

OFFERINGS

SAKYA

AND

155

Rinpoche
merit.

upon

Rinpoche

hard

times.

He

therefore

for advice.

replied that he and his family

"You

could

give

such

must

things

as

to the sick and alms to the poor," he suggested.

51 Fields of barley in southern Tsang, with Mt. Chomo lhari in the background,

summer

1935.

"I can't
else

"You

even

afford

can we

that,"

replied

the

man.

"What

do ?"

could

at least

water offerings.m

It's

one

perform

easy to

hundred

do; it costs

thousand

little and brings

great benefit."
Ponlop

Rinpoche

Here they called

also

they

number

as

did

Shedrup

He invited

Dezhung

many

together

by

the

banks

of lamps,

advised.

of the

and

Together

'Brom

River

one

with other

ma

sacrificial

palace

dagchen

and gtor

prostrations,

nuns,

and

students.

of water, together

hundred thousand offerings

offerings

relatives

own

of Shedrup's

performed

Rinpoche

to the house of his layman brother.

cakes.
A

little

while

Ngawang

Kunga

and asked

Ponlop

repeated
effective
Shortly

later

Dezhung
this

Shedrup

Drolma

heard

the

Rinpoche's

prac-tice

thereafter,

the

Rinchen

was

for

the Orolma

what

reason

was
for

being

done

it. The

latter

explanation
accumulating
palace

of

how
merit.

dagchen

asked

hundred

Dezhung

SA I NT

IN

SEATTLE

to

Rinpoche

another

perform

thousand

water offerings,

this time for the sake of his

own

family.

The dagchen erected

small

shrine

with images

by

enlightened

body,

rten). Dezhung

long

to know that

were

monks

Rinpoche
activity.

in

speech,

gathered

he

the

mind

as

(sku

gsung

thugs

requested.
throne-holder

Sakya

in the

learned

Dezhung Rin-

to

repeat

he had

an even

water,

complete

came

park,

assisting

Dezhung

some

poche

shrine

park,

many

When

offerings

and

the offerings

afterward,

requested

ger

in the

Rin-

poche performed
Not

stream

the

of the

what

the water-offering

was

being

done,

ritual yet again,

he

and

big-

erected

near

the

river.

While

making

the

and pouring

Dezhung

of practice

Rinpoche

recited

the

seven

branches

from the

Prayer of Benevolent

Conduct

(Bzang spyod

smon

lam).

598

In the
lunar

early

month,

Dezhung

winter

was

Rinpoche

about

younger

Drolkar-the

Sonam

palace

dagchen

and

Sakya

Trizin

Rinpoche-fell

Drolma

palace

daughter

from

the

her

wife,

(1906-1975),

mother

dagchen

older

was

sister

called to the Drolma

three

he

performed

and

Kunga

initiation
Rinpoche
real

still

as

tenth

(tshe

Rinpoche
other

the

lha

dreamt

received

whom

The

(Ponsho,

Paljor

rnam

Bon

that his

Zangmo
Rinpoche

the

dmar

po srog

Sakya

initiation

before

that the deity appeared

life. 601 This increased

the

Then

600

from

regarded

night

gsum).

for

initiations
he

the

Tsi'

future

second

evident

Dezhung

blessing

major

On

the

this

pa

Trinlay

Drolma

ill. 5')<)

married
shod

Ngor),

for
the

palace to confer the bless-ing of

same

the

masters.
for

of

Ngawang Thutop Wanchuk.

Rinchen,

principal

leave

bar-ren.

deities

long-life

Dezhung

the

seriously

grong

probably

was

Hevajra

to
wife

when it had become

the

throne-holder

about

of Ayurvajra,

had

Bon

shod) noble family

first

(in

of 1948

when

as

for

Ngawang

one

of his

receiving
gtad,

the

Dezhung

before

his faith in the great

him,

as

master

more. 602
In the late autumn

or

early winter of 1948, Dezhung

Rinpoche
the

of

is said to have
goddess

worried

him,

Drolma

palace

and

Rinpoche

while

younger
The

wife

dagchen

at the palace

he

This

Drolkar,

of his

essential

dagchen

visit

Ngor and make offerings

the
asked

meaning.

the

dagchen's

passed

away.
presence

that his

603

and asked him to stay.

Rinpoche'

was to

heir,

Rinpoche

image
dream

informing

it. The

Sonam

mother

One of Dezhung

to central Tibet

beautiful

a message

about

told Dezhung

was

broke.

to investi-gate the dream's

later,

and

that

(Tara)

sent

dagchen

Dezhung
short

dreamt

Drolma

the

main

reasons

mother

there, while

for going

monastery

of

G REA T

N G 0

F F E R J N G S

AT

AN 0

SA K Y A

157

receiving

Path

the

with

Its

Fruit

the

from

incumbent

abbot. He had been

preparing

for this pilgrimage

one

out

teachings

year

each

of

by completing

it

main

Garon's

commands.

The

were an

at Ngor

event

annual

years;

carry-

he would be

ing

for

and

followed

schedule

ftxed

because

several hun-

came to

dred monks

attend from long distances-mostly

from Kham. Nor-

mally,

the winter

Its Fruit
tenth

lunar

teachings,

to

go to

recently,

session

teachings
month.

began
604

Dezhung

(dgun

on

Ngor. But since

dagmo

dagchen needed

with the ftnal rites. Dezhung Rinpoche

at Sakya
forty-nine

was

and

performed

days. After

asked to

butter-lamps

oversee
in the

the

rituals
ftnal

every
rites

the offer- ing of

name

the

had requested

the Sakya

palace

day of the

twenty-ftfth

to receive

In order

Rinpoche

the Drolma

chos) and the Path with

the

complete

permission

had died

accord-ingly stayed
day

for

the next

and cremation,

so

him to help

he

hundred thousand

of the deceased.

To do

this,

Dezhung

Rinpoche

had to

in Sakya,

where,

of chapels
he

directed

prayers

In

general,

respect

and

counted

him

around

of merit dedication.

Dezhung

affection

among

to

large number

many

all day long for

of the memorial

the offerings

and recited

go

Rinpoche

for

the

days,

butter-lamps

605

had

greatest

the

dagchen

Drolma

and

teach-ers (rtsa

his nine main spiritual

ba 'i bla ma). When in 1974 the Sakya Trizin Rinpoche

visited

Seat-tle,

Rinpoche

so

seeing

his

reminded

face

strongly of his late father

that he

Dezhung

was

moved

to tears.

Visit to Ngor
In early

1949,

complete,

when

the

memorial

Rinpoche

Dezhung

for N gor, which he reached

Path

with Its Fruit

was

near

teachings.

At

He brought

annual

with him

explaining

his late

in the

Denma

606

Ngor

regional
from

able to depart

the end of the

letter from the Drolma palace dagchen

arrival.

were

observances

finally

he

Gakhok.

following

took

607

up
to

dormitory,

residence

which

During

the actual

the

teachings,

ftrst

he

as a

belonged
concluding

he

made

monk

ses-

offerings

sion
and

sponsored

four

(bla

cere-

successive

ma

mchod pa);

ofSarvavid-

day,

on

by the assembly

of monks

the ftrst

guru

on
on

fourth

days,

day,

the

(Kun

Vairocana

rite of the Long-Life

the

g.ro), together
four

monies

days:

Dezhung

assembly-composed

the

second

rig
Bud-

Mahakala

with ritual feast

day,

Rinpoche

on

(Tshe

dha

608

gave

poor

the

rite

the

third

chog);

propitiation

(tshogs).

mainly of

day,

cho ga);

to

and

(bskang

On each

Khampa

on

worship

the

of the

large

monks

were

who

SA I NT

to

about

I N

start

SEATTLE

the

long

journey

tea

offerings,

including

fancy feast dish called "graduation

pudding"

(ming

home-different

rice

pudding

apricots.

srang

in

He

made
also

Ngawang

rich with much

made

paper money.

52.. Ngor monastery

and

food

GO?

a money

butter

offering

of

rtags),

and dried

roo

silver

The abbot,

before 1959

Khedrup

Gyatso,

and

each

high

lama

of

the

four

box

of

main

rea,

lama-

and

quarter-bricks

rea.

fine

was

(the

been

made

Dez.hung

there

Sakya,

Sakya

tre.asured

was

it

these

even

brought

years

later in 1959.)

While

made

and

some

Dez.hung

zhabs"

nams

dbang

invited him to visit

the

611

Ar

younger

brother

rime

uncle,

after613

the

the

and

he

ward

pleased.

It

before

the best
thereafter

of excellent

monks

few

from

highly

rhat

fleeing

Tiber

Ngor,

rhe

khud

Kunga

giving

sku

(bla

candidates

(1933-1987)

Dezhung Rinpoche's

ten

1974/75),

and residence

had lunch

they

steward
Sras

(1915-ca.

two Tharrse

Shabdrung

of

(Soon

"Shud

rgyal

Gyarso

Tharrse

young,

empowerments.

when

their lama-palace

abbacy-S_onam

1935)-were
their

rhar

so

was at

Rinpoche

palace,

bricks)

was

it

big

small

never

offering

that

with them

lama-

brang).

similar

tea-bricks

of the Thartse

Bsod

highly

of tea had

all in all

said

five

large

many years. 61 "

for

Rinpoche

rea at

were

and lamas

large offering

received

given

of 1.25

at Ngor, and char

made

offering

brang)

was

monk

equivalent

The monks

said char such

(bla

palaces

each

6 2
'

to

his
(b.

Gyurme

with

them

and

them

and

long-life

skills in

GRE,O.T

poetics

and the language

Shabdrung

chamberlain,

various
Also

OFFERINGS

Sonam

AND

SAKYA

arts had become

Gyatso

or phyag

AT

and

his

mdzod)

NGOR

159

well known,

uncle

discussed

(the

so

Thartse

with

him

points of poetics.

at Ngor at this rime, newly

and bearing

provi-

arrived

from

Kham

53 Sonam Gyatso,
from the Thartse

Ngor abbot

Labrang, in

the 1950s.

sions,

were

Tshedzom;

aunt

Dezhung

her

"Chacha"

Rinpoche's
Sakya.
with

These

mother,
(Nang

mother

other

Dezhung

Rinpoche's

Phi.intsok
'dzin

and

family

Rinpoche's

Ane

niece,

Drolma;

dbang
Chime

members

treas-

had

mo).

Sonam

and

Dezhung

remained

been

her

at

waiting

urer-Konyak,

his

brother-in-law-in

had

from Sakya
forbidden

the

nearby

garden.

From

Ngawang
Dezhung

received

Fruit

ever

since
As

Rinpoche's

arrival

women were

strictly

stay in the monastery

to

outside

lunar New

Shigatse

been delayed.

monastic

It

precincts

was

Year (February
the

ex-abbot

here

in

that

of Ngor, they

slept

a tent

in

they

of

Ngor,

Khangsar

Thubten

Nyingpo

Rinpoche

specially

requested

exoteric

celebrated

28, 1949).

Khyentse

the

pitched

transmission

of the

Path

abbot

(1913-1988)

and

the

614

privately

with Its

160

(Lam

IN

SAINT

SEATTLE

'bras tshogs bshad) in the Ngor tradition. The abbot

transmitted

these

to him in

teachings

using the manuals ofNgawang

day

the

have

taken

Dezhung

esoteric

'bras

gave

abbot

teachings

days.

four

Rinpoche,

slob

Path

intensively

these

teachings,

no

for

the

very

laypeople

and

hospitable

nuns,

of

moved

little longer

was

in

For visitors,

was more

(Lam

purpose

and stayed

location.

Sakya

its Fruit

Rinpoche

at Ngor than the rest of his party. Ngor

and not

each

would

hardship

For the

before.

form,

and practiced

with

Dezhung

lama-palace

briefer

normally

caused

of the

bshad)

into the Khangsar

that

who had studied

transmission

receiving

This

Moreover,

Chodrak.

a remote
especially

pleasant.

Return to Sakya
Dezhung
carried
the

course

the

great

begin

palace

Rinpoche

returned

to

out the next part of Gaton'

of three days,

lamas

with,

he

dagchen,

and
made

Sakya,

assemblies

large

offering

horse,

where

second command:

he made extensive

monk

including

of

to
mule,

offerings
Sakya.

the

he
in

to
To

Drolma

and

many

loads of tea, butter, and dried fruit.

Dezhung

Rinpoche

(mother,

three

audience

with

Thutop

sisters,
the

Wanchuk

story

second

and

money,

made offerings

of

of silk fabric,

quantities

and

two mules.

the Sakya
regard,

tea

fine

to

scarf,

on

of

to have

Phtintsok

a great

the

As

617

horse,

recipients

wrapped
table
sign

touch

in

before
of high

foreheads

meal.

was

such

and

highly

as

offered

prized

the Lo

of

monks

gsar

and

(New

618

composed

Dezhung

propitiative

deity Tsi'u dmar

palace

hundred

five

monasteries,

This tea

occasions

of bricks

offering

or

four

his stay in Sakya,

the protective

one

their

over to

bent

and northern

special

Festival.

During

and

gifts

tea, bolts

of brick

butter,

was presented,
on the throne

himself.

made

each

excellent

only used

Year's)

that

the

Rinpoche

Rinpoche.
also

of both southern
them

list

the throne-holder

Rinpoche

large boxes
of packed

throne-holder

with Dezhung

Dezhung

6 6
'

formal

Ngawang

room on

reception

palace.

The specific

were itemized on a
a fancy ceremonial

received

throne-holder

large

main

members

family

niece)

Sakya

in

of the

and

615

his

prelate.

619

Rinpoche

ritual

po at

At about

the request

this

is said

(bskang gso) for

time

of the
traveler

arrived

from Kham,

partly

taken

Sining.

over

Strange

of Communists
had

come to

reporting

in

events
having

that the Communists

Ching- hai

were

province,

afoot.

reached

There

had

including

was no news

Thaklung,

but

some

OFFER I NCS

CREAT

AT

SAKYA

AN 0

NCOR

Jyekundo,
telling

where
the

people

Communism

be

impostors.

parts

nearby

unheard-of

instance,

ofKham

These

some
were

were

A Short .Pilgrimage

the local

taking

to

be

people

Com-

in

pletely

taxes,

place:

on

to

claimed

thought

confused.

being collected

and

transformations
Chinese

Meanwhile,

were

things

were not

great

bring.

but

animals

confiscating

of the

would

Communists,

Nationalist

were

they

for

time. 620

North to Ngamring

Soon thereafter, in about the second lunar month (ca.

April 1949), Dezhung

Rinpoche left Sakya again to visit

several sacred places in the northern dis- tricts of western

Tsang. Owing in part to his increased standing at the
Sakya court, Dezhung Rinpoche
horse and donkeys for transthus much

more

was

able to

portation.

comfortable,

arrange a

Traveling

especially

was

for his sister

the

nun

Ane Chime. Moreover,

occasion the journey

was

much shorter, lasting only

and companion,

about

one

month.

on

this

First they traveled to Lhatse, where they visited such

places

as Ras

chung phug,

great disciple Ras chung

pa

meditation
Rdo rje

cave

grags.

of Mila's

Then they

crossed the Tsangpo River and went to the great stupa of

Rgyang

mo

'Bum

che. At Lhatse lived

patron named Ka:r rgyal, who

was

they arrived.

But they carried

an

leader at Sakya who had befriended

monastic

(1901-1961),

scholar and

Dezhung

rgyal'

noble

letter of introduc-

tion from Khenchen Jampal Zangpo

eminent

a faithful

himself absent when

so Kar

Rinpoche,

family

looked after them well. At the Lhatse

Dzong administrative

headquarters
facilitate

they

were

given

a lam yigpass to

their travel.

From Lhatse

they traveled

Dzong. They found

to Tsang Ngamring

no

public lodging there, but they

were

able to stay in the

house of a well-off and

hospitable

local family. They visited

Chos sde temples

were

shown around

Ngamring

sent

some

district

the Ngamring

and
by

helpful monk. The

governor

of his subjects

(miser), who helped them with

further transport.

621

Dezhung Rinpoche also visited

Jonang

and the

monastery of Phiintshokat the Jonang stlipa and

ling. He paid homage

the centuries-old
chain bridge

saw

iron-

over

the Tsangpo

built by Thangtong

Gyalpo, which he did

not

cross

because

it

was

in disrepair.

One of the high points of the trip

G. yas

ru

their visit to

holy place of Sachen Kunga

(1092-II58),

great patriarch
Sachen,

was

Byang Skya

bo kha gdong,
Nyingpo

622

first

of the Sakyapas.

after practicing

This

was

where

meditation,

four
there

was a

with

admired.

of

Dezhung

and also performed

most

Like

Fruit

murals

wonderful

many

lama

control

the

Rinpoche's

regent of the Pat:tchen

government.

of the shrines,

seals,

thus

caretaker

few

to

also

gave

Rinpoche
Dezhung

the

time

by

by the Lhasa

the

cooperative.

manuscripts

its

kept under official

care-

taker

The caretaker

of the cloth wrappings

without

breaking

to read them. The

Rinpoche

(tsha tsha) he had retrieved

nearby hillside.

at

appointed

open up some

and

administrated

gave presents to

became

ancient

allowing

votive tablets

who

they

offerings

place

and

were

as

into the hands

fallen

was

Rinpoche

Rinpoche

managed

around

it

Many of the books

seal. Dezhung

even

visit

of

well

'khor).

of this

government,

Tashilhunpo

of Dezhung

Here

which

extensive

(tshogs

tantric feast

of Tsang,

as

life,

made

temple had in about the mid-x6oos

of

displayed

life- like images

lineage,

Sachen's

Rinpoche

having

Sukhavati,

containing

Its

SEATTLE

at the time of his death.

ies

bod-

temple

Path

the

away to

passed

different

IN

SAINT

some
from

the

same
sacred

a spot on

was

Rinpoche
objects

were

kept

sealed

pilgrim-visitors.

the

saddened

at this wonder-

Sakya

throne-

again. The Sakya

death the next

and

After

not

returning

holder
hierarch

year,

that

ful shrine

many

of the

of the Sakya

made

sacred
founder

accessible

to Sakya,

to try to gain control

said he would

he had not succeeded.

to

he requested

of it

try, but by his

623

4)115
Sojourn at Sakya

and Travel to Serdokchen

EZHUNG

of ritual dance

requested

received

this

visiting

lamas

initiations

version.

initiation

monastery
Minyak

main

in Amdo
Khams

625

the

Vajrakila

give

The dagchen

624

the first time he would give it to

Dezhung

in its

from eastern

were a

with

Rinchen,

rradition.

(the four-year- old Ayurvajra),

most extensive

of

was

contacts

Kunga

fullest

from

Two

form.

and Trulku

grags

the

Kunzang
(or

the

accordingly

other

Tibet who also received

lama

gsum

he would give

Rin-poche

"Ku

son

to

him

and

people

blessings.

his close

Ngawang

in the Khon family

said that since this

his

dagchw,

palace

formally

initiation

renewed

the Drolma

and

Dezhung Rinpoche's

Rinpoche

many

On their return journey,

receive

In Sakya,

palace.

by the Drolma

came to

a great

by the two palaces,

('chams)

performance

especially

and his small party had to return to Sakya

RINPOCHE

by the third lunar month of 1949 (ca. May), to witness

and Lhasa

the

Choje

Tsultrim

se

brag")

monastery.
The

626

dagchen

Drolma

initiation

bestowed

"upper

the

for

enlightenment-through

the colored

the

"lower

initiation

"liberating"

mal).4ala.

the

for

of enemies

The first

dagchen

took

performed
Rinpoche
exposition
Sakya

also

Phur chung

rnam

in the

received

Ameshap

pa 'i

and

627

residence

Gzims

in the Mjal
the great

initiation

attire

wrathful

Ngawang

by

Kunga

rnam

and

Dezhung

master

this

commentaries

stod smad

violent
painted

Subsequently
from

of

and

and the second

hat

dance.

of the Vajrakila

the Phur

mar;t9-ala,

activity"-the

the second

black

ritual

master

(1597-1659):

place

mo,

During

donned

sand

Vajrakila

gaining

and obstacles-through

chung Shel gling chen

kha lha khang.

the great

activity"-the

the

an
great

Sonam

bshad and the

bshad bdud rtsi snying thig. 626

Then
palace,

the

surviving

Trinlay

Paljor

ill. Dezhung

one

Rinpoche

hundred

Thangtong

times

5 A I NT

dagmo

Zangmo

5 E ATT L E

the

from

(1906-1975),

was

called

the

long-life

tradition,

Gyalpo's

IN

the

to

come

Drolma
fell gravely

and give

her

empowerment

in

'Chi meddpalster.

He

moved into the Drolma palace.

54- Ngawang Thutop Wangchuk,

visiting the Will iamson

On

this

Dagchen

camp

occasion

Rinpoche

of the PhOntshok

palace of Sakya,

with his children. Outside Sakya, 1934-

the

dagmo

had

vision

of

the

great fifteenth-century
Thangtong

garments

Soon

quickly.

629

Her

she

"Your

Kunga

rtsa for me and my children."

so

and

then

initiations
of Three

them

to

the

mo

Trulku
Trulku

had

have

Only

teaching,
senior

(1942-1950),

Kunzang

Losal Thubten,

Dezhung

the Three

Rinpoche

Long-Life

The

so

Dezhung

daughter

dagchen

I will

group

Khenchen

give

of eleven

Rinpoche,

'Jam

dbyangs

Jam pal

Zangpo,

Minyak,

Kapshi

and five others.

again

the

which

restricted

of

did

skor gsum),

received.

Tsultrim

for

"Cycle

of

rela-tionship,

his

brgya

Rinpoche

the

form

including

told

powerful.

Rinpoche

never

wife,

recovered

Tshe dbang

rite

po

their

Rinchen

(Dmar

close

and

Dezhung

extraordinary

in

are very

Dagchen

Deities"

you."

dagchen's

dbang

the

Rinpoche
"We

received
the

the

Red

Dezhung
replied,

of

asked

new

offered

Gyalpo

well

prayers

the long-life

perform

day she

to sleep

able

Ngawang

Rinpoche,

please

next

ofThangtong

was

husband

Dezhung
Now

a statue

to

palace.

Tibetan adept and bridge-builder

and the

Gyalpo,

630

performed

the

rite

of

AT

SOJOURN
AND

rnam

(Tshe lha

SAKYA

TRAVEL

TO

SERDOKJEN

165

LHASA

gsum). Then he received

from the Drolma

palace dagchen the

initiation

at

the

the

for

po

(mgon

shrine

famous

It

Sakya.

anyone

protector

Mahaka.la

with eight

deities

!ha brgyad)

was

who

be watched

of

the

protector

at

Gorum

in

said that

received

over

the

initiation

there

would

always

to the

nearby

Kha'u

by

the protectors.
Dezhung

then went

Rinpoche

Brag rdzong and vis-

ited

the

lay

(b.

palace
sister

of the

Khon

Sakya

nun

Perna Trin-

1871/72),

dagchen
of

retreat

meditation

rna

Jetsun

the

the

aunt

paternal

of

the

Drolma

and the
previous

Sakya

throne-holder,

Trakshlil.

Trinlay Rinchen. There

were two

meditation

caves

there,

one

belonging

to each

of the Sakya palaces.

The

venerable

nun was

Drolma palace, and since

staying

in

the

cave

of the

the other

cave was empty,

Traveling

with him

this

were

time

The

teachings

initiations

sister

Ane

Chime

Perna

Trinlay

had

received

as

Loter

Wangpo

and

great

such

from

(1847-1914),

masters

but by the

1930s

she

had

was

She

the

for

most

part

retired

from

to oth-

giving teachings

ers.63'

to stay in it.

able

Rinpoche's

nun

venerable

extensive

early

Dezhung

were

cousin, Tshe ring chos 'dzom. 631

nun

and his

they

renowned

for

having

attained

siddhis

through the practice of

Vajrayogini
received
tion

ro

(Na

Mkha'

spyod

rna), and indeed

had

that initiathe

from

previous

Dezhung

Trulku,

Lungrik

Nyima (ca. 184os-1898),

among

others.

of death.

about his

requested
from

her

also

famous

for

being

able

to

time

Dezhung

own

Rinpoche

accordingly

asked

her

longevity

and his future

After

was

She

foresee someone'

their

as a

teacher.

initial

meeting,

Dezhung

empowerment

and

Rinpoche

and received

long-life

White Tara

initiation.

She later

to

consented
instructions

spyod

rna.

she mentioned

that

Mkha'

once

she had

zor rna

upon

bestow

him

the

blessing

and

for the Naro

During

a
per-

had

(Parvati),

their

Dharma

vision of the fierce

discussions,

goddess

Dmag

all the ground before her as a sea of blood, and

ceiving

she later showed him

scroll-painting

extraordinary

this

depicting

experiences

connection.

her

practices

and

in

Dezhung

Rinpoche

requested

this

too. The

initiation,

nun

venerable

and she in her

an

requested

was

seventy-eight

at

that

time,

633

turn
initiation

Dezhung

from

Rinpoche,

in

order to cement their

rdationship.

He

empowerment

tong Gyalpo'

gave

him

therefore

gave

her

rhe

long-life

in Thang-

tradition

to

ensure

her longevityY

She

long-life

blessing, too.
He

had

great

faith

She told him, "I can't

in her,

and

she

reciprocated.

166

believe

in all the so-called

people

going

trulku.'

But Ido believe

around

SA I NT

I
N

trulkus

saying

SEATTLE

these

'I'm

or

days

trulku,

you are

definitely

I could

possibly

in the

you're

the rebirth of

Lungrik Nyima!"
"I don't

know

of such

anyway,

Ibear the

Dezhung
Kha'

palace

so

the

dagchen's

When

long.

the

the

initiation

name

rdzong.

for

receiving

real-ized

Rinpoche

Brag

Drolma

how

highly

dagchen

aunt,

stayed

asked

be

he

the

rebirth

replied.

seven or

eight

returned

to Sakya,

what

days

had detained

told

about

Perna

zor rna

from

requested

the

~ ha t

he

Rinpoche.

at
the

him

meeting

venerable
Dmag

"But

of

heard

from Dezhung

he

63

Rinpoche

the

initiation

dagchen

and ticle."

After

Dezhung

master,"

Trinlay,

and
her.

same

monastery

SS Much of the Sakya northern

The

dagchen

Drolma

requested

complex.

Ngawang

who declined

to give it, saying, "You

lord

(bdag po) of Hevajra.

from

you,

Rinpoche

initiations
spyod

rna

Once

Rinpoche
religious

Kunga

Rinchen

the Heva-jra initiation from Dezhung

I will

but cannot offer it."

received

the

636

are

request

as

owner

this

and

initiation

course Dezhung
cause
and
path

In due

Hevajra

from this master,

the

also

Rinpoche,

well

as

the Na

ro

Mkha'

blessing.w
the

Drolma

about
practices

palace

master

told Dezhung

vision he had had. He had been doing

before the famous

'Jam dbyangs

rTsod

rgyal

rna

image

stood

up.

The master

he also

rose

ofMafijusri,

realized

and offered

of confession,

when
he

was

prostrations,

"From beginningless

suddenly

the

statue

seeing Mafijusri,
reciting
time

the

so

verses

AT

SOJOURN

AND

..

down to the present

To

this Mafijusri

your

purify

chief teacher

your

The

in

"It

should

The

the

is

thought

vision

had

an

excellent

practice

dagchen

asked

perform

longevity

med nas da lta'i bar

dagchen

he

the

planned

Dezhung

in

.)."

your

confessing

you must pray

your

father.

That will

then

asked

Dezhung

his

of his

"longevity

the

children.

spoken

Dezhung

vision.

It

by

Rinpoche

probably

means

in honor of your father,

6"

to

visit

Rinpoche

absence

words

meant.

guru-yoga

[Trakshi.il Trinlay Rinchen]."

and

SEROOKJEN

"Just verbally

who is also

palace

what

Mafiju5ri

you

TO

deeds."

Drolma

Rinpoche

replied,

ma

(thog

replied,

TRAVEL

will not purify them. To do that

misdeeds

to

SAKYA

167

LHASA

rites

to
to

Thus,

India

on

pilgrimage

stay in his palace

and

ensure

the

health

and

in order

to

serve as

the

56. H. H. the Sakya Trizin

ca.

late 1940s.

as a

child,

57

H.H. the Sakya Trizin

ca.

early 1950s.

boy,

(zhabs

Rinpoche

(which he did for eight months in all), Dezhung

Rinpoche

stayed

!dan

(khrus)

(bskang gso)
(tshe

dbang)

before

in the

every

him: at this

every

the

time

and
week

children

they

palace

residence.

Monday,

night,

once every

bedtime

Drolma

chung

Gzims

lustrations

bla ma) for the

young

chaplain"

bde

brtan

as a

Ayurvajra

at the 'Chi med

He

performed

the rite of the protector

empowerment

long-life

(on Friday).

received

all climbed

639

Each

night

blessing

from

up on

his

lap

with

much play and mischief.

When

room

the

little

Ayurvajra

in the palace, Dezhung

or sweets

he had. He

was

Rinpoche

Rinpoche

concerned

came

hid

any

to

his

candies

168

about

"germs"-chat

impurities-not
Dezhung

there

Ponsho

son

had also

dagmo

children.

Dezhung

Rinpoche

conducting
and night.
During

guru-yoga
assembly
chen

recent

Drolkar,

In

this

was

he

also

and

of

told

an

early

death

of the

age,

of the

Drolma

eight

months

pressure,

tremendous

prayers

his

came to

she

tragic

mother

period

under

tices

chis

period

the

Jam

of the

and

southern

While

from

in

the

practically

day

by

monks

Dezhung

Ngor

of

in

the

Jam pal Zangpo

the

the

Pa J;< ;
l
i
ca Ma f i
jusr i

to Khenchen

the three systems

problems

gave

also

monastery,

Sakya,

Khenchen

on

he
Sakya

sbag sgrub)

(I90I-I96I)

of the treatise

doctrinal

the

for

(Sa

mo. 64 '

received

and

with her when

been

sweets.

640

initiation

Zangpo

many

too
about

of the family had died at

prac-

his

SEATTLE

disease-causing

eating

pure,

and

Sonam

dagchen's

worried

not to bring people

visit him. A first

and

him

Rinpoche

keeping. himself clean

niece

is

about

IN

SAINT

Jampal

the

Lha

Rinpoche

an

vows

Ponlop

main

khang
also

exposition

and related
Ngawang

Legdrup

dgongs

(b

r8u), the Sdom

rgyan.

r.<'

gsum

Jam dbyangs

bla

ma

'i

s8. Jetsun Chime

During
Drolma

vajra's

as a young nun, ca.

the

absence

the

Ayur-

older sister ' Chimed phrin

that refused

Drolma

poche

of

dagchen,

palace

las (b. 1938) suffered

bleed

early '950S.

palace,

a nose-

from

to stop. At the
Dezhung

Rin-

and two other lamas

Gam-

pal Zangpo

Rinpoche)
sive Tara

and

Dhi!).phu

performed
ritual

Choje

a very exten-

to repel

negative

ma

(sgrol

forces
reciting

gyul

mdos

[?}),

all day and late into the

night. At the end of the ritual, he

many

and

monks

mdos symbolic
Finally
prelate

you're

nosebleed
Soon

Drolma

okay.

told
You

from

his
go to

palace

to

India

ill daughter,
bed."

That

night

her

stopped.
after

this,

serious difficulties
They

the

He

off the

sacrifice.

returned

Sakya.
"Now

carried

were

Dezhung

with swelling

believed

Rinpoche

began

having

and pain in his right leg.

to have been caused

AT

SOJOURN
AND

in part

by

his

rituals.

some

he

643

morning,

i
ns id e

TRAVEL

TO

SEROOKJEN

long

in

the

lotus

position

For

could

outside to sit in the

in the

so

sitting

performing

time

SAKYA

169

LHASA

not walk

and

had

to be carried

sun

later

in

the

day

being

carried

back

His sister Ane

Chime visited him

every

day in this period.

He did not feel fit enough

for the long trip home,

so

.he delayed his depar-

ture.645

During

his long stay at Sakya,

time to

he found

read at various times.

He

could

from

borrow

some

collections.

from the

books

from

both

palaces

and

also

of the old

He

many

sacred volumes

collected

and

saved

the

dust

that

fell

old

he read. 646

Once, at the request

of one of the palaces,

Dezhung

Rinpoche embarked

upon seven

days of intensive

ritual practice

on

the first

floor of the Gorum

temple, site of the famous

mask of Mahakala

brought

to

Tibet by Rin chen

po

bzang

to Sachen

and given

century.

in the twelfth

One day, when he and

several

were

monks

conducting

their

propitiation

(bskang gso) for

rites

Mahakala,

formal

sealed

message

him

by

(sam ftt) from

box

the Phiintsokpalace

was

secretary.

He knew

something

presence
He

to

delivered

it

important,

was
so

government

Sakya

he opened

the letter

in the

of the others.

was

future

to read its contents.

shocked

from the oldest

son

dagchen

was a request

It

and
the

of

Phiintsok

palace,

Jigdral

Rinpoche, for the hand of his

niece in marriage.
While

Dezhung

Rinpoche

pondered

what

reply

he

should give, the Sakya

secretary
instructed

without

waited

not to

outside,

come

an answer,

since

he

had

been

back

though he had not been informed

of the contents of the

message.

Dezhung

holiest shrines,

was

Rinpoche,

sitting in

one

of Sakya's

placed in

give

to

a most

position.

difficult

He did not want to

negative reply
the

Finally

of a positive

prince,

but

the

feared

one.

answer,

he wrote his

a matter of my
ing'
or 'not

"It is not

stating basically:

'giv-

my

giving'

niece's

you

to

hand

in

parents must

marriage-your

agree

religious

Sakya

consequences

and give their consent for it to be possible." 647

Dezhung

Rinpoche

immediately

requested

that the

whole family receive

the Hevajra

was

initiation

from the Droima

dagchen.

This

good for protec-

tion against

obstacles

prepare

and would also formally

his niece to become

Jigdral

Rinpoche'

consummated.
Drolma
requested,

s consort
dagchen

palace
initiating

case

the

was

marriage

after

this,

conferred

the

ritual

as

them

into the full mai)gala

Soon

in

The

ofHevajra.

the

Sakya

throne-holder

and his

wife visited the Gorum

temple,

where

of their son's

Dezhung

request.

Rinpoche

informed

them

170

were

They

consider

thoroughly

IN

SAINT

SEATTLE

and upset

surprised

and did not

pro-

the

posed union at all suitable.

Dezhung

As

irregular

but he

for

was

him to handle

some

thought, Jigdral

Rinpoche's

sgrol

rna

expressed

of

the

mother,

position.

such

lay,

domestic

issue,

family

the

who

was present.

After

Phi.intsok

palace

yum

Rgyal

(daughter

of the

lord

Shangs

Bya

rigs

pa),

her regret that

Dezhung

Rinpoche

not

had

answered

at

once

in the negative

and thus cut off the hopes

of the two sweethearts

from

~6

awkward

Bde chos

emphatically

the s t a rt

an

the only

member

mo,

in

was

male

chen

was put

Rinpoche

monk it

The matter

remained
and

refused

intelligent
beautiful

on

dragged

unresolved.

Jigdral

Rinpoche

adamant

to back

down;

he

was

enamored

of the

and strikingly

maiden

from

Kham.

In

the

meantime,

Dezhung
mother

Rinpoche's

had become

young

fond of the impetuous

noble

suitor and favored

match

between

onerous

another

shoulders:

the

went

he

scarf,

suggesting

ably

as

was

Above

all, Dezhung

trouble

this

time

members

behind.

Rinpoche's

was a

should
that his

Lhasa

for

and

to avoid

wanted

throne-holder

Sakya

the Sakya

went

to

He openly

relatives,

and

time of great strain.

While

Dezhung

other pilgrims,
One party

came all

visited

and

his

soon

from

the

and

Jigdral

the house

the whole

and most

India

for

Rin-poche
of Dezhung

town knew. It

650

Rinpoche

many

throne-holder

Sikkim

pilgrimage.

one-and-a-half-month

stayed

Rinpoche's

people

and adding

Rinpoche

great

the

649

During
family

the

ceremonial

dral

to depart

preparing

for

Jig-

each other,

family

of his niece's

stating

young

two

Then

Rinpoche's

Bearing

caused

Kham.

family.

representative

the

niece's

causing

Dezhung

Rinpoche,

had

that
about

forget

granddaughter.

on

negotiations.

matter

this

parents,

her

laid

to Jigdral

distress

prob-

and

was

the need to act

during

family

him
duty

way

was

in Sakya,

numerous

eastern Tibet, visited

from Kham

Sakya.

to ask the throne-holder

mainly

to identify

the rebirth

of their monastery's

recently

deceased

trulku.

was

Dezhung Rinpoche

tion

came to
connec-

they

Sakya,

have

good
with

the

a request

make

When

him, saying,

delicate,

"Please

throne-holder;

Sakya

to

that

us.

help

could

you

You

please

with the Phi.intsok

palace

say

the least. He had to reply, "I really

you,

learned

for us?"

At that stage his relations

were

they

in

can't

intervene

for

and Idon't have

any

c onnec t i~ n

special

But if

with the

at all!

throne-holder

you want to

request

divination

the

from

Drolma

prelate,

there

at least I could help

you.

Except

for the difference

of throne-holder

not,

he

is

master, and

of occupying

the position

or

equally

we are

holy

close

and

eminent

as a

religious

AT

SOJOURN

because

I have

If you want

TO

SERDOKJEN

many

AND

teachings

171

LHASA

him.

from

make
behalf to him, that Icould do."

Khampa

pilgrims

so

agreed,

finally

Dezhung

went to the

Rinpoche
Drolma

TRAVEL

received

me to

a request on your
The

SAKYA

their request.

palace and conveyed

The

Dagchen

Rinpoche

replied,

"This

whole

of trulkus is trou-

business
blesome!

To

do

divinations

and

everything-

No,

it

really won't do."

"But
Please

come

they've

Dezhung Rinpoche
Finally

the

Two

supplicants

trulku's
One

their

so

homes

far

away.

persisted.

dagchen

the

prognostication.

to

from

help them!"

father

of

astonished

the

In late

that

people

mentioned

are a

the

gave a letter
names of the

the

early

my
fall,

of his birth.

Khampa

saying,

family in

summer or

perform

and the village

from

pleased,

to

agreed

three days later he

and mother

and

people. They

or

"Yes!

home area!"

monk

group

I know

was
these

6) 1

from

Gakhok

arrived,

younger

Tharlam.

chieftains

ers

men

hundred

was

order

given,

chieftain

Dr.

that

the

He

Nyima,

the

had

the

in Nangchen

to

and mules

and

two

reason

for

this

No

rifles.

in

Nationalist

ordered

tribes

assumed

Kunzang

those

of Gakhok.

and

peaceful

letter,

horses

with

Dezhung

from

Kunzang

Sining

but people

among

be

the

thousand

armed

letter

Dr.

twenty-five

Communists.

would

to

in

the

of

to Sining

bring

brother,

According

Chinese lead-

the

a two-month-old

bearing

Rinpoche's

was

it

Nyima

going

with

said

Kham

for fighting

said

the

was

many strangers

that

Dra'u

no

passing

he
Pon,

longer
through

could not be trusted.m

At

about

Khyentse

had
about
they
stated

Chokyi

written

time

could
that

best
there

after

his

be

overcome.

would

be

Departure

from

also

arrived

death,

palace
653

In

further

asking

faced

and how

reply

Khyentse

obstacles

to the palace.

Sakya for

from

dagchen

The Drolma

consort's

the Drolma

health and adversity

Fall 1949:

letter

Lotro in Kham.

him

the obstacles

dagchen's

Lhasa

this

to

the

6) 4

Shigatse

and

In

the

better
leave

fall

and

felt

of the great

desiring
and

of 1949,

he

approved,

Nangdzin

return
to

to

the

so

she

Wangmo

could be made.

Dezhung

his

Rinpoche's

to travel,

enough

masters

to complete

then

marriage

fit

of Sakya

prince

stayed

to

His

until

Central

niece's

were

Tibet

proposed

still

not

been

with

her

aunt

had

behind

("Chacha")

legs

he took his

and left for Shigatse,

pilgrimage

Tharlam.

Sakya

so

an

official decision

172

Dezhung

dagchen
and

Rinpoche

IN

SAINT

requested

the Drolma

when raking leave, "If there

my

niece is abandoned

with

SEATTLE

are

palace

serious problems

child, please look after

her and the child."

The dagchen replied, "Don't worry! The child would be

('khon gdung sras) and

'son of the Khon lineage'

things did turn out

blood relative. If, perchance,

badly,

we

would surely take

care

of

your

our
so

niece and her

611

child. "

Dezhung

Rinpoche's

where his brother-

did not remain

stayed

in town

parry

in-law

first traveled

was

Konyak

waiting.

long-just

one or rwo

and

quarters

pleasant. Dezhung

their

Rinpoche

left

were not

that
and

necessary

items for his niece.

Dezhung

Rinpoche

to Serdokchen,

(1428-1507),

and his

the monastery

master Serdokchen

banks of

They

days. They

some money, tea,

other items in Shigatse to be traded for

wedding

to Shigatse,

Par_lchen

parry

then traveled

east

of the fifteenth-century
Shakya

situated east of Shigatse

Chokden

near

the southern

the Tsangpo

River.

was

the time
Dampa

Rinpoche

Ngor abbot

Ngawang

Nyingpo

Shenphen

there at

Residing

the venerable

Lotro

(1876- 1953),

teacher born in the ancient Gnubs lin-

eage

and

masters

one

of the greatest

era. 616

of that

Sakyapa

Born in eastern

Tsang at Rong Sman chang

Dampa

Rinpoche

to become

was

abbatial

given

in 1876,

as a

boy

(zhabs

candidate

drung) in the Khangsar lama-palace

Ngor. After qualifying
of candidate,

collect
59 The Ngor Khangsar abbot Oampa

he

offerings

was

which

Rinpoche.

of

for the position

was sent co

Kham

to

for his lama-palace,

facing great financial

diffi-

culties.
He met the Dzokchen

could not

seminary

answer

master Shenga and

the questions

was

unhappy

that he

Shenga put to him

about Sakyapa doctrine

and philosophy.

not had
study

achieve

any
the

basic

service

Khangsar

He

chance

texts.

to

and until then had

He resolved,

"Whether

the

lama-palace

of the Buddha's

was young

to

or not,

for the correct practice

teach-

ings it is essential to begin with learning and reflection,

and therefore

Imust

study under this lord of scholars!"

SOJOURN

AT

SAKYA

TRAVEL

TO

SERDOKJEN

AND

LHASA

173

6o. Oampa Rinpoche in tantric

regalia.

When
him

as a

Dampa

Rinpoche

student,

the

sent by the Khangsar

offerings.

You

won't

master

asked

Shenga

replied,

"Since

palace to gather offer-ings,

be

able

to endure

the

to

accept

you were
go

gather

hardships

and

exertions

master

of study."

great

with

But

when

he

he

finally

insistence,

implored

the

gained

his

consent.
Darnpa

Rinpoche

abbatial

northern

Dzokchen),

his

only

sixty

(a

close

disciple

right

for

here

from

you to

Hearing
657

as

in Guzi

this,

or

seminary

three

large

at Dzokchen.

and his disciples

some

were

high swampland

Since

his

horse

necessary

and

Brag

you are young,

an

possible

ra

of his

it

if I

annual

mules,

joy

knew

provisions

for

single attendant
to

the

engaged

no
the

and

scriptural

master

At this time, the seminary

in their studies at

site in

above Dzokchen.

could

land, Darnpa Rinpoche

as

in

from

It will be enough

Rinpoche's

the

horses

trict

away

Wangpo)

said, "As
study.

corning study term and went, with

two

shabdrung
dis-

(or half-brother)

ofLoter

Guzi

lama palace."

Darnpa

He gathered

elder

Khangsar

kilometers

and his elder nephew

offering to the Khangsar

bounds.

(a

the

in Lingtshang

to study. His brother

is perfectly

brother,

Gling

monastery

Derge,

Dorjechang

send

at

candidate

at Guzi

resident

desire

told

not

pass

through

the

swampy

174

arranged

for

at Dzokchen

swampland

in the distance he

and set olit to

saw

"Lama Shenga and his disciples

When Dampa

as

sound

SEATTLE

guide and three local pack animals

monastery

IN

SAINT

if

are

staying yonder in that

their

formal

mark

the

had been blowing

and

Immediately
disciples
On

women

his

made

sound

upon

thigh-bone

self received

by
in

line

in their hands.

To

in

session,

someone

hollowed-out

antelope

also

their

spot."

he heard

and standing

teaching
of

swampy

disciples-dressed

robes

of the

horn

high

greeted

meeting,

his

the

lama

arrival.

and

his

felt great faith and joy. 658

the

night

wearing

a verse

All subjects

systems,

him-

hold-ing incense

this

Rinpoche

Shenga

spoke

and

monk's

beginning

blowing

horn,

upper

reception,

of formal

was

master

seminary

a very

nearer,

approached

trumpet. At his arrival, he found

the

from the main

From

blue smoke emerging. The guide told him,

Rinpoche

some- one

(or porters)

meet Shenga.

the

Dampa

before

that

dreamt
jewel

five

ornaments

to him with

tanrric

arrival,

differently

colored

and

holding

a vase

single voice:

of the three vehicles,

four

Rinpoche's

classes

the four
and

philosophical

their

individual

as vast as the Dhar- madhatu, are all

a great saint who dwells on the great levels.

parts,
of

women

Then the

next

The

omen

Rinpoche

on

<J.aki!)is

prophetic

was

later

added

by

long-life

prayer

and

wrote

as

enthronement

Dampa

dawn.

When

659

classic

on

for

dream,

"The

prophesy

disciple

levels."

that

is

saint

Dampa

vajra-

verse

verses

uttered

to

Shenga

by

Dampa

of supplication

Dampa

Rinpoche's

abbot ofNgor.)

Rinpoche

studying

often

and met Shenga Rinpoche

in Dzokchen

(This

Shenga

the

is

Bodhisattva

day.

Rinpoche's
that

It

as a new

great

the

vase.

about

me.

tomorrow

arrived

next

the

said

to

refer

arrives

dwells

handed him the

Shenga

not

does

whoever

who

day

the sphere

exerted himself hard in his studies,

way

the

all

Dampa

Buddhist

through

Rinpoche

epistemology

was

the

night

studying

Tshad

the

unril

Sapa!)'s

ma

rigs

gter, some people teased him, saying, "There is no need

whatsoev.er
Sakyapa!"
mined
of

the

that

for

Hearing

to learn
Rigs

inves-

this,

he

that subject,

gter

seven

days,

tigation

became

of

oxen

and he studied
carefully

of

especially
each

the

deter-

verse

considering

its

meaning. Moreover,
Sakyapa
Lama

disciples

he

saw

to it that Shenga's

at the time, such

as

other main

Dezhung

An jam,

SOJOURN

Jamgyal

ATSAKYA

and

his

TRAVEL

brother

TO

SERDOKJEN

Lama

AND

and

Gendun,

175

LHASA

Kunga

Lotro, all studied Bud-

dhist

epistemology

seriousness.
Lama

(Tshad

rna)

with

great

rigor

and

660

nent disciple

possessed

Shenga

of ivory. Shenga'

small

amulet

box

made

emi-

Gser kha Chos

gragsonce

to the

remarked

master, "Rinpoche,
since

so many

people from far-western

Tibet all the

way

down to Dartsedo
in

the

borderlands

far-eastern

presence, could
you possess

are

gathering

'subduing

in

your

it be that
something

like

wheel'

(dbang sdud 'khor lo) talisman

in that reliquary

Lama
Rinpoche'

Dampa

wheel,'

apart

of yours?"

Shenga
(his

replied,

name

"If

you want to

call

'Kusho

for

Rinpoche)

the

achievement

of

'subduing

then fine. But

from

his coming

'subduing wheel.'"

661

here,

I have

not achieved

any

Dampa

at Ngor

Rinpoche's

was

Khangsar

abbot

studies

as a young

teacher

monk

under

Ngawang

Lotro

Nyingpo.

Later

on,

vast

after completing

received

main

the great

great

the

seminary

master

Shenga,

he

from Ngor

Ponlop

Loter

Wangpo

Dorjechang)amyang
Nyima

the

Path

tantric

special

Sakyapa

(or

Brag

ra)

Fruit and two

of the great

of

initiations
included,

Drakri

Chokyi

with Its

Ris med collections

teachers

and

and

instructions.

His

other

main

for

tantric

instructions,

the

Khampa

masters Mthu chen Jampal

Tendzin,

Lekpa,

Nyiga

Rinpoche,

Ngawang

Gaton

and Khenchen

Samten Lotro.

Later,
Rinpoche

most

as a teacher
was one of the

active

and

tradition in recent
erations.662

in

successful

central

Tibet,

propagators

of

Dampa

Sakyapa

gen-

In the

late 1930s

he transmitted

at T anak

Thubten the Collection

ofT antras

(Rgyud

sde kun btus) to the Phende

abbot

Ngawang

Trichen

Rinpoche

among

1919),
he also

Khedrup

(1917-1969)

Gyatso

gave

with Its

to

and

the

Nalendra

Chobgye

(b.

others.

his death in 1953,

before

Shortly

the Path

Fruit

instructions

part

and

Collection

of the

(Sgrub thabs

ofSiidhanas

kun btus) to H.H. Sakya Trizin.

Dezhung
Tharlam

Rinpoche

twenry-seven

years

met

Dampa

at

Dezhung

Rinpoche

at

in 1922.

Dampa Rinpoche
discreet

delighted
Rinpoche

Now,

this

before

second

meeting,

about

Dezhung

Rinpoche

to

some

was

by what
warmly.

he

heard

and

greeted

Dezhung

663

Dampa Rinpoche

two carried

Rinpoche's

made

inquiries

of the others. He

before,

cer-

first enthronement

emony

had

monastery

quickly

became

fond of him and the

on many

long conversations.
Because

Dezhung

several monks and

who

were

Rinpoche

was

traveling

with

nuns

returning

to Kham,

he could

not stay

as

long

as

he wanted

at

Serdokchen,

but

four months.

Dampa

was

Rinpoche

he

did

SAINT

IN

manage

to

transmitting

the

SEATTLE

remain

Collection

or

three

ofSadhanas

(Sgrub thabs kun btus)

so Dezhung
were

compilation,
initiations
being

Rinpoche

mainly

received

that

given

this

from

collection,

and

he

received

the

smaller compilations

of sadhanas,

"The

Hundred

ofNarthang"

(Snar

thang

brgya rtsa) and "The

requested

urgently
give
tions

ones,
first."

(Sgrub

of Sadhanas"

Ocean

desired

some

thabs

rgya

mtsho).

He

also

few other

initiations.

The great

master agreed

to

initia-

out of order, saying,

"If

you

need

these

particular

upon

Dezhung

I'll give them

66 '

In

Rinpoche

addition,

cause

the

staying

teachings

Rinpoche's

was

conferred

(rgyu dbang and lam dbang) of Hevajra.

path initiations
Also

he

and

.at

Serdokchen

and

receiving

the

Dezhung

distant

cousin

the

Phan

khang

abbot

Ngawang

Khedrup

originally

Gyatso,

Tharlam

monk,

was at

who

the

beginning

of his second three-

year term as Ngor abbot. Also in residence were the

young Khangsar Shab- drung Ngawang Lotro Tendzin
Nyingpo

of

(1927-ca.

learned

both

Gaton

1949?),

Rinpoche

1956)

and

taught

Dampa

the

Khenpo,

Serdokchen

and

665

Yonru

lama from Kham Lithang

Rinpoche.

as

two,

latter

Rabsal

(d.

and disciple
Dezhung

666

as the
grammar on

well

little bit of Sanskrit

this occasion.
Dampa
and,

Rinpoche

as part

doctor

was

to avoid sleeping

Dezhung
Yonru

Rinpoche

Rabsal.

Dezhung

The

awake.

Dezhung

Rinpoche

experience

Dezhung

life,

Dampa

and

once,"

said,

the

yes.

and then shared

Hence

up

late,

histories

by
and

and

to keep Dampa

would

Rinpoche
"Oh,

sible.

sat

masters

Rinpoche

related

illness
by his

lot, accompanied

various

Yonru Rabsal

as

interrupted

of them

told

certain

ordered

as pos-

much
him

three

from

had been

the lives of great

accounts

Lekpa's

as

visited

Rinpoche

episodesrfrom
Rin- poche

suffering

treatment,

of his

note down the

told

details

now
I also

many

them.

When

Ngawang

of

and

had

episodes

then

similar
from

his

own

life story.

Dampa

later said, "The master

about himselfl"
After

introduce

"I

close

from

me to

don't

it

someone
many

times!

had

requested
him,. saying,

anything

Dampa

yourself-you

who

monk-attendants

us any

of those stories

been

established,
direct

profound

"Please,

Rinpoche,

the nature of mind!"

know

nature of mind!"
about

relationship

Rinpoche

instruction

told

667

their

Dezhung

Rinpoche's

never

has

Rinpoche

are

received

I don't know

about

replied.

Garon's

the

introducing

Path

"You know

disciple

with

thing about it."

the

and

Its

are

Fruit

AT

SOJOURN
AND

Dezhung

so

I TRAVEL

SAKYA

TO

SERDOKJEN

177

LHASA

did not feel bold enough to insist,

Rinpoche

he dropped the

subject.

time

Some

instructions.

poche replied,
one's

own

later

he

again

requested

those

Dampa Rin"You know,

this continual

talking

about

deepest

spiritual experiences

is really harmful!"

"Yes, sir."
"Also,

it

is

nature

nowhere

on

introductions

taught

to Sakyapa

of mind

that

one

should

give

the
lamas

and

trulkus."

With

these and similar

comments,

such

master

the

indicated

that

was

not

Rinpoche

did

it

for him to give

essential

teachings.

press

not dare

Once

again

Dezhung

the

matter.
Finally
Tsang

it

approached

to give

was

province

up.

time for
and

begin

the great lama

"I'm about

Dezhung
his

one

Rinpoche

travel

to leave

homeward,

so

last time, determined

to depart,

Rinpoche,"

he

he

not
told

Dampa

Rinpoche,

depths of

stay

my

here

you

from the

you grant

me my

"and Ireally have faith in

heart. Iwill

and

you

implore

until

request. Please give these

to me! If

instructions

you

need

manual from

Sakyapa

the 'Inseparability
of Sarp.sara

and

instructions,

Ican

one. 668

Or

'das

('Khor

Nirvai].a'

go

dbyer

med)

fetch

if you want

to

teach

it

to

according

the

Nyingma tradition, Ican

go

right

Tshig

gsum

my

up

now

and

fetch

the

a copy

gnad brdeg manual. Ihave

quarters."

So

669

saying,

Dezhung

in

Rinpoche

got

from his seat and

waited to hear which manual the master preferred.

Dampa

you

Rinpoche

fetch

any

laughed

and said,

"In that

case,

go

don't have to
manual.

Do

you see

that volume

up

there in

the bookcase with the

green

doth

The

wrapper?

Tshig

gsum

gnad

brdeg

manual is there. Bring that

volume here!"

Dezhung

Rinpoche

did

so,

and the great

master transmitted

to

him

the

profound

Tshig

gsum

gnad

brdeg

instruction

of the Great Per-

fection by Pal trill. 670

A Pilgrimage

some

After

Dezhung

traveled

Visit to Lhasa

thirteen

Rinpoche

on

toward

of the Brahmaputra

J).Omadic

or

Lhasa
River.

newly

way

The main

region at the monastery

in

Rinpoche

the

hands

visited

arrived

back. In

this

from

one

at Serdokchen,
their. leave

caravan

and

north

halied in

ofY angpachen,

former

but since the late eighteenth

of the

Gelukpa

monastery

Kham

of the

took

via the north-ern route,

seat of the Shamar Karmapa,

century

weeks

fourteen

and his party

and

sect.

twice:

now once

Dezhung

once
again,

when

on

his

chapds

of Yangpachen,

viewed

the original

great

Rinpoche

old wall

fifteenth-century

SAINT

IN

SEATTLE

made

paintings

painter

offerings

attributed

Sman chaqg

pa

and

co

the

Sman bla

don grub.<m
Then

Dezhung

companions
vicinity.

Rinpoche

traveled

Near Lcags

61 Potala Palace, lhasa,

ca.

1900.

po

quickly

on

and

most

co

Lhasa

ri there existed

of his
and

large boulder

ics

where

Thangcong

Rinpoche

had

made

an

also

next day he went

holy

places

offered

on,

to

was

chen that

Lhasa Jokhang

together

with

bucce.r-lamp

the

ple

who

applied

these

holy

with

He
He

images

image

quickly
and

images,
special

it

and

from
674

The

visit the main

make

offerings.

three

Jowo

Rinpoche

its

holy

also

He

images

made

and

first

visited

image

sponsored
offerings

also

money co

was necessary

prayers

many

of gold

co

the artists

"face-gold"

to call

the

of Jowo

and recited

the gold paint. For offering

co a

there

pilgrims

co

At

Gyalpo

macerialsY

ornaments.

eight monks

them.

offerings.

of the

faces

high fee

tem-

lec-cers.672

Ramo che, and Pocala.

Dezhung

He invited

Sakyamuni.

Tara

of all

faces

of Lhasa: in the Jokhang,

It

area

Lhasa

the

other

which

conch-shell

intending

these

Dezhung

Thangcong

and

co

image

in the

gold

coral,

white

offered

that

mantra

the

letters.

on

gold

images

self-originated

Avalokicesvara

Minyal{

inscribed

huge

pui:cing
the

conch,

from

was

There

saw

he

in

hiirJZ

sponsored

po ri

Lcags

had

Gyalpo

mtitzi padme

07!1

and

to

pay a

SOJOURN

AND

AT

I TRAVEL

SAKYA

TO

SERDOKJEN

179

LHASA

painter. The Minyak monk 'Jig med rdo rje,

ofTrulku Kunzang,
things.

arrange

helped

(He had good connections

officials

relative

and other

with important

in Drepung and Sera; by this rime Trulku

Kunzang had received

the high title of"great assembly

{tshogs chen sprul sku] and

trulku"

offerings

by the Lhasa government.)

Dezhung

temporary

Rinpoche
lodgings

wore

insignia granted

675

and his companions

stayed

in

within the Bar 'khor middle

circumambulation

path of the holy city. They had to

limit their stay to

was a

little

more

than two weeks;

large party of tired Khampa pilgrims with

yaks and other animals, all wait-ing at Yangpachen

their homeward

journey.

While in Lhasa,
much to meet
1903-1951),

677

noble family's

Dezhung

was

Rinpoche

Gendun

then staying

Lhasa residence.

Sanskrit,

He

was

very

(ca.

at the Hor khang

years

famed for his excellent

which made Dezhung

wanted

Chophel

Gendun

traveled widely and had lived for

Ceylon.

to start

676

the scholar

who

there

many

Chophel

had

in India and
knowledge

Rinpoche

of

want to meet

him all the

more.

But already at Sakya, Dezhung Rinpoche'

friend

and student

accomplished
standards)

T rulku Kunzang (himself

grammar

scholar of Sanskrit
had

discouraged

him

s Minyak
an

by Tibetan

from

contacting

Gendun Chophel, saying, "Yes, the Amdo scholar is

learned. But he is living

smoking cigarettes,

so

and

dis-solute life, drinking spirits,

on." 678 An acquain-

tance in Lhasa is also said to have warned Dezhung

Rinpoche

not to contact him,

under suspicion for political

as

the Amdo renegade

reasons, so

the end he decided not to attempt

Rinpoche

was

to

was

in

see

him. Dezhung

dis-

by this turn of events, for he considered

appointed

Gendun Chophel to be

"realized

about

master"

(rtogs

/dan)

and had also

heard

his unusual

Madhyamaka
late 1951),

views.

In less

679

than

two

years

(by

Gendun

Chophel would be dead.

Though his wealth

Rinpoche

sti{1 wanted

was

exhausted,

Dezhung

to

buy gifts and offerings for Tharlam monastery.

in Lhasa, by chance

While

he met and befriended

the rich bursar (phyag mdzod)

of the Ganden throne-

holder.680

were

Both the abbot and his bursar in this period

from Minyak,

and after

Rinpoche

many

short conversation

Minyak friends

In the

with the bursar,

found they had

course

and acquaintances

of their conversation

in

common.

Rinpoche

said, "I

really ought to buy

number of things to offer

including

rgya

some

sergolden

my

home monastery,

expensive
Chinese

offer to the statue of

brocades

for making robes to

180

the protector

"It should

IN

at Tharlam.

Mahakala

is, I'm running

SAINT

SEATTLE

The only problem

very short of money."

be no problem to arrange

loan,"

the

bursar replied.

With

was

able

the

to

borrowed
buy

the

were
two years

rates, however,
Rinpoche

loan and the interest.

money,

things
usurious;

he

Rinpoche

The

interest

indeed, it took Dezhung

of strenuous
68 '

Dezhung
required.

efforts

to

repay

this

4)116
10:urn

to Kham,

and

Nomads,

among

Teaching

Visit from

the

the

Sakya

Dagchen and Dagmo

EZHUNG

by slow

RINPOCHE

caravan

money

to the monks

of the main assembly

sacred image ofJowo

They
northern
cold.

It

was

miraculous

death,

of winter.

on

Nakchukha

the

Just

one

and

was

where the weather

met travelers

they

to the

and made offerings

rdo rje. 682

through

regions,

the dead

from Tharlam,
the

'Jam.pa'i

on,

continued
nomadic

to the

monastic seat of Radreng. There he offered rice

old Kadampa
and

and his party returned to Kham and Gapa

in early 1950. Their path led northward

day's

bearing

the

twenty-second

the

bitter

journey

news

of

day of the

ninth lunar month, of Rinpoche's

"uncle" Josay Gelong

Jamyang Gyaltsen.

monk

attained

The meditator

the "rainbow

body"

was

said to have

(Ja' Ius), leaving

behind

his sealed retreat hut just his hair and fingernails.

Arriving

home,

Dezhung

Rinpoche

in

683

made

many

at

offerings

monks
there

also

celebrated

in early

months,

news

the

spring,

that the marriage

been approved.

to

felicitations

then became

Dezhung

known)

of both

succession.

skyabs

away, 684
himself,

That
Rinpoche

lunar

Rinpoche
Kusho

in Sakya

(as

assembly

of

Year.

After

gladdened

few

by

the

had finally

and his sis- ter sent

Sonam,

Tshedzom

and formally

celebrated

there

of 1950,

Rinpoche's

mgon,
Ngawang
and soon thereafter
Ngawang

came

revered

of the

in rapid

guru,

the

Drolma

Rinchen,

passed

Kunga

the

news

at Sakya

lamas

Sakya

throne-holder

Thutop Wanchuk.

same summer, at
departed

New

were

they

of the greatest

First

the

at home in Tharlam.

summer

the

deaths

to

He and his fam- ily members

of his niece in Sakya

Dagmo

the announcement
In

monastery

Tharlam

and its holy shrines.

the

age

of forty-four,

Dezhung

i82

from Tharlam
reach,

the

and

high

four days
dants
las

62. Radreng

Tsbe

northern
travel

among

rgya

again,

gather

this

SAINT

time

SEATTLE

to perform

among

offerings

grazing

IN

lands

the

of Dzachukha,

east ofTharlam. With him

the nomads

were

ceremonies,
nomads

the Tharlam

as

in

some

his atten-

monks

Phrin

mtsho and

(Reting)

ring

monastery

rnam

in 1950.

rgyal.

By this time

Rinpoche

not only

lacked

ready

cash

had

Garon
received
for

advised

into

the

away

everything

departure

share

meant

during

cover

his

own

of his

own

But later

on

Tharlam

for

he did

gave

he

himself;

to Sakya,

visit

share

needs

to

for

his

he

offerings

one

the

monastery).

share

the

substantial
for Minyak,

for Ngor,

share

included

and home

conserve

contracted

divide

to

one

smaller

(which

lama estate

not

him

one

and

Sakya,

had

R.inpoche's

parts:

three

requirements

also

but

debts. Before Dezhung

Ngor,

and

Lhasa. m
Before

he

left

R.inpoche

left

explicit

gave

them

Ngawang

Lekpa

was away

and

mother died. If

away,

be

departure,

month),

his

was

She

Ngawang

this

mother,
in

('pho

her

saying,

"While

at

studying

falls seriously

in her mouth."

Perna

Gaton

Dzongsar,

his

ill while I

am

A few

Chodzom,

the

ceremony

lands,
relatives

months

(in the eighth lunar

sixty-seventh

performed
ba)

nomadic

with several

in the autumn

Nyima

consciousness

success

own

pill,

mother

sure to put

after his

died.

sacred

my

the

instructions

fell

year.

trans-

686

ill and
Uncle

ference

for her, and signs

of
of

RET U R N

TO

K HAM

I TEACH I N C

I A

VI S IT

became

of her

head:

bump

was sent to

monk

was

687

unable

Dezhung

inform

Rinpoche,

to

return immediately

for the ceremonies.

However,

when

news

he heard the

he

crown

the

there, and also

visible hole.

who

on

visible

appeared

performed

number

of

times

the

gnas

cho

two-day

rites

of fasting with the Avalo-

kite5vara

of his

(smyung

meditation

memory.

He also sent

to perform

monks

ga)

in

her

one
the

final

Sarvavid-Vairocana

rites and to make

on

offerings
Dagmo
Sakya,

her behalf.

Kusho
who

Letters

were sent

dispatched

money

688

informing

in

immediately

and

scarves

to Tharlam requesting

prayers
Some

family

and rites in her grandmother's

weeks

members

presents.

later,

sent

Dezhung

Dezhung

memory.

Rinpoche

Dagmo

Kusho

Rinpoche

wrote

more
that

and

other

letters
the whole

and
of

province,

Chinghai

was now under

no fighting, and the
yet to have any concrete effect

including

Jyekundo,

Com-munist control. There had been

change of government

on

way

their

and

group,

Dra'u Pon's

had all

had

of life. He mentioned

come

who

back safely. Included

number of presents for Dagmo

silk yardage,
Rinpoche

that

silver

coinage,

instructed

her

Kunzang

with the letter

as

Kusho, such

and

white scarf.

use

to

Nyima

sent to Sining,

had been

the

gold

were a

gold dust,
Dezhung
dust

for

jewelry

both for herself and for Jigdral Rinpoche.

During

Rinpoche

his first

year among

many offerings.
was compounding

rapidly,

quickly

went

and he

as

the nomads,

Dezhung

did not

receive
Tripa

689

was

possible.

into

the nomads

His

debt

concerned

with

about

the

paying

Ganden

it off

as

He

retreat

for

several

months.

Subsequently

gradually

came to know about him, and in late 1950 and early

was invited
more and more to perform ceremonies and received

1951 he

good offerings

ter,

cheese,

of butanimals,

and

other

things.

690

By

the

summer

was

of 1951 he

able

rgya

to send the monk Phrin las

mtsho

back to Lhasa

to dear his debt with

the Ganden

paying

Tripa.

remained

after

for his niece and for buying goods

to be

the debt

used for gifts

sold in Kham.

The wealth

691

that

was

692

Meanwhile,

great

political

changes

on

loomed

the

horizon. In July 1950

there

began

Communist

the

hostile

first

military

contact

between

Chinese

and Tibetan

forces

in Kham,

when the Chinese

wiped

out the Tibetan wireless transmitter

fierce

at Dengo

in Denkhok,

by

followed

battle at Yi-

lhung.693

On

October

5,

1950,

the

Southwest

Army

Corps of the People's

Liberation

an

Army suddenly

crossed

the Drichu

and, in

attack with four

major

prongs,

Central Tibetan

began

army

in

their

rout

of the

ineptly

led

Kham.

prong

The

retreat

N a ngc h e n

of Tibetan

Two

outmaneuvered
Tibetan

were

weeks

63. Nomad tent in southern Tibet, 1935

rapidly

later,

the

SEATTLE

cut

all

of them,

off

through

out-

surrendered,

in charge

Militarily,

IN

ultimately

marched

Tibetans

officials

captured.

that

SAl

fought

and

based

the

lines

Gapa and

the

and
high

in Chamdo,

of Kham

had fallen.

yet strongly
took

and

propaganda
Tibet.

In

assembly

on

good

followed

up

campaign

for

October

would

1951,

be

the contrary,

their
the
the

"peaceful

People's

Chinese

the Chinese

on

victory

Dalai

forced

was not

sentiment

impres-sion

Agreement,"

"Seventeen-Point

thousand

But Khampa

anti- Chinese;

to make

pains

people

695

the

local

a new

with

liberation"

Lama

and

to

accept

and

in late

Liberation

of

Tibetan

the
1951 several

Army

(PLA)

troops would march into Lhasa. 696

I9JI
In .the lace

fall of 1951 (on the

rwency-ninth

eighth lunar month), Uncle Ngawang

retreat
ill

house

at Tharlam.

beforehand,

but

he

of eighty. When Dezhung

hurriedly

returned

to

He had

was

day

lam

of the

died in his

not been noticeably

approaching

Rinpoche

Thar-

Nyima

heard
from

the

the
the

news

age
he

nomadic

region he had been visiting.

By

the

time

Dezhung

body had been left

Rinpoche

arrived,

his

uncle's

RETURN

KHAM

TO

TEACHING

VISIT

untouched
All

were

Tharlam

soon as

in the samadhi

for seventeen

position

days.

waiting in

Dezhung

for

Rinpoche

himself

arrive.

to

697

As

he got there,

he bathed and prepared his uncle's

group

oflamas

come,

and

remains.

He invited

to

days

for five

they

performed

the

final

rites

before the enthroned

corpse.

Dezhung

scale at

many

large

Rinpoche

monasteries

lama and three

nearby

recitations

(smyung

gnas)

his

in

series

in Gapa.

of fasting

lamps

on a great

He

sponsored

one

retreats

memory,

uncle's

and Avalok.ite5vara

beginning

on

the

day of the ninth

month

and

ending

fourth

lunar

month.

Dezhung

offered

nuns

to perform

twenty-first

also

of the

Rinpoche

on

the

sixteenth

day

of

the

698

also wrote to his niece Dagmo Kusho

in Sakya, informing

her

of her

great

uncle's

death.

He

told

her

that

Ngawang

known

was going to die ~or some

messages for everyone. 699

had left

In

Nyima had

he

the

learned

meantime

Dezhung

and

before

must

Rinpoche

have

that his niece's

first child, the daughter

1951)

time

Bstan 'dzin, had died (ca. May

in Sakya and

also

that

Rinpoche
palace,

his

niece's

husband,

Jigdral

Dagchen

of the Phlintsok

over

had been passed

in the succession

for the

Sakya throne. In July,

the

Fourteenth

1935) and his

ment

in

Rinpoche
palace

Dalai

Lama

Tendzin

rgya

mtsho

(b.

govern-

Lhasa

had

confirmed

the

young

Ayurvajra

of the Drolma

as

This had

surprise

the

fulfilling

Sakya

throne-holder

(khri

'dzin)/

00

come as a
to

Rinpoche

next

some

in the Phlintsok

palace,

where Jigdral

had been
the

role

of acting

throne-holder

(khri

mjug)

for the several months

since

his

however,
close

father's

in addition

links

to

the

death.

701

Dezhung

Rinpoche,

to his
Phiintsok

palace

through

his

niece's

marriage,

years

had for

enjoyed

especially

Ayurvajra

(b.

cordial

relations

with

the

young

Drolma palace. The

whose

1945),

head

he

had

so

often

anointed and for whose sake

he had

so

diligently

was now

before,

forty-second

practiced

and prayed just four

years

the

Sakya throne-holder,

Ngag dbang kun dga'

theg chen phrin las

dbang rgyal.

702

I952
In

1952,

Tharlam

sgrub,
fall

Dezhung
to

and possibly

of that

Kusho's

Rinpoche

practice

year,

mother,

long-

also
Dr.

went

for Mahakala

Kunzang

Phiintsok

into

life-bestowing

went

meet Dagmo Kusho for the first time in her

while

Dezhung

Rinpoche

returned

rituals

practices?).

Nyima

Drolma,

a retreat

and

at

(tshe
In the

Dagmo

to Lhasa

to

new status,

to the plains

of

186

northern

to continue

Dzachukha

among

ceremonies

performing

SAl NT

IN

SEATTLE

teaching

the nomads.

and
703

I953
In

late

winter

1953,

of

the

Phiintsok

Sakya

palace

dagchen Jigdral, husband

Dezhung

of

Rinpoche's

niece,

an

accepted

invitation

to visit

monastery

at Derge Yilhung in Kham. They planned to

pass

on

Lhagyal

through Gapa

way to

the

Derge.

Dagchen,

Dagmo Kusho,

and their

attendants

Jyekundo,

where

arrived

they

then

including

statue

Meanwhile

in Gapa

up

several

monastery,

po

(1763- 1806?).

Dezhung

and returned

Rinpoche

one

at

to

of the

Jyeku. Their

nearby

which

Jigdral

and proceeded

residence

late-eighteenth- century

Dbang 'dud snying

arrival

to

traveled

She'udo

of the

took

1953,

March

in the great monastery

Dra'u Pon's palaces

party

In early

monasteries,

housed
Sakya

famous

Khon

lama

704

had

from the nomadic

heard

of their

regions

to meet

them.

Learning

monastery,
he

was

visiting

were
did

that

told there

were none to

identify

to

po.

merely that

He waited

outside

darker from two

Kusho

Rinpoche,
Phiintsok

of

years

was

of

was

his

who

was

palace, and

distinguished

guest

with

to

send

at

busy

earlier

completely

they

full.7 05

that

to her

relayed

see

single

attendant,

at first

she

exposure to

regions

did

now

the

sun, snow,

of Dzachukha.

respects

not

Dezhung

to

Dagchen

the

were

offering

comfortable.

Jigdral

senior

the abbot

told

and

Dagmo

pregnancy.

soon

had

was

her.

lama

him

of the

and other officials

make

tQ

Dezhung

the

the

Rinpoche,

his sister, and his niece all smiled at this, for only

or two

there

Rinpoche

rough and his complexion

in advanced

paid

monastery

the

was

was

came, even

nomadic

herself

Rinpoche

it

room

her

finally

of the

robes for the old figure of Dbang

message as

him. His skin

wind of the

manage

who

lama had arrived and wished to

and when she

recognize

The

Dezhung

did

Kusho,

new

moment preparing
'dud snying

be had; because

many extra guests,

the

but

himself

Dagmo

She'udo

for accommodations,

no extra rooms.

unfortunately

not

parry was at

Sakya

dagchen and

Sakya

message

the

he went there. Asking

an

monastery

hour

was

After

Tharlam

two

days

Dezhung

and attended

Rinpoche

to his affairs

went

gone from the monaStery for about a year,

among other things to prepare for the visit
and her husband.

back

to

there. He had been

and needed
of his niece

RETURN

KHAM

TO

TEACHING

VISIT

on

At Jyekundo,
(seventh

month

the

nineteenth

1953

of May,

day of the fourth

of the

water-snake

year),

a son was

born

to

Dagmo Kusho, with her

.mother

as

acting

The birth took place

midwife.

at the

Dra'u Pon's palace

rtse

Stag

later.

po.

dmar

and arrived

Dezhung

Rinpoche

was

informed

week

Together

with

the

father,

Jigdral

Rinpoche,

he

named the boy Mafiju.vajra

("Minzu"),

Wangyal.

Dezhung

auspicious
stayed

Rinpoche

nearby

the

full

name was

Jamyang

Kunga

performed

lustrations

and

other

rites, and

Tharlam to

for

whose

706

arrival

Nyima also

for about

month.

Then he returned

to

prepare
of the

came

Sakya

party

there.

Dr.

Kunzang

because

of other

and

stayed with the child. 707

Later

visits

in 1953,

and duties,

after

the

some

delays

miles

entourage

and

family

Sakya
forty

to Tharliun,

Jyekundo

traveled

northward

the

from

monasteries

stopping

at the

large

Gelukpa

ofRanyak

way,

and Bamji along the

and taking three days to reach

Tharlam. At Thar-

lam,

the

Rinpoche

or

monks,

Dezhung

some

holding

auspicious

Many lay patrons

also lined the

holding incense

or censers.

sticks

Dagchen Rinpoche,
wife,

and

by

playing drums

and other instruments.

way,

welcomed

long line

yellow-dad

of

banners

was

party

Sakya

and

and

one

their

infant

masters

following

the topical

was per-

fectly

arranged

Jigdral

for

son

in the

main assembly

hall,

gave a

maq.c;iala

offering

"the five

ways

with

exposition

the assembly

festival

were

his

of the Tha.r-

lam seminary

detailed

Thrones

complete"

was

scheme

(phun

tshogs

lnga

Later

held, with

singing and dancing by the laypeople

Jigdral

ldan).

in which

Dagchen

Rinpoche

made

ofTharlam.

generous

708

offerings

as

to the shrine

as to

the

a group

days,

po

avert

of monks.

For

next

the

seven

of monks

performed

(Mgon

well

community

Mahakala

ceremony

sacrificial-cake

'i gtor bzlog) to

bad

Leading

influences.

the Tharlam

the

ceremony

were

monk

Umdzay Trashi and the Sakya Ponlop Cho Phiintsok.

Jigdral

Dagchen

the nearby

Rinpoche

then

briefly

visited

Thubten

monastety,

crossing

the

Drichu

River

in

leather

coracle to reach it. Shortly

he

thereafter

more

assembly of
hundred
long-life

The

to

returned

Tharlam

gave

and

to

an

than two

monks

the

initiation

for

Vajrakila

and

empowerment.

monks

monastety

of the

the

performed

ritual

dance of the Dgu gtor.

The Sakya

party stayed

month and then

at Tharlam

ceeded northeast

day

more

than

to Trindu Kalzang monastety.

News of the death ofDampa

away on

for

proRinpoche,

who passed

the twelfth

of the

fourth

lunar

month

(ca.

May

25,

1953),

probably reached

Dezhung

188

at Tharlam

Rinpoche
period

abbot

an

1963),

time

turned
Dezhung

Ngawang

and

now

tantrika,

for

also

Rinpoche

Jam yang Gyaltsen,

'maternal

visited

to record
saying,

uncle' and

During

this

cousin

the

under

(1902--ca.

Gyatso

Rinpoche

from

and

Shenga

the ex-abbot

Tharlam.

He

the life story

"Since Jamgyal

you

709

distant

ofDezhung

many years

SEATTLE

August.

Yonten

studies

youthful

or

IN

Rinpoche's

old classmate

of his

Gendun,

your

in July

(ca. 1953-1954),

Drukpa

SA I NT

studied

the

L!.ma

of Ngor

requested

of Ga Lama

Rinpoche

was

64. The "Bhutan abbot" ofNgor,

Ngawang

under him for two

his

biography."

nephew

ofJamgyal,

brother

Skal

well-known

Rinpoche

dga'
and

years, you

The

Drukpa
being the

(Skal

almost

later recalled:

should
Abbot

son

bzang

7 0
'

by all

means

was a true

ofJarn-

phrin

notorious

Yonten Gyatso.

gyal 's

las)

figure.

As

write

paternal

younger

He

was

Dezhung

'Brug
family

pa

Mkhan

was an

po

scions had achieved

of the Sakyapa
famous

Sga

..

and Nyingmapa

l..ama Jarnyang

(1429-1489).

ofNangchen

born in Sga in Kham /" His

and

one, some

great prominence

editor of the collected

Sengge

was

old and honorable

works
He

was

as

sects. His uncle

Gyaltsen

of Gowo

related

of whose

religious

figures

was

(187<r.-1940),

Rabjarnpa

the
the

Sonarn

to the ruling houses

RETURN

I TEACHING

TO.KHAM

I A

VISIT

Derge. Through

the influence

of his family

and because

of his intel-

ligence
the

and

wit,

Khangsar

be the rebirth
Tenpay

palace.
The
native

as a shabdrung

of

and proclaimed

to

of Ngor

po

Mkhan

[r863-1899]

Gyaltsen

Ngawang

Kunga

of the Phan khang Lama

young shabdrung soon

Ngag

also

and independ- ence. He

soon

own

gsar

dbang

Ngor

withdrew

wit,

Mkhan

mkhyen

abbot]

As

from the Khang

separate

obtain

the wealth

Ngor,

he

attention

and

set

po

Ngag

rab

'jam

result

gsar

ecclesiastical

necessary to

out

for

Bhutan

distressing

quarrelled

dbang
dpal

increase
where

13

his

wealth.

the ecclesiastical

He

soon was

In

princes ofNgor:

to

order

pres-

tige

heattracted

the most

he

up

and set

of the King of Bhutan, who lavished

considerable

po
po,

conflict,

palace

palace/

with

snying
snying

of this

Lama

not only

demonstrated
but

the aged Khang

his

accepted

of Ngorpa

intel-ligence

sixtieth

was
palace

712

stubbornness

[i.e.,

he

Lama

upon
wealthy

at
the

him
of

Ngawang
"Drukpa

Yonten

and there began

shugs

up

now

known

abbot"),

returned

Gyatso,

("Bhutan

Khenpo"

crusade

the protector

against

ldan. 714 Still later he returned

his

vows.

monk's

known

as

there

He is

Drichu.

"Lab

near

home

family

Living
kha

on

so

eventually

did write

Ngawang

Yonten

some

years

thirty

called

to have died in the

said

biography

he

his

of the

1960s

early

requested,

gave
was

from

side

Dezhung

in

Rinpoche

Rinpoche

ofJamgyal

had

Gyatso

Rdo rje

in Gapa,

the opposite

Kham, in Com-munist imprisonment.

the

to Kham and

mainly
Abbot,"

Tharlam

as

to Ngor

as

not until

but

later.

1954
While
and

they

were

Dagmo

accompany

in Tharlam,

them

or zhabs

monastery,

Tharlam

Rinpoche's

was
Khon

to

young

brtan

bla

leaving

again
and

look

"son of the old agnatic

as

gave

objected

so soon.

rites

(i.e.,

He

Rinpoche

Rinpoche

perform

Minzu

ma).

however,

accompany

Dagchen

Dezhung

one year to

for

health and long life of

lama"

Jigdral

requested

Kusho

line"

the

(gdung

assent.

Dezhung

But since his

after

to
the

"longevity

his

to

for

young

pur-pose
Sakya

sras) Minzu

Rinpoche,

Dagchen

and

since

Rinpoche,

had to consent.

a great

himself

lama

ordered

of

Sakya,

it, they

Jigdral

eventually

190

dagchen,

Sakya

on

journeyed

SEATTLE

Jigdral

way

and

entourage

in

Derge

Yilhung,

where

they

a year.

planned to stay for

the

Rinpoche,

toward

monastery

Lhagyal

On

IN

to Yilhung

journey
The

SA I NT

they

visited

Trindu

Kalzang

monastery

and then Dongtray

monastery/

15

his sisters

Kusho's

Here

Dezhung

Rinpoche

and

two

of

(Dagmo

mother

they passed

and

Ane

joined

them,

and

left

Gakhok

for

whose

trulku

had

Chime)

the lunar

New Year (March 5, 1954) together.

Soon

Khangna
been

Luding

the

after

Dzachukha.

New

Year,

they

They reached

(or

Kha

disciple

na)

monastery,

of the

Gyalsay

(r864/72-1926),

the

sixty-sixth

abbot

ofNgor. The monks

asked

Jigdral

Dagchen

Rinpoche

to

rename

their

monastery, which he did.

The

monks

also

invited

them

to

stay

longer,

but

because

of the favorable

traveling

conditions-not

on east

to push

southward

into

the treeless,

In the midst

an area

famous

nomads

gathered,

peo-

they

trulku

from

was

of the

Gaton

times.

He

Rinpoche.

wild

they stopped

at
in

mushrooms,

which

to China.

did not eat any.)

enough,

monks

the

the
(The

At this

practicing

their

afternoon.

they

monastery

and knew

visited
bo

"Chu

called

in

Giang

had

also

Dezhung

generous

made

Dzachukha

nag"

received

Rinpoche

offerings

to

or
The

(?).

teachings

those

from

Dezhung

716

the

monastery,

days'

journey

southward,

the

largest

of Dezhung

Khunu Lama

they

Dzokchen
Nyingma

establishment

Dzachukha

some

of the

establishment

and exported

witnessed

several

After

reached

its

dried,

monastery

Another
Dzakhok

country
monastic

Gelukpa

for

ple, oddly

every

debating

decided

expanses

wide-open

of the nomad

Se shu! monastery,

monastery

snow-they

nomad country.

northern Dzachukha

local

much

and

thirty

Rinpoche's

Sanskrit

in

and site of

studies

under

years

earlier.

Before

reaching

there,

they

were met

and

greeted

respectfully

son

by Don yod,

patron, the

of the Sakya

dagchen's

main host and

power-

ful Chago chieftain.

Upon their arrival
of

young,

monks
parry's

ers,

at Dzokchen

monastery,

band

militant

began throwing

stones at the tent of the Sakya

horse-keep-

who had neglected

to let down the braids

of their

hair in the traditional

gesture

of respect

The hostility
rowdy

some

when

approaching

the

monastery.

of the

young

(nomad)

embarrassment

to both sides. 717

monks

was

then calmed

after

RETURN

TO

KHAM

I TEACHING

VISIT

At Dzokchen,
together

monastery.

The father

was

Trulku

Dezhung

Rinpoche

with Jigdral Dagchen

of the current

Yab chen Ngag dbang

monk who had served

as

was

nor

invited

to enter the

Rinpoche

Dzokchen
bu,

former

khenpo of Samye. He knew

a previ- ous occasion and

as an old friend. 718
They left Dzokchen after three days, upon the
arrival of the Chago chieftain Topden, governor of
Derge Yilhung district, the main sponsor who' had
Dezhung Rinpoche

received

from

him cordially

invited Jigdral Dagchen

came

with

who accompanied
Dzokchen

the party

of

to Kham.

men

over

Later about

monastery

came out

He

the brigand-infested
nomadic

hundred

to

719

from Derge,

Pass and into the beautiful

trict of Yilhung.
Lhagyal

Rinpoche

large deputation

monks

disfrom

meet them, swelling the

party to about four hundred people. They halted for

day and two nights, camping

arrive at the Lhagyal

It

was

1954).

in

monastery

beautiful

on an

spot

auspicious

one

so as to
day.

then early in the second lunar month (early April

720

The next day they arrived at last at Lhagyal

monastery,

was

which

721

by meadows

with alpine flowers.

pomp

by

They

of laypeople

At Yilhung

high esteem

summer were car- peted

were received with great

After

was

more than a month at

a visit to the

seat of the Chago

planned

was

held in

invited to

many

of

to give

and minor initiations.

Dzongsar,

where

chieftain,

722

Lhagyai monastery,

they

traveled

on to

they

to request the Path with Its Fruit and

Collection

ofSiidhanasfrom

the great
Lotro.

Rinpoche

by the

their dwellings

including

in ritual finery

burning

Dezhung

monks and local nomads. He

blessings

spot surrounded

beautiful

gath-ering of monks dressed

and hundreds
incense.

in

that during the

Dzongsar

On the

Dzongsar,

Khyentse

Rinpoche

Chokyi

way to

they stopped in Dzinkhok

at the famous

image of the protector

at Dzin Namgyal
conducting
rites for the

monastery.

They stayed ten days,

Mahakala

success

of the upcoming

teachings.

Final Studies
They

arrived

under Khyentse

third lunar month (ca.

years

after

Maysho

Dezhung

as a poor

from the monastery,

of lamas,

horseback.

monks,

Chokyi Lotro

on an

at Dzongsar
May

auspicious
almost

1954),

Rinpoche's

first

student-monk.

they
and

were met
local

lay

by

visit

day

of the

exactly

thirty

to Derge and

About

two

miles

formal procession

residents,

At the head of the procession,

all

in formal

on

SAl NT

IN

SEATTLE

robes and with his horse in full ceremonial

array, was
was Dilgo

Khyentse

Chokyi Lotro himself. Also present

Khyentse

Rinpoche. After the hosts slowly rode around

the guests in formal

from their horses

proceeded

the two parties

greeting,

scarves.

and exchanged

the great Khampa

Dzongsar

for

relaxed

meal with

lamas.

Khyentse

Rinpoche

had built

temple at the top of the monastic

called the Rtse lha khang, and it

Rinpoche

{gzims

to the Rtse lha khang private quarters

chung) in Dzongsar monastery

residence

alighted

They

was

small

complex

here that Dezhung

and the others in the Sakya entourage

stayed.

On the seventh day of the fourth lunar month (May

28, 1954)-the

first birthday

charge, Minzu-a
infant

as

of Dezhung

celebration

was

a tent

Dzongsar

the

the rebirth of his recendy deceased paternal

grand-father, Ngawang Thutop Wanchuk.

in

Rinpoche's

held recognizing

erected within the willow

scriptural

seminary.

others made formal offerings

and costumed

Chokyi Lotro and

for the child's

monks performed

In the following

This took place

garden of the

weeks, Khyentse

many

long life,

ritual dance.
Chokyi Lotro

bestowed

the initiations

Collection

of Sadhanas

sadhanas,

with Jigdral Dagchen

requester

(and Dagmo

and teachings

compilation

Rinpoche

began

on

gsum).

723

[Deities]"

mchog

the profound esoteric

with Its Fruit (Lam

poche

(Lha

Then P2:ongsar Khyentse

conferring

was one

ofSadhanas

724

po rnam
began

Dezhung

Rin-

at both teachings.

Lotro continued

Rin- poche's greatest

Dezhung Rinpoche

dkar

trans-mission of the Path

'bras slob bshad}.

Chokyi

for the "Cycle of

Rinpoche

of the main students

Thus Khyentse

of Dezhung

and

the main

the fifteenth day

of the third month, with the initiations

White

as

Kusho and litde Minzu Rinpoche

present). These teachings

Three

of the great

of initiations

masters.

725

to be

one

All in all,

received from him the Collection

twice; the esoteric

transmission

of the Path

with Its Fruit; and from the Nyingma tradition the Tshe
bdagteachings,
Gling pa's

Wangpo's

treasure

teachings

rnam

Thugs sgrub

treasure teaching

from Mchog

gnyis, Jamyang

gyur

Khyentse

'Phags pa'i snying thig, the

Lee btsun
snying thig, and

many

others. The Sakyapa

instructions. he received included

the Vajrayogini

blessing; general instructio.n

generation stage (bskyed

on

the

rim) and perfection stage (rdzbgs rim); and, in particular,

instructions

rdzogs

on

the

rim dbu

instructions

ma

Sakyapa

protectors

including

the exter-

nal and secret

blessing

and

chen

po;

all the initiations

and

for the
(chiefly

instructions

empower-

Mahakala

Gurgyi Gonpo),

of Gurgyi Gonpo;

the

RETURN
VISIT

inenc

TO

KHAM

TEACHING

193

for

common
Golden

the

"Cycle

and

Dharmas

text-transmission

of Three

uncom-

mon

chos

(Gser
for

the

White
forms

bcu

one-volume

bum) of the latter teachings.

726

[Deities]"

from

the

gmm);

in the

Thirteen
and

compilation

the
(be 'u

65

Khyentse

Cholcyi

lodro of

Ozongsar.

When
esoteric

teaching

Dez.hung

meditation

to be

the

transmission,

prac-

Rinpoche

instructors

Path

with

Khyentse

to

as

act

who

ticed (khrid dpon

He tried to refuse; saying he

Its

one

explained

or

Fruit

in

its

Chokyi Lotro requested

of three

the

assistant

visualizations

dmigs thun zin mkhan).

was not

qualified.

721

Khyentse

Lotro

Chokyi

can't

do

pa

as

Dzongsar

khang

before

initiations

This

mo. 729

Chokyi
of

Lotro

Hevajra,

tantric yi dam deities.

master

abbot

the

Vajrayogini,

of

of the Sakya
similarly

and

(x)
who

the

Sangye

(2)

lat-ter

you

tenure

his

and

Rinpoche

when

were

(1902-1971),

completed

former

If

Dezhung

two assistants

seminary,

Dezhung

his neck and

disciple.

obliged

seminary

seventh

(ca. 1893-1956),

Khyentse

can?"

senior

The other

Khamche

chen

scarf around

Thub bstan rgyal mtshan

(1943-1950)

Rinchen

728

years

four

white

Rinpoche's

who

to assent.

Mdo srid
had

Lekpa

it, then

Rinpoche

placed

are

said, "You

Lha

assisted

gave
other

the

great

194

Dezhung

Rinpoche

reading-transmission

the Collected

early

morning

then

did

to

volunteered

give

the

of the Sakya

Founders

(Sa

skya

an

period

Fruit teachings,
he

also

SEATTLE

for

Writings

bka' 'bum) during

IN

SAINT

the

before

Path

main

with

Its

which

in the

upper

temple

called

the

Rtse

lha

khang, which Jamyang

Khyentse

Wangpo

busy during
weeks

had

because

later

practical instructions

any

from

any

Dezhung

Rinpoche

was

each

day

he

also

had

to

give

the

for

as

the Path with Its Fruit

accept

built.

these

assistant

teacher.

730

He did not

offerings

the main recipient

of the text-transmission

or

from

of the ordinary

monks. "This is
Sometime

Rinpoche

also

during

Chokyi

collected

writings

the

their

long

he told them.

relationship,

73 '

Dezhung

gave

Khyentse

during

gift of the Dharma!"

late

Lotro

the

of the five

1920s)

text-transmission
Sakya

and

founders

other

major

for

the

(evidently
Sakyapa

reading-transmissions.

732

detailed

conversations

with Dezhung

others),

through

the

religious

practice

which he

vocabulary

of the

Rinpoche,

could
and

various

especially

During

the late

Lotro

Chokyi

resolve

of

here

with

the Sakyapa)

traditions.

of 1954,

from

(among

doubts

systems

(and

summer

benefited

Rinpoche

about

theory

and

Dezhung

733

in the sixth lunar

month (ca. August)

when

the

with

Its

telegram

Fruit

the Dalai

Lama

group

of gov- ernment

meet

with

the Sakyapa

Dagchen

Rinpoche

Jigdral

for

via Derge.

Dagchen

have

Avalokite5vara

given

received

735

these

Khyentse

(Spyan

instruction

that he himself had

Serdokchen.

to

received

(Dezhung
teachings

was

to

leaving in the middle

Chokyi Lotro convinced

During this stay at Dzongsar,

to

were to

He

China.

request.

him he should obey the Dalai Lama's

said

to join

who

during these discus-sions.

much regretted

ings, but Khyentse

was a request

leaders

in

leaders

tradition

It

well

Dagchen

Rinpoche

and religious

Communist

represent

of the teach-

for

were

teachings

arrived

sent from Lhasa

Rinpoche,

from

Path

underway,

~om

Rinpoche

Dezhung
Chokyi

ras

gzig.r

Dampa
had,

on a spe-cial

of

734

Rinpoche
Lotro

dmar

khrid)

Rinpoche

course,

occasion

is
the

at
also

from

at Tharlam in 1934.)

Rinpoche

Kdlacakra,

Bsam

r Tsa g.rum
(1931-1980),

pa

visited

and Mgon

and

many

Bar

po

Don

Dezhung

Drukpa

Rinpoche

also

Trungpa

Dzongsar

for

the Lee btsun snying thig,

!hun grub,

sprul,

arrived,

together with him

who

that included

sgril sgrub,
Khams

Dezhung

young

the

(1939-1987),

month-teachings

Eighth

with

received..:...._along

Dzongsar,

at

While

Lekpa Rinpoche

chad
ber

lam g.ral

nag.

brgyud

Rinpoche

Then
nyi

ba,
the

rna

received

RETURN

and 'Ba'
Locro.

{Phur

of Siidhanas
Khyencse

main

at Jyekundo
Rinpoche.

Dilgo

the

activities

Chokyi

initiations

of

Vajrakila

Khyentse,

and

went

up to

the mountain

the

there with just

spent

the whole

agreed

not

at

Collection

the

was

who had briefly

in 1919,

The

During

having

195

Khyencse

received

students

(I9I9-I99I),

close.

They

VISIT

with Its Fruit teachings

very

camped

also

"lower"

Path

Rinpoche

Dezhung

Locro,

the

and

under .Shenga

as

and

stod las smad las).

among

Also

poche

from

teaChings

Rin-

"upper"

pa

I TEACHING

KHAM

ram Kagyii

Dezhung

the

for

TO

at che

Dezhung

retreat

rime

the

three

lamas

at Osal Larigang

encourage

discussing

time

Chokyi

Rinpoche-were

summer,

small

co engage

same

chree-Khyencse

hoc

Dilgo

studied

and

for ten days.

religious

in mundane

calk.

736

topics,

66. Oligo Khyentse

Kalimpong,

Each

attainments

calked

Dezhung

masters

many

Khyemse

new

ochers

(rtogs

much about

Rin-poche

details

Rinpoche

disci-ple of Garon,
these

the

and realizations

They also
and

to

described

incidents,

shared

about
Chokyi

was

own

his

pa

Rinpoche.

in

India, in 1959

meditative

phul).

Garon Ngawang

with

the

Lekpa,

ocher

two

the life of his great

teacher.

was a

devoted

Loera, who

surprised

and

delighted

and said, "You remember

co

hear

so many

derails

chat

are

Anjam!

You

should

recording

these

not

ocher

formal request with

in

the

compose
a

biography

an

accounts!"
scarf and

by

additional
Lacer

he

Dezhung
biography

even

made

196

money.

Dezhung

737

account,

but

Rinpoche

he

before

Chinese invaded, and it

Previously
Lotro

some
appear

in

lineages.
them

also

was

Rinpoche

write
from

important

Rinpoche

said

enough

are

Dzongsar,

Dzongsar

matters

which

of

Khyentse

see

started

publish

peace

Khyentse

to climb

of

line

and

supplicants

left

pilgrims

the

and

Rinpoche.

up in an open flat
up. Now, after a
seclusion

who

Rinpoche

up to

Rinpoche

Khyentse

tent set

would

but
their

for

738

hundreds

small

them

to have been lost

presumed

Dzongsar

they

relative

various

to

arrange

to

time

Dzongsar

them in

days

would

in 1954,

He received

Larigang,

he

who

teaching

Rinpoche

came to see

few

region

Ga

them to Khyentse

supplicants

before

Chokyi

biographies

Sakyapa

during the ensuing times of trouble.

place,

the

wrote

before

in

it, the

Rinpoche

eastern Tibet, and they

When

a new

write

Dezhung

not

publication

to

masters

Dzongsar.

from

to

lost when he fled from Kham.

him

most

Khyentse

and presented
there

great

the

sEATTLE

finish and publish

Khyentse

asked

of the

of

was

IN

began

could

Dzongsar

had

SAl NT

had
about

in

Osal

come

to

important

mountain

retreat

were

where the lamas

blessings.

and request

staying

audiences

and

739

I955
In

winter

Rinpoche

{late

1954/early

group,

excusing

Sakya.

Her

1955),

himself because
death

Jigdral

before

from China

returned

his mother

considerably

dampened

and relief at his return. He also had

disturbing

things in China, which

for Dagchen

continued
Finally

Rinpoche's

Lotro finished

Chokyi

of the monastery,

tantric feast

23,

private

gave

on

they

the Path

Before

(gzims

instructions

the disciples

on

his transmission

them

the

chung),

on

departed,

all

of the

lunar

New

Then,

in

Dzongsar

ofMahakala

Khyentse

of

guru-yoga,
his

Year

own

Khyentse

the meditation

initiations

hall

then performed

with Its Fruit

in Dzongsar.

Tara, and the secret instructions

conferred

rites
Lotro

Chokyi

In the main assembly

celebrated

1955)

quarters

Rinpoche

teachings.

teacher and students

based

which

(February

of memorial

Khyentse

for

the Path with Its Fruit teachings.

Path with Its Fruit

after

the

seen many

made him worried

number

mother,

in his

had died in

happiness

the future. After completing

Dagchen

the others

ofWhite

(Mgon po).

Chokyi Lotro

the

protector

(Mahaka.la)

and also the initiations

for the

RETURN
VISIT

Three

KHAM

TO

TEACHING

197

of the

lha

was a great ceremony

monastery

Khyentse

in

Dagchen

Rinpoche

Sangye

Rinchen.

followed

by the

gsum).

At

the

the

were

disciples

for

made

his

hall

ofDzongsar

long life

at first

and

by Jigdral

and next by the latter's tutor, Khenpo

came

Then

Phyag

Sakya

rnam

in the main assembly

mal).gala

offerings

Great

the

which

him

offered

much else.

'dzin,

(Tshe

Deities

Long-Life

end there

mdzod

Umdzay

Dezhung

Ponlop

Rinpoche,

Phrin las

Phiintsok,

Cho

and

bstan

many

others.

Studies at Lhagyal in Yilhung

In spring
Dzongsar,

thereafter,
Sakya

Kham for

he had

Rin-

Lhagyal

little

more

poche

and

monastery

a message

came

party

Khyentse

that

pilgrimage

slipped

he learned

after

Dezhung

to

returned

the

of 1955,

away

from

than
the

in

a year

Sakya

Yilhung/

Dzongsar

Chokyi

Dzongsar

Lotro

had

incognito

that all the main lamas in Derge district

being summoned

by Communist

officials

to

Soon

40

informing

to Lhasa. Later they learned

from

in

party

left

that

when

were

meeting in

Khyentse

China.

the

coming

the

Tibetans'

Dzongsar,

storm

he

gave

there, he hastened
grub

Pho

to

proceeded

announced

on

went

of

on to

foreseen

to

blow

When

life.

Kham. But

brang

have

catastrophic

his des- tination

leaving

as the pilgrimage site

as soon as he reached

Lhasa, where he stayed with the

noble

western

Tibet

plans

to leave

his

seems to

and

way

traditional

of Chu bo ri in western

Bsam

Lotto

Chokyi

political

Even

family.

when

Tibet.

First

he

he

never

he

Sikkim,

and

merely

"pilgrimage"

to Lhokha, and then he gradually

onward

way

traveled

by

ofDorjedrak,

and

Gyantse,

Sakya.

Khyentse

been

still

clear

from

many

Communism

make

had

From

Kongtriil

pilgrimage

take

Kham

there.

He

intentions

he wrote

that

probability

he had left

that

Chinese

intended

to

to India and then settle permanently

Shechen

Kongtriil

wise to leave then, too, though he

stay/

his

Tibet

explaining

over

from

yet it would have

he made

Central

owing to the

would

in that country.

departure

of his disciples,

traumatic

the start.

for good,

more

to Shechen

letter

Lotro's

Chokyi

greatly disturbed

thought

was

it might

be

later convinced

to

41

Before

Khyentse

Chokyi

Lotto

left,

Dezhung

Rinpoche

expressed

accordance

his desire

with his promise

to look after the monastery.

him to

stay

longer

with

sake of Minzu Rinpoche.

the

to return

to Tharla:m

in

to Gaton Ngawang Lekpa

But Dagmo
family,

Kusho

especially

wanted
for

the

Khyentse

Chokyi

Lotro

IN

SAINT

also

SEATTLE

encouraged

him

to stay

with Jigdral Dagchen

Rinpoche,

Dagmo

prevented

Dezhung

Kusho,

Meanwhile,

at Lhagyal

back

pleasant.

nearby

Chinese

the monastery,

questions

about
wealth

away, at

Manikhingo,

they

summer, on

August

posted

down and later asking

Just

found.

three hundred Chinese soldiers

lunar month

was

noting

any
or arms

unusual

In late

this

conditions

cadres

Communist

frequently

inspected

over

in Yilhung,

neither settled

nor

and

family,

to Tharlam for the time being.

poche from returning

were

and

Rin-

were

the twelfth

two

miles

stationed.

742

day of the seventh

(ca.

29, 1955),

the

second

Sakya

son,

Anandavajra,

born at Lhagyal

monastery.

During

Paljor,

or

Dawa,

(1910-1991)

this

period,

Dilgo

Khyentse

Trashi

Rabsal

give teachings

at the

was

invited

to Lhagyal

and began

to

palace

into

the

of

Rinpoche
the

Denma

the ministers

Khyentse

Dilgo

tshang,

the

family

of

was

king,

Karma

Kagyii master

and

Nyenpa

younger

the

Rinpoche.

masters, including

He had studied

Khenchen

Rinpoche

transmitted

the

and

and

Trea-

sury

the

Treasury

Khyentse

taught

oflnstructions
gious

next

the

(Gdams

instructions

traditions

ma

nam Rgyal
or six

ngag

of Tibet. These

mdzod),
eight

teachings

had

(Rin

chen

Re

ngag

(Gdams

sprul Rinpoche.
months,

Dilgo

Treasury

KongtrUl's

all

he

at Amdo

teachings

five

them

Khyentse

Rinpoche,

of Instructions

of

many

under

ofjewel Treasures

mdzod) collection to Drung

During

the

meeting withJ igdral

Dezhung

gter mdzod) collection of gter

bkong

of

Shenga, Shechen Gyaltshab

Lotro. Prior to the present

Dagchen

of

brother

'Gyur med padma dbang rgyal, and Dzongsar

Chokyi

one

to the

Derge

Sangyay

Dilgo

chieftain.

Chago

had been born

of re li~

collection
major

went

spiritual

on every

day,

with the bestowing of initiations, instructions,

and

text-transmissions.

Rinpoche

Both

Jigdral

Dagchen

and Dezhung Ri
n~

poche received

these teachings,

along with

many

lamas

from other schools,

in

Kham.

among
At
invited

Kusho

and

palace

in

two-year-old

Minzu

the disciples.
the

Chago

certain

Longtri"
revealer

Dagmo

were alsQ_

Rinpoche

Lhagyal,

the

lamas

or

khrid?),

"Lama.

(Lama

of treasures

Klong

khrid

Giang

(gter

ston), to demonstrate

his

powers.

He seemed

to be able

to snatch statues out

as

of thin air

Dezhung
tended

he danced

and whirled

about,

though

Rinpoche

to think

this

was a

magical

trick

or

sleight

of hand. During this timej'

Dezhung
Kusho,

Rinpoche

in Tibetan

spelling and

grammar.

also

tutored

his

niece,

Dagmo

RETURN

VISIT

While

Dilgo

numerous

Rikhli,

note

porting

Then,

as

deputation

insistent
from

was

winter

monastery
Rinpoche'

grags

pa),

bran g) from

Konyak

had

northwest

of Lhasa,

horse

sponsored

Lhagyal
Rinpoche's

kick.

the

and

had

time

as a
The

family

recitation

of

neighboring

grieving

sister

in

death

of

much

monasteries.

by

lama estate

to

Minyak.

leg wound

him sorely

in his

Nangdzin

(Dkon

Yangpachen,

untreated

missed

prayers

via

so

visit

first

an

arrived

of the

him

forty-nine

result of

convinced

letter

of Rinpoche'

of his

age

at

came

a sup-

Konyak

helped

business

the

died

brother-in-law

who

the trading

managing

Some

monks

which

them

informing

Kapshi.

743

approaching,

chiefly

and

including

T opden,

an
visit

to

invitation.

first

of Minyak

invitation,

Chago

Dezhung

from

teachings,

Rinpoche

'bri,

to give his assent.

Jyekundo

mchog

the

refused

Dagchen Rinpoche

(bla

in Minyak,

Lha

Chukmo,

second

another

still giving

Dagchen

monasteries

Sakyapa

Rinpoche

time later

with

Jigdral

for

Lhagang,

Dagchen

was

Khyencse

came

invitation
the

I TEACHING

KHAM

TO

199

and

memory

at

Dezhung

Wangmo

went

back to Tharlam to settle family matters.

~
t.A Second Visit to Minyak

UST

BEFORE

the Sakyapa party departed for Pal Lhagangin Minyak,

where Jigdral Dagchen

Fruit teachings,

Rinpoche

Dezhung

planned

Rinpoche

to give the Path with Its

an urgent message

received

from the powerful Rikhii Kusho Jigme Chokyi Oser (1892-1956),

tant Sakyapa

lama in Minyak.

was

ill and

gravely

Dezhung

Rinpoche

retreat,

monastery

of Rikhu/

was

he

The lama wrote

to

wished

about
44

accompanied

half

meet

his

the others

left before

the Rikhi.i

On Dezhung

excellent

kilometer

he
had

by

young

the

already

evidently

Rinpoche's

arrival,

started

had

no

again.

to

from the main

Minyak

time.

regrets

the

Rikhii

Kusho

was

in

a per-fect

time to die,"

Chinese

Communists

The

instituting

Rikhu

45

and joked, and

"This would be

at the

remarked

that he

On the final leg of the journey

to improve. He laughed
spirits.

guru

and rushed

Onpo Trulku (b. 1944) and several others/

seemed

his

visit there and still the most i

mpo r~

close disciple from his previous five-year

their

about

"reforms,"

not

seeing

and

he

further

changes,7
The

4G

Rikhii

extraordinary
of Three

Dezhung

Kusho
form

Red

requested

of

one

Deities"

Rinpoche

Kunga Rinchen/

47

initiations

deity

(dmar

had received
but Dezhung

po

it would

Finally

be wrong!"

Dezl;lUng

requested.

Rinpoche

At the beginning

the

the

"Cycle

skor gsum)

that

in Sakya from Ngawang

Rinpoche

"I am about to depart from this life. If

me,

into
the

from

you

Rikhi.i

assented

at first refused.
don't give it to

Kusho

protested.

and bestowed

of the initiation,

it

as

the Rikhu

up to offer full prostrations to

you, my revered guru, so please don't mind if I offer
partial prostrations from a seated position!" 748
Kusho

said, "I can't

On this

occasion,

blessing, instructions,
Mkha' spyod

ma,

get

Dezhung

Rinpoche

and text-transmission

the initiation for Rig

granted

the

for the Na

ro

byed

SECOND

rna

VISIT

(Kurukulle),

MINYAK

TO

and also other teachings

any

but had not found

promised

his previous

visit. The Rikhli Kusho

hat that he had planned

dagchen.

Now

he felt

high throne prepared

assembly,

was

he

had

an

so

to die,

Rinpoche

him to sit

on

on

to give

excellent

red

to the Sakya

to offer

about

for Dezhung

requested

that he had

opportunity

pa.Q.qita

an

201

he had

and, calling

it. He respectfully

said:

I had

originally

here.

Since

you.

means

but

you were

as

Lekpa Dorjechang
it to

kind

this
able

empowered

Sakyapa

tradition

religious

traditions

now

to

take

teachings
in
of

Ga

to

invite

him

enthroned

by

I am going to offer
that

you

care to preserve

in general,

particular,

hat to

pa.Q.qita

and

request

earnestly

enough

increase the Buddha's

his regent,

I therefore

be

to offer

was not

intended

dagchen,

the Sakya

and

Tharlam

by all

and

the Glorious

especially

the

monastery

and

Rikhli monastery!

Dezhung

Rinpoche,

no

doubt

having

in

mind

corre-

special auspicious

(rten

lation

'brei),

accepted

you

request,"

long-tailed

the "supports"

mind.

749

About

deeply

day

the

worsened

and

in

preparing

ceremonies.

auspicious

of small

signs

relics
in the

saying,

752

at

It

this

said

time,

lama's

tsha

(salt

bathing

wrapped

the

tablets

days, leading

there

for

the

remaining

the votive

as a

the
the

corpse,

from

mustard

used

death

ma.Q.c;iala,

that

such

white

and
health

the

and placing

was

and

He performed

the full forty-nine

resembling

gdung

tablets

beginning

initiations

the

the
The

speech,

including

in

up

head.

Kusho's
The

50

before

votive

and bone fragments,

all the

rites,

corpse

He stayed

the

Rinpoche.

offerings

the

body,

Rikhli

away.7

passed

Dezhung

of

a stupa. 751

found

the

making

cremation,

ashes

he

picked
his

many presents,

receiving

after

cre-mation

coronation

he

on

it

of enlightened

and

full funeral

time

put

and

offerings,

saddened

corpse,

hat

then offered him

with

making

request,

formal

same

at the

and

pa.Q.qita'

Rikhli Kusho

this

as

"Yes, Iwill do just

were many

large

number

seeds

being

preserving

the

some

the

remains?).

Dezhung

Rinpoche

mentioned

to

of

mourning

disciples

deceased

extraordinary

how

Rikhii

great

Kusho,

master

with

his

respect

praising

powers

was

him

for

as

of clairvoyance.

the

an
He

told them:

When I was about

the Rikhli Kusho

to leave for Central Tibet, I asked

to foretell

work out. He told

me,

how the journey

would

202

"Three
there

negative

circumstances

will be

strife

between

one

third

of the

second,

waste; 71 and third, after

difficulties.

religious

in

And this

is

exactly

what

was a great

Sakya,

keep

happened.
who

Therefore

possessed

go

will

you

a very

first,

retinue;

offerings

reaching

being

you:

to

your

of things. In the end, things will turn

spective

master

SEATTLE

will happen

servants

you must

Therefore

IN

SAINT

753

to

will have

broad

our

per-

welL"

the great

unobstructed

clairvoyance!

Before

Dezhung

he

passed

Rinpoche,

of Changchup

Nyima,

life, Lungrik Nyima?"

away,
"Do

the

you

Rikhii

possess

the previous

Kusho

birth of

asked

biography

your

prior

67. RikhO

Kusho ofMinyak

as a

mature master.

"Such

biography

of Changchup

Nyima is not to be found anywhere in

the regions west of here," Rinpoche

"I have

a copy

publish it t hro ug ~ xylograph

the

After

replied.m
if you could

of it! It would be excellent

Rikhii

Kusho's

printing."
death,

Dezhung

requested

the senior. monks

Lama

Rdo

rje

and

rgan

search

for

that

Dge

despite

of it

their

in the

where it

was

Lhakpa

best

large

efforts

to

they

collection

could

not find

of bundled

believed to be. Then Rinpoche

Rinpoche

dbang

rgyal

book,

but

any trace

Tibetan
himself

books

came

to the book

room

and told them, "All right, then

S.ECOND

VISIT

MINYAK

TO

203

a volume wrapped in such-and-such a

specappearance of the one he wanted to see. When

please fetch down

cloth cover,"
ifying the

they brought the

book he had described,

it turned

very one

out to be the

they had been fruitlessly

were

seeking.

All

astonished

overcome
Many

the students

and

present

attendants

and

with deep faith.

756

of the greatest

lamas

were

in Minyak

invited

for the final rites of

the Rikhil Trulku.

These included

Dezhung

Rinpoche's

revered master Bo

Rinpoche,

Gangkar

Rinpoche

who

was

delighted

to

see

Dezhung

again.

That lama remarked

that the deceased

Rikhu

Kusho

had

been kind to them,

because

once

through

again.

interim

his

passing

Gangkar

Rinpoche

Chinese to work

as

in China.

teacher

they

were

to

able

meet

In the

of sorts

had

757

been

pressured

He had already

lost

by the

much

of his personal inde-

pendence.

He

now

but

many

had

Buddhist

Chinese

disciples,

the Com-

munists

were

changes

they

were

making.

He

told

see at

in control and he could

Dezhung

Rinpoche

how

first hand the

the

Chinese

had started confis-

arms

cating all

at the request

At Rikhii,

Rinpoche
the

and private wealth/

of the populace,

Dezhung

performed

initiation

empowerment.

of Avalokite5vara

and

long-life

some

Because

were

of the local people

gave

58

afflicted

by "nagas"

(klu), he also

the initiations

for Klu dbang rgyal

new

scriptural

inary,

gave

he

Pal}.9ita-Mafi.jusri

Jam

sbag

po

and Klu khyung

khra (?). 719 In the

sem-

sgrub)

Dezhung Rinpoche

the

initiation

guru-yoga
to

the

of

the

Sakya

(Sa

student-monks/

60

Afterward

had

high words of praise for this seminary.

Dezhung

monastery
also

Rinpoche

then

left

Rikhi.i

for

the

of Pal Lhagang,

in Minyak.

The

Sakyapa

party

had arrived

there

pre-

about four weeks

viously,

rwo

chartering

Manikhingo.
residence

with

from

Pal

Lhagang

station

at

monastery,

the

at

them

center

local pilgrimage
standing

buses

up

He took

in the midst

of

nomadic

on

plain

the great tea-trade

It

was
a

the

entrepot

of Dartsedo

(Tachienlu)

the home of
Buddha

famous

same

age as

sanctity

the

image

the main

route from Derge to

761

to be of almost

considered

and

Lhasa

Jowo

figure

and

said

to

have

been

brought there by the Chi-

nese consort
Srong btsan

of the

seventh-century

Tibetan

emperor

sgam po.

The location

was

then far from perfect, because

the

new

Chinese motorable

road (actually

dirt track full of deep ruts and potholes)

had been built past

one corner

of the temple,

and all night

one

could hear

the groaning of truck

engines

as convoys

of heavily

loaded

vehicles

passed

by.
The

main

purpose

of Jigdral

Dagchen

Rinpoche's

visit

was to

give the

204

exoteric

do,

of the Path

transmission

had commenced

before

laypeople.

SEATTLE

with Its Fruit. This he

to

large

nuns,

monks,

IN

SAINT

gathering

of

some

thirteen-hundred

and

The

local

Chinese

authorities

Communist

noticed all the activ-

ity and sometimes

in the midst

ceremony,

of

came to

they barged

aisles, asking

Now

and then,

in and strolled

up

and down the

ques-

tions and generally

During

investigate.

this

disrupting

time

Dagmo

the proceedings.

went

Kusho

into

White

Tara retreat under the

guidance

of Dezhung

Rinpoche,

months

and

weeks

meditation.
(homa)

chat

open

women,

and for

perpetrated

of

the

by

Chinese

monks

and

rwo

her

in

news came

had broken out

of the bombing

and

next

the fire- offering

the Communists

The reports

children,

the

instructed

for her. During this retreat,

revolt against

monastery

atrocities

he

At the end, he performed

ceremony

in Lithang.
main

three

of the Lithang

subsequent

soldiers

nuns cast a

merci-less

against

pall of dread

and
of

over

gloom

young

the

Lithang

congregation/

came

monks

had been called back to defend

at

Minyak

gave

novice

While
Rinpoche

several

hundred

thousand.

monks,

were

Most

sacred Jowo image

walking,

dif-ficulty

many

ordinations.

At

Lhagang

teachings,

number

also

Dezhung

of

of trulkus

spe-

leading

Na

ro

students,

and lamas such

Chos

sprul

initiations

Mkha' spyod

instructions

When

as

in giving

rna,

for

gave

other

headed

to

by

Rikhi.i Oncri.il

Kun

Chos dar Mchog sprul 'Jigs

Kap-shi T rulku,

Yongdzin

Rgan

both Opal

Dbon

gcen

Lhakpa,

and

included

mgon

and the related esoteric

in che Tsharpa

giving

former

and having

instructions

Bsil khud Mkhan Ngag dge. These teachings

extraordinary

the

role

also

practical

rwenty-five

med chos kyi rgyal mtshan,

'khyil,

before

the venerable

Rinpoche

cial

dga' bstan pa'i rgyal mtshan,

Dga'

one

in the Path with

then in his sixties

played

to

than

764

including

group

select

Rinchen,

was

Dezhung

at Lhagang

ordained

they

63

ordination

even more

to

perhaps

Sangye

who

of Sakya,

said

time,

monastic

there, during breaks

Its Fruit teachings.

abbot

second

full

group

small
and

their monastery/

this

or

62

in tears

Zhal

the
and

practical

tradition.

instructions,

he

explained

to

his

students
the

how

text

importance

certain

should

misbe

spellings

corruptions

mentioning

correct

learning

of

and

corrected,

spelling

in
the

and

grammar. He remarked, "Thanks to my having attained

a little 'eye of discriminative understanding,' I am just
capable

of correctly

discerning

meet with such misspellings."

as a

modest

admission

by chen attained.

765

what

This

was

is

right

when

later interpreted

of the great learning which he had

ASECONO

VISIT

MINYAK

TO

During the transmission

time, Dezhung

in two monks

already

Wangchuk

and another

received

can come

in

as a

and

ask

once

the teachings

highly

them about

monk

Rinpoche

of

monk called "Lama."

hat to speak

had written

one point
young

promising
(Mingyur

pleased
with

their

even

took off his

informally

Lungrik

brief record of the teachings

you two

instructed

more

them
lives.

invited

"Since Lama

in Derge,

and

(Bsam

individually,

pair," Dezhung Rinpoche

them. He seemed
ceremonial

at

Rinpoche

together-the

Minyak Lungrik
Lithang)

of the "Inconceivable"

tions to each student

mi khyab) instruc-

one at a

205

Wangchuk

received

during the Path with Its Fruit, and he showed

Rinpoche

the introductory

After reading

ever

the

verses,

verses

he had written for it.

Rinpoche

asked, "Have

studied poet- ics?" When the monk answered

he recommended

that he later study poetics under

Gangkar Rinpoche.

introductory

record.

verse

you

"No,"

Rinpoche

himself wrote

an

in ornate poetical style for that

766

When the instructions

Lungrik Wangchuk

rec-

were

nearly completed,

ommended

to his fellow

senior

students

and vajra-brothers

more

for still

instructions,

Madhyamaka"

(Dbu

that they ask

this time

on

the "Great

ma

chen po). He asked the monks who

were

senior to him

to present the formal petition to Rinpoche.

When the older lamas

presence

came

into Rinpoche's

and madethe

request, Rinpoche did not

answer

them but turned to

Lungrik Wangchuk
and gazed at him with wide
knew it

was

Wangchuk

request.

was

who

thus showing

that he

one

really

responsible

that should be fulfilled,"

though he deferred
the instructions

for the

your

"Basically

request is

eyes,

Lungrik

he said,

giving

then. He said he hoped to do

so some

time in the future,

saying that Minyak and all his students there
imponant

While

to him/

Dezhung

were very

67

Rinpoche

was at

Pal

Lhagang,

the

younger

four

on

lingered

who

son,

Anandavajra

months

old, fell

Sakya

or

three

was

and

on.

Fresh
in the
advisors

This worried

responsible

health and longevity

news
west,

for

who
bad

Dezhung

performing

rituals

was
cold

just
that

Rinpoche,

for

the

of the children.

of worsening

so

("Ani"),

ill with

Jig-

tried to speed

dral

up

fighting

Dagchen
the

pace

came

from Lithang

Rinpoche
of the

and

his

206

Path

with

(February

three-day

Its

Frnitt eachings.

12,

1956)

the

celebration,

At

though

SEATTLE

the

lunar

were

teachings

the Path

Finally

festive.

IN

SAINT

the

New

halted

Year
for

was not. very

mood

were

with Its Frnit ceremonies

completed.
De2hung

Rinpoche

district

family

decided

to

urgent

medical

care

After

travel

sorn

six-hour

At

trouble

plans,

expected

with the :. rest

Derge

the

go to

Dartsedo

for his

getting

driver

pneumonia)

for treatment.

was

Ani

official

took

by

to

bus

leave

to

the Sakya

to

get

great-nephew,

to change

the: whole

family

Ani.
their

on

the

over two passes.

(who

admitte4

return

(T achienlu),;

younger

jeep ride to Dartsedo,

Dartsedo,

to

of the party, but

by

then

modern

probably
Chinese

His mother stayed with him

if;

had

hospital

68. Ani Rinpoche of the Sakya PhUntshok

at

the

same room.

One

perform auspicious

incense,

rang

staff peeked
of the

party

Rinpoche's
Wasi

his

into

day

rites

stayed

at

and

Onpo

Trulku

house/

69

the

home

(1925-1993),
and

scattered

and

old friends

skyabs

Dezhung

room

head

and

of

of the

As he burnt his
rice, the

one

763

of

Chinese

The

Minyak

Waschab

rest

Dez.hung

A ja Bskal

of the

great

carne to

Rinpoche

snickered.

disciples,

father

palace

(1956).

of purification.

bell,

the

age one

bz.ang

Rikhu
trading

Finally,

after

improved

and

more

days,

few

where

a
was

emergency

the buses

of treatment,

released

the party

they expected

told that

week

from

headed

to takes buses
had been sent

there. The

the
back

Ani

was

hospital.

to

Pal

to Lhagyal

to China

much
After

Lhagang,

but

due

were
to

an

SECOND

6!). PhUntshok

Dagchen

Phodrang

Rinpoche,

atmosphere
revolt

as

as

family,

ca.

TO

1957

Ani Rinpoche,

was tense.

against

long

VISIT

the

MINYAK

Left to right: Trinlay

one

nun

Sakya

207

Rinpoche,

It

was

rumored

the Chinese

was

imminent,

Sakya

party

was

fighting would not break out.

Minzu Rinpoche,

sister, and Dagmo Kusho.

kept

at

that

an open

but also that,

Lhagyal,

open

Return to Derge and Yilhung

After

days

five

immediate

two

travel-

in

Jigdral

(including

went

infants)

Kardze

of waiting,

family

on to

Horkhok,

in

jeep

Rinpoche's

Kusho

and

Topden,

of Chago

on

way at

the

Rin- poche and the others

the

near

monastery,

Dhongt:hog
the

ing for three days with stops

and Tawu. Dezhung

Dagchen

Dagmo

Drago

were

left

behind at Pal Lhagang.

When

the

Dhongthog

the others,

dagchen's

Sakya

monastery
the monks

were very

there

to complain to the Chinese officials

Chinese

were

to

surprised

two

and dispatched
Dezhung

Rinpoche

completed

their

buses

bus

party

with- out Dezhung

hear

the

journey

and

annoyed

and

and went

at Kardze. There the

what

to Minyak.

and

at

arrived
Rinpoche

rest

had

happened

Three
of

joined

days
the

the

later

group

others

at

Dhongthog.
After

brief

party traveled

visit

on to

at

Dhongthog

monastery,

the

208

Nyarak

(Nya

Horkhok,

brag),

where

SAl NT

across

struggling

The next

Phuntsok

Sakya

palace

on

great earthquake
month

(ca.

April

twenty-two.no
Chinese

not

propaganda
ductive"

were

In

passes

had

in

was
only

meetings

members

po

lived

the fifteenth
21)

years

were
and

of society,

the

(1842-1864)

until

before,

his

where
the

of

death

when

party

altering
monks

told

he
could

was
see

only
how

the old religious

forced

to

but the

to

attend

become

"pro-

common

people

aged from bringing food offerings

being discour-

in

day of the third lunar

1864,

already

in
the

Dzongsar.

from

(pron.: Longnak),

glang

Horkhok

influence

traditions:

kyi

also
given

and to which Dezhung

nag

Giang

Phyogs

once

had

twenty-eight

foot

snowbound

was

stop

mgon

Skyabs

come on

had

SEATTLE

monastery

nearby
Lekpa

Garon

Path with Its Fruit instructions

Rinpoche

IN

to

them.m

After

immediate
Chago

one-night
family

Topden's

the Chinese

stay, Jigdral

traveled

on to

Dagchen
Lha ri

palace in Yilhung,

military

sgar,

Rinpoche's
the site of

was

also

headquarters

for

Derge. This

and administrative

Yilhung

district.

residence

at Lhagyal.

In the

summer

from

Minyak

at

studied
who

Horkhok,

invited

Dilgo

their

give

included

Dezhung
with

tantra Rgyud

personally

these

Dagchen

Jigdral

was

Khenpo

Kangshar

fourteen

years

impressed

everyone as a

gsang

to

a great

both

Khenpo

disciples,
Although

young

Rinpoche's

an

ba snying

the

Rinpoche.

relatively

Dezhung

Kangshar
and give

requested

instructions

district

Rinpoche

come

to

1980/81?)

main

Khyentse;

Dilgo

Khenpo

Shechen

Khyentse

to

reestablished

monastery

of the Nyingma

I<angshar

who

and

(ca. 1920-ca.

exposition

po.m

they

of 1956, after his return to Derge

Lhagyal

had

Wangpo

Then

(about

junior),

scholar

he

and strict

monk.

Mter

the

Khenchen
been Jigdral

who

had

adviser

return

Sangye

Dagchen

been

throughout

monastery,

Lhagyal

to

Rinchen

(ca.

Rinpoche's

serving

as

the journey

his

tutor
main

tenure

during

stay

received

teachings

Rinpoche's

from

in

Sakya

who

had

Sakya

and

teacher

and

to Kham, became ill and

died. This lama had begun his

Dezhung

the

1893-1956),

and given

as

abbot

there.

minor

He

in Sakya
had

both

teachings

to

Dezhung

Rinpoche.

Meanwhile,
in Nangchen

areas

with

people
revolts
reforms

tensions

and Gapa districts

long

prepared

were

773

political

history

to

breaking

fight.

of Chinese

Elsewhere

out in

of the Chinese.

continued

to mount

of northwestern

response

rule.

in

Kham,

Many

Kham

local

more

to the repressive

SECOND

Militarily,
Kham

VISIT

all

had

TO

Tibetan

Central

in

fallen

MINYAK

October

209

authority

in

western

with

the

capture

1951

of Chamdo, but this had caused little imme-diate unrest

there, and in fact the Chinese

dissatisfaction

suc-

ceeded

in playing

government

Lhasa

off

the full implications

day

Khampas
It

was

Jigdral

against

began to mount in Kham.

Dagchen

younger

Rinpoche's

brother, the monk Trin- lay Rinpoche

(Ngawang

Trinlay

sister

fags
Tibet

Trashi,

arrived

by Chinese

the deteriorating
brother

1934-1998),

Lhasa,

from

and family

even worse. 774

and

having

truck. Trinlay
conditions

the

only later, when

poli-cies had become

of Communist

clearer, that local resistance

One

the

and officials.

or

at first had

his

traveled
Rinpoche

Kunga

Tshe

from

sbyin

Central

had heard of

in Kham and urged his older

to return to Sakya

before

things

got

~
'The Activities of Khenpo Kangshar
and the Death ofSurmang Rolpay Dorje

I
I

N LATE

1956 Dezhung Rinpoche

Lhagyal

especially

Rinpoche,

who

Sometime

months.

was now

retreats-only

gtor

ma

believed
His

never

told

were

offerings

he did practices

brother

Kunzang

included

Dezhung

Rinpoche

who

Garu4a,

had

Tharlam,

Tara during this retreat. m

years

to

him

and

or

said
also

several

in

practice

prepare

this-but

ensuring
later

for

main

helped

vision

Dezhung

retreat

his

privy

Nyima

Minzu

three-and-a-half

strict

for

sad for all, but

to his great-uncle.775

others

the monks

practices

about

reaching
into

was

grand-nephew

devoted

after

entered

He

his

for

old and had become

Rinpoche

to the Sakya party in

said farewell

to Tharlam. The parting

and returned

the

it

his longevity.
that

is
776

the

main

asserted

that

sign of the goddess

Late

I957:

An

Invitation

from

Khenpo

Shechen

Kangshar
In

summer

the

came out

rituals

perform

an

refuse

two

go out

was

taking

(rin

of compassion.
monks,

a sort

up

of rest

letter from

he

was

Rinpoche

later

learned,

Rinpoche

and

Sangyay

brother

of

of Benchen

ingesting

quietly

monastery

in the

bearing
who,

written

Nyenpa,

spot.

substances

Kangshar,

had

by
for

secluded

arrived,

Khenpo

Dezhung

master

precious

staying

Dezhung

KagyU

Accompanied

that entailed

unexpectedly
Shechen

or patron;

he then left Tharlam

cure

to

he would not

student

778

into the hills to

ril bu). While

a messenger

urgent

sincere

Rinpoche

invitations

Usually

pill made of compounded

chen

hills,

any

from

attendant

special

Dezhung

many

received

for local patrons.

short break and went

He

of 1957,

fall

and

invitation

he would
just

or

of retreat

an
as

to both
Karma

in Ga and

the

THE
KANCSHAR

Dilgo

convey

insisting

monastery.

that

he

had

special

whom he

was

The

that
gist

attained

instructions

KHENPO

both

come to

of the

khenpo'

realization

to

Khenpo

and highly respected

year,

and

Dezhung

fond of and urgently wanted

Just the previous

monastery,

OF

211

Khyentse,

Thrangu

was

ACTI -VITIES

..

him

at

s message
wanted

to

Rinpoche,

to

see.

when they had met at Lhagyal

Kangshar
scholar,

had

been

but in the

strict

monk

70. Khenpo Kangshar

Trungpa
imbibing

(left) and

Trulku (right),
the c"'zy wisdom.

Surmang, 1950s.

intervening

period

unusual

teachings

convoked
practice

adept.
for

large

tantric

had

had

he had

public
rites

gone

reached
been

meetings.

openly

through

Thadam

giving

radical

about

the

at Sur-mang. He

He had also

and literally,

like

begun

to

realized

monks

and 'nuns who had been in retreat

he suddenly

called back into normal life. Many

Many

years

he

News

transformation.

he encouraged,

directly

or

indirectly,

to disrobe.

later

interpreted

great foresight

people

in preparing

Some

showing

secularizing
others

few

changes

attributed

remained

opposed

skeptical

radical

khenpo has

gone

Dezhung

that

them

just

about

breaches

of

the

siddhis.

his behavior
the

actions

around

to his enlightened

as

corner;
But

and strongly

monastic

rule.

"The

mad!" they muttered.

Rinpoche's

going altogether.

were

these

them for the radical

But

first

reaction

was

to

avoid

212

one sentence
"If

you

here,

see

in Khenpo

come
I will come

SA I NT

f N

Kangshar's

S E A TTL E

letter

worried

him:

don't

then

there

to Tharlam

monastery

to

you." Tharlam

belonged

to

discipline

was

would

methods
therefore

in

Ngorpa

tradition

and

its

monastic

strict. It

be highly

to teach his

come

the

disruptive

if Khenpo

Kangshar

began

new
the

Tharlam

temple.

Dezhung

Rinpoche

decided that,

what

may,

was

it

monastery

for him to

Thrangu.

He packed

in

the

interests

of

his

with

just

go to
a

few

things

and

left

one or two younger

monks

as

attendants.

things

Several

Kangshar's

had

at Surmang

in Nangchen.

pressure of the Chinese Communists.

activities

more

apparently

led

to

Khenpo

sudden changes
One

Their

was

the ever-increasing

propagandizing

and

other

intruded

and

more.

group

of

Chinese

soldiers

had

eyen

up

showed

one

denly

sud-

at Surmang

day

Di.idsithil

and announced

that they wanted to

use

the

as

there

"fort"

their

headquarters.

Obviously

great political changes

were

afoot.

Then,

As

summer

in the

been feeling

Kangshar's

close

Trulku

related

traveled

up

became

like

darkness

become

that

they

the

reached

snow-

of dark rock

the master.
of preparing

originally,

were

in the

and

like

in the

the

in

the

age,

snow

and

ing

age,

final

melting

seized

for the great dark

and

would
be

over.

saw
expanses
and

deep impression

with the

age

great

ahead.

terrible
779

it

and

it would

everything

in Tibet would

top of the mountain

were

age

in which light

iron. Then

showing, this left

He became

holy

golden

with

follow-

stone?)

of religion

fields

the

Doti Gangkar.

a diamond;
an onyx (or gzi

age

khenpo

the

visited

had been covered

w e ~e mixed;

Trungpa

Chogyarn

and

not

had

of atmosphere.

autobiography,

like

blue-black,

khenpo

the

change

mountains

to legend,

be dark and the

When

the

mountain

shone

disciple

his

mountain

According

had

in

into

snow-crested

the whole

of 1957,

well and needed

on

urgency

Khenpo

Kangshar

and devoted
completely

quickly

recovered

his

health

himself

to teaching.

He decided

no

that he would

longer address only

monks

but

community.
1957,

he

monastery's
talked

would

called

assembly

from

seven

evening with only

hour break. As

later:

teach

the

wider

lay

780

large

public

meeting

in

the

hall. He
in

the

morning

until

six

in

the

a twoChogyam

recalled less than ten

years

also

In the autumn of

Trungpa,

who

was present,

THE

we

our

rit-

the fundamental

us, nor

He taught

own

these

and

increase

prac-

verse,

nuns.

between

must

great

no

the

schools

fundamental

in the Buddha,

develop
kindness,

the

and tame

of the Buddha."

meeting,

four

spiritual

give

opportunity

"divine
joy,

In

to

the laypeople
this,

After

one

this

more

help

the

lamas,

for

781

to the lay

to study. The divisions

must be abandoned.
train-ing

Dharma

any

to do

As Chogyam Trungpa witnessed:

the different

give

refuge

not
had

this

and compassion.

He told them that they must

people who had

would

the Buddha

"Cease

he encouraged

awareness

held another

monks, and

longer be

tice virtue in abundance,

ways

other

but

that

was to

it

no

of the Tibetan people.

mind: that is the doctrine

their

khenpo

uals,

Dhannapiida

the

necessary

We might

teachings

the integrity

evil whatsoever,
one's

KHENPO

how

had reached.

to perform

destroy

terms

in simple

realize the times

allowed

OF

213

He explained

given

ACTIVHIES

KANCSHAR

on

and Sai].gha

stations,"

compassion,

how

to

take

and how

namely
and

They

to

loving

equanimity.

equanim-

Concerning

and

nonviolence

anxious

times that

He recommended

sbyong,

Atiyana

in

methods

Already

practice

the

khenpo

was not

accomplished
When

had to

he found

Khra

rgob.

Khenpo

say.

Khenpo

completely

783

Then

Kangshar

was

to the
changed.

to
he

His

acting

observing
Thrangu
continued

of

siddha

at

arrived

Thrangu

there in the residence

he went

to meet

Wangpo

one

of the public

eyes

were

The

of the

the master

and hear

of mind.

or

782

what

he

assemblies.

there, giving his disciples

nature

and

less and less conventional,

Rinpoche

He also went to

Kangshar

introduction

where

the conduct

quar-ters

begun

strictly

master of tantric practice.

Dezhung

monastery,

Shechen

openly

had

went

then

ings, which became

and began to display

monk

He

Gakhok,

should

the ultimate.

and

discipline.

(of blo

tradition

Mahamudra

ways

in southern

his teach-

on

the

loving-kindness,

the

in Surmang,

monk's

monastery

in

of lov-ing-kindness

with

for meditating

in unconventional
the

developing

for

that the doctrine

combined

that human rights

the old Kadampa

mind-train- ing)

and taught
be

ity, he stressed

were particularly
important
we were go in ~ though.

direct

master

alight,

he

was
was

unclothed

as

from the waist

if transported

up,

and he moved about airily

by sublime insight.

214

During

these

teachings,

their garments.
senior

Everyone

lama

the

of

Nyenpa

Sangyay

Khyentse},

did

just

and

so. 784

tradition,

"If

....

Kangshar.

the

have

year

Khenpo

Kaq.gshar

achieved

siddhis.

Rinpoche

respectfully

have achieved

In

siddhis,

openly

pri-

approached
Rinpoche,

this

Dezhung

Tantra

his order.

was

direct

further

and viewed

avowed

vate

mind

Dezhung

obeyed."

Guhyagarbha

the previous

to

Rinpoche

and

Later

me a

given

the

turned

wouldn't

" Dezhung

He could not disobey

the Buddha.

you

and

Dilgo

of

had at first

"If

I would

had studied
Kangshar

brother

and sat waiting,

he had

of course

Rinpoche
Khenpo

robes

shirt

Khenpo

said,

command,

(the

The master

your

for

Rinpoche

that

Rinpoche

suggested,

upper

his

enough

suggested

Kagyii

Karma

Trulku

politely

removing

removed

master

the

except Dezhung

Dezhung Rinpoche

SEATTLE

remove

the students

one

IN

SAINT

under
him

as

785

that

moment

he

had

Dezhung

him, asking,

"If

then please display

you
one

of the signs of achievement. to .me."

Khenpo

Kangshar

replied,

"I have

achieved

siddhi.

But

it

is

the

ultimate,

mind

are not to

Large

outer

Chinese

sermons,

crisis

being

resolved-in

every

passing

methods.
in

the

brandishing

In winter
confront

1958

with

run

high.

ever-increasing

was

worse

and

with

reassured

by

unconventional

openly distraught.

1957,

Khenpo
the

and

Kangshar

uncertainties

a man

One day

roamed

about

early

arrested

1959.

as
788

and

late

kept

the

last

in

Dorje

at his
large

months

of

to have been
Communist

789

Rolpay

east to

still teaching

He is reported

for two decades.

The Death ofSurmang

as

returned

and dangers

was

He

of Shechen.

in Dzakhok

imprisonment

districts

even

was no nearer to

.getting

cracked

the

sword, shouting, "Today is the day!"

head-on

or even

afterward

were

the

everyone

radical

finally

home monastery
gatherings

by

district

was

it

Not

Kangshar's
Many

on

But

contin-ued to

tensions

fact,

nearby

from

the

of

787

teachings.

of their

day.

group

outwardly."

brought

realizing

siddhis

Such

people

of

occupation

Khenpo

of directly
86

the khenpo's

hear

such inspired
The

siddhi

Mind/

be displayed

numbers

to

flocked

inner

Primordial

Trulku

After two

Rinpoche
journey

Dezhung

or

three days at Thrangu

managed
back

to

:Rinpoche

pleasant home of

to

excuse

Tharlam.

stopped

En

monastery,

himself and

route.to

in Jyekundo

Dezhung

began
Thar-

to visit

the
lam,

the

THE
KANGSHAR

his

younger

ACTIVIT!

..

ES

KH EN PO

OF

215

brother,

Dr. Kunzang

Nyima

(1916-1990),

and his brother's

yongs

wife, Tshe skyid

Kunzang
ofTharlam.

a young

'dzom.

Nyima

had

boy

was

there

originally

been

monk

was

When he

even

taJk

for

short

while

that he might be the

rebirth

of the

medicine

Jyekundo

Onpo

Trulku.

790

He

studied

first under

his "uncle"

(a much older cousin) Josay Gelong Jamyang

Gyaltsen and then

continued

his

outstanding
Jyekundo,

studies

doctor
Dbang

belonged

po

versed

seven

years

with

an

po

Tshe

rgyal.

The latter,

skilled

doctor and also

scholar

for

in

in

other

arts

and

fields

of knowledge,

to the Dbang

Labrang

ofJyekundo

monastery.

He

was

famous

also

for his knowledge

of

calculations

had learned

and

from the

prognostication

(rtsis),

which

he

master

po

Dbang

After completing

main

studies,

Yon

bzang

(Yon

tan

Nyima

went

to the

bzang

po). 791

his

Kunzang

adjoining

town, Jyekundo, and

began to practice

as

He

gave up

vows

his monk's

was

and afterward
invited

medicine.

groom

adopted

to

(mag pa)

the

childless

family of his landlords,

the Thab

'dzom,

g.yog

mo

the Nya

tshang,

Dezhung

monastery,

tshang.

He married

Tshe

skyid

yongs

daughter of

number

local family of good standing.

Rinpoche

also

visited

the

792

Jyekundo

meeting with
of learned lamas,

including

Khenpo

Ngakga

(a kind and modest

master)

and

retreat
tantric

Khenpo

Trinlay

Chophel.

Then

he

went back into

evidently

at Tharlam

for

several

months,

performing

propitiation

retreat (bsnyen pa). 793

In the spring of 1958, after the lunar New Year, while

Dezhung Rinpoche

was

still

in retreat,

Karma

nges

don

(19II-1958),

the

fifth successive

Tenon

birth of

Rolpay

chieflamas

sithil, serving

as

Trulku

Oorje

of Surmang

one

and

of the

Oiid-

regent-abbot

during the minority

of the

Chogyam Trungpa

Rinpoche,

Rolpay

visited

the

general

vicinity

of Tharlam.

794

Dorje Trulku

had left

was

and

Oiidsithil

on a

in Gakhok

teaching

tour. He had fallen ill

with

but had

influenza

and traveling.
reached

gave

they

Since

not far from Thaklung,

ofDronda,

his

ceremony, a

last public

teaching

He had

the village

and here he

to continue

chosen

long-life

already knew

initiation.

each other

from

the lama's

home,

Dezhung

previous visit to Gapa

when

he

ter,
whose

carried

visited

Dronda.

At

ill,

so

that

their

family

let-

personally

nunnery was

seriously
back

had

sent him

Rinpoche

by

his

sister

Ane

Chime,

T rulku

was not

in

time

Rolpay

Dorje

he sent

normal, friendly

and hours his illness

reply. But with the passing days

took

Oezhung

serious

turn for the

Rinpoche

worse.

He sent

monk to

216

bearing

second

SA I NT

letter, explaining

I N

SEATTLE

that he

was

seriously

sick and asking him

to perform

to discern

divination

what

was

best

to

do.m
Dezhung

teachings

Rinpoche,

pay

Dorje

chos

'grogs),1

sent

who

had

received

religious

with the RolTrulku

(they

were

"religious

friends"

or

quickly

96

message

hand-carried

from

stating

was a

that since there

real danger to the lama's

life, he should

sngags pa
a famed

(rtogs

go

quickly

to the

if that

is not

rug,

ofYu

master

realized

possible, then

retreat,

his

/dan).

"But

come

here to me," he wrote.

Rolpay

other lama,
decided

to

Dorje T rulku felt

so

come to

quarters in Dezhung

as
his

comfortable

bedside

never

he would

reach the

he

as

often

monastery.

Tharlam

Rinpoche's
possible.

and

or

He

was

given

labrang and made

Dezhung

asked

could help fulfill his wishes

own
if there

anything

Rinpoche

visited

was any way

he

to be done that

might lengthen his life.

Rolpay

Dorje replied

was

that his work

and his

finished

duty done.

For
improve;

days,

few

he and

conversations.
that

he

lama's

Dezhung

up

get

Rinpoche

testament.

He said, "I don't

my

next

mentioning

rebirth,

he had

would

like

deep

to be

Dilgo

his

lamas

But

faith.m

reborn

He

Khyentse

near

then he

long
better

to

to specify

need

great

the

many
much

around.

amounted

to

seemed

had

was so

walk

what

specifi-cally

whom

he

and

Dezhung

of

health

Rinpoche

morning

One

could

the

the

will

told
last
place

know,"

Rinpoche,
said

Nya lam at

in

that

Tsa,

he

the

homeland of Milarepa.
Dezhung
information

Dorje's

Rinpoche

did

not

want

to

relay

this

group

had

to Rolpay

monks, but the senior monk in the

to be told. The sick

lama

had by this

time

been at Tharlam

for

nearly

week.
Early

the next

off his coverings

sat

cross-legged

morning

Rolpay

Dorje Trulku threw

and
in vajra

monks to read aloud the

position.

He

instructed

his

text

his

of

daily

practices.

they

after

Soon

had

he had difficulty

finished,

breathing,

and

his

attendants

tried

help

to

him.

He

told them he could

manage

by himself, and then he breathed his last. 798

young

The next day, the

Trungpa

Chogyam

Trulku

(frungpa Rinpoche)

hurriedly

arrived

from

Surmang

a short rite. He
gave a small talk about

arid

immediately

performed
also

the great

kindness

of his

regent and led those

gathered

in

"Impermanence!

meditation.

Rolpay

cremated

remarked,

It's strange: he left

a corpse. "m

happy and returns

As

He

Dorje

wherever

died, they arranged

death, building the

had

expressed

the

wish

to

be

he
to do this

on

the fifth day after his

KANCSHAR

..

THE

own labrang.
the

on

monks

and

Dezhung

expressed

lama's

left

planned

Rinpoche
and

ciples

they

Surmang

performed

last

as a
were

offered

however
extension

carefully

much

group

{ro sreg). A

wrote

that

down

Rolpay

Rin-poche

wood

he

all

had

over to

written

they

Before

need

the Tharlam monastery.

801

the

account.

procure

might

the

Dorje

with gratitude.

help

the

yet another rite. 800

wishes

filled

and

Sarvavid-Vairocana

week and handed them

to

and

Vajrasatcva

Rinpoche

the

long and detailed

on

Rinpoche's

Trungpa

the

cere- mony

cremation

the previous

The dis-

Dezhung

performed

monks

disciples

of cremation,

performed

prayers.

and

Tharlam

instructions

KHENPO

of Dezhung

roof

monks

max:t4ala

ofNyingma

the

At the time

Surmang

max:t4ala

OF

217

stupa

cremation

ACTIVITIES

from

for

his

EZHUNG

invited

left his retreat

crulku of Lab monastery,

the ocher

9
Kham to Central Tibet

RINPOCHE

~
~i
g ht from

co come

side of the Drichu,

or

in early

the Gelukpa

mid-1958

and

on

monastery

and receive

Sanskrit

teachings

from him. The latter agreed and in return invited Dezhung Rin-

poche

co

In

visit

was

dwelling

the

disciples

gsar

on.

later

large assembly
the

began

of monks at Tharlam.

His main

ofSadhanas

ru

Pu

803

Trulku

young

two

Dgon

ofTrindu

trulku

sons

Ma 'das Trulku (both in their twenties,

was a

minor

Khyentse

trulku of Bamle monastery

or

then just deven

All the monks
monks

also

the

times

were

gathered

very

rebirth},

in Denma

twelve),

of Tharlam

few

visit. 802

thabs kun

(then in his twenties),

of whom

of 1958

(Sgrub

Collection

the

included

the Trindu

summer

In the

pre- pared at Tharlam for this

summer Dezhung Rinpoche

late

transmitting

btus) to

Lab

being

each

were
from

tense,

804

with

and

the

(born in Minyak,

large

in attendance.
ocher

and

of

one

retinue.
Quite

monasteries.

many

monks

But
who

might

ordinarily

This

was

have

the last

come

major

stayed

away.

teaching

volumes

of the

empowerments.

by

Dezhung

to finish only five

in Tibet, and he managed

Rinpoche

80'

given

In the

middle

of the

was a break while the Tharlam monks

com- memorated a holy day. 806 During the break
Dezhung
Rinpoche
gave the initiations from another
teachings

there

collection,

rtsa),

to

doing

so,

and

the "Hundred
the

he sud-

lost

his

improve,

he

Nyima
medicine.

monks

at

sent

When

that

the

Tharlam

Jyekundo,
By

other

denly developed

voice.

time

(Sgrub

Sadhanas"

from

asking

an acute sore

throat

illness
monk

him

area,

brgya
While

the Chinese

taken control of the Jyekundo

thabs

monasteries.

did

to

not
Dr.

quickly
Kunzang

come or

send

Communists

had

to

and people

had to

FLIGHT

TIBET

KHAM

FROM

TO

CENTRAL

219

to travel anywhere.

apply for official permission

Kunzang Nyima explained

him to leave

permitted

Chinese

the circumstances,
for

and the

no more

than five

days. He rushed north to Tharlam to treat his brother.

Three

days

soldiers

later

suddenly

monastery

the

sur-

their close associates.

name

captured:

his

prisoners

were

monastery;

anyone

had been

detained

a convoy

approached
the

capturing the

too

Nyima would have been

on

their list. 807 The

in the hilltop Jyekundo

the Communists

Meanwhile,

managed

and palace, together with

Kunzang

who ventured

ambushed

Communists

the Jyekundo

and Dra'u Pan palace. They arrested all

of the monastery

officials

trucks

Chinese

rounded

also threatened

near

to arrest

the monastery.

of forty-six

Chinese

Jyekundo. Tibetan resistance

convoy,

killing the Chi-

cargo, except

for

nese

army
fighters

soldiers and

single truck that

to return to its base. Now the simmering

unrest, which had erupted into violence further south in

Kham (such
turned into

as in Lithang) as much as two years earlier,

open resistance and fighting in Gakhok. 808

convoy

Because the Chinese

many

of the people in villages

lulled into
time

they thought.

concerned

Soon

attempted

Dezhung

to send trucks

was

Rinpoche

deeply

to teach.

but continued
fresh report

were
a long

of security. It would be

the Chinese

before

again,

sense

false

had been annihilated,

outside Jyekundo

came

that ten thousand

troops

from the Chinese People's Liberation

Many people

Army

were

heading for Jyekundo.

began to

flee, and Dezhung

Rinpoche

so

halted his teachings

that

the monk-students
who wanted
seventh

to

escape

could

do

so.

It

was now

the

lunar month

(AugusdSeptember

A week before
Tharlam,

809

demented

man

had

come to

ranting to

everybody,
wandered

1958).

this,

"We have to destroy

the Chinese!"

As he

about, he

tried to smash ally Chinese-made

goods he

came

across.
The Tharlam monks and other religious

grew more

students

alarmed at

the worsening

conditions,

and they told Dezhung

Rinpoche,

"You can't

stay in the monastery.

day now!"

may come any

The Chinese

With their

help he moved outside to

The situation worsened

a tent

in

nearby

area.

day by day. Many fighters

from the local resist-

ance

had

committed

death

and

came to

Dezhung

Rinpoche,

also blessing-pills

be taken if they
Dezhung

to them.

themselves

requesting

to

fight

protection

to the

cords and

to

were mortally
gave

Rinpoche

wounded,

which

220

Then

large contingent

from Jyekundo

towns

well-armed

assault

putting

captured

and

Other

White

they

used

Tibetan
to

the

Chifinal

tactic

in Chinese

at

chu kha

the

troops

on

their crossing,

all yak-skin

coracles

large

made

The

lines.

front

of

uniforms

Any

shot in the back.

Communist

without

in their

infamous

monks

march

of the
monks

but

and

at 'Bri

hides

resistance,

the

not hold out long against

soldiers.

Chi-nese just killed

fresh

side

The

Ranyak,

Chinese

had removed

near

the

Chinese

Drichu. To prevent

the

spirited

away were

Stilpa

on

to bomb

them

forcing

that turned

troops approached

in their path lay

disciplined

planes

infantry

SEATTLE

monasteries.

they could

and

used

large

in

weapons

modern

First

Bamchu,

with

rose

ofRanyak

nese

and

each

IN

of Chinese

in the south.

Ranyak

Drichu,

SAl NT

new

number

boats

the

then
far

reached
banks

the

of the

the resist-

ance

fighters

from the

area.

But the

of animals

in which

and from

to

cross

the

on

the

river.
Finally

near

shore

a troop
not far

of Chinese

soldiers

from Thag mda',

arrived
about

four

miles

below Tharlam

went

monks

same

in the

lateral val- ley. Many local

to fight,

there

but then

army

Chinese

plane flew by, making several pa5ses and dropping

on

bombs

them. After

short

Though it

on

was

or

their horses

there
had

qoss

could

turn

back.

The weather

rain, causing

was

much

dark

and

slippery

have

saved

their

over

hardship
paths.

lives.

circled
Pass

night,

morning.

Though

them.

but
he

of refugees

tried

to

same

to begin

distance

the

of

Later

from

the

Chinese

the

they

night

the

must

groups
soldiers

weather

that

Ranyak

opposite

in

(i.e.,

of

did

passed
fleeing

not

the

may

Chinese

come

and

Thaklung

have

on

refugees

bad

heard

from

arriving

they

the

for

But

around

that

810

groups

way

that

bad in the hills, with thick fog and

Thag

somehow

and

possessions

and

(Thag Ia) that

direction

short

the

Rinpoche

few

escape.

their westward

had

into the hills. One

troops

Chinese

Many

the Thag Pass

soldiers

loaded

his home in the other direction,

were .too many

to

travel

mules and fled west

go to

khenpo tried to

to Tharlam.

late in the day, Dezhung

else who

were

battle, the Tibetans

routed. They fled in panic and disarray

everyone

three

western)

the

next

within

people,

see or

hear

Once

monks

number

Their

open

over

pass,

the

accompanying
of days,

immediate

him

Dezhung
headed

out onto
destination

the

was

Rinpoche

west

and

and

the

north

for

high nomadic
Goshung,

plains.

wide,

FLIGHT
TIBET

KHAM

FROM

TO

CENTRAL

221

plain of gra2ing

on

ground

the main route to Lhasa.

There the Dra'u Pon himself had made his encampment

with

men.

large band of armed

With their laden pack animals

slowly,

being

so

slowly

behind and eaught. But

who fled
Chinese.

more

quickly

as

were

nomads

who

and sheep.

own group

many

it turned out,

were

herding

later captured

up

with

hundreds

They

of those

by the

progress

early in the afternoon

of

of massacred

many

animals

Chinese.

They

were

hastened

away,

hoping to

Countless

sheep

large

if not

party of
thousands

each day and

to let their animals

and rest. Along the path they

across corpses

traveled together, both

parties making only modest

stopping

bodies

Their

ahead

from

felt they would be left

days they met

few

of yaks

graze

parties

811

After

horseback.

some

that

they plodded

numerous

by

on

racing past

Tharlam

moved

over-taken

people

several

pointlessly

appalled

killed

came

by the

by these brutal

escape

and yaks

times

and also the rotting

such

roamed

fate.

without

scenes

and

herdsmen

owners.
rounded

set

some

their

up some

abandoned

they traveled

with

of the fresher, stronger

by fleeing

now

and then

animals

and

of

own

ones

weaker

After about

Dezhung

four

free. 812

or ten

nine

Rinpoche

party arrived

mere

pas- tures,

in the high

The nomads

days of slow travel,

and his

at Goshung,

or

which

was

normally

five days'

journey from Jyekundo. The place belonged to the Yul

shu! ("Yushu")

divi-

sion ofNangchen,
joined the

and

ment. Many other

there,

so

covered

the plain

Some fifteen-

resistance

air

from Gapa

to twenty-thousand

arms

already

of tents and animals

refugees

gathered

drawn by the knowledge

that the

lot of

and ammunition.

rose

across

were

many

fighters

Dra'u Pon had

extra

groups

was

places.

there, including

of steam

number ofYul shu! people also

by the huge encampment

many

from

encamp-

In the morning,

into the

the plain from the breath of

so many

plume

animals.

813

Dezhung
Goshung

Rinpoche

and his party stayed at

two weeks,

about

living in the tents

they had brought

and eating the

food they had carried

with them.

Dr. Kunzang

Nyima

was

in high demand.

He spent his time

going from tent to tent, treating the

wounded.

many

sick and

8 4
'

Soon after the Dra'u Pon had reached

encampment,

this

his daughter

died. He and his family

had therefore

decided

to stay

there and perform

the funeral

observances

forty-nine-day

period.

was
would

the

reason

have

for her for the full

This

he and his

slowly

people,

who otherwise

222

headed

westward

toward

danger,

remained

stationary

On the nineteenth
October

overhead,
Ora'

circling

Pon'

s men

one

down

resistance

day

several

31),

IN

SAINT

Lhasa

and out of immediate

at Goshung.m

of the ninth lunar month

Chinese

military

large

encampment.

the

shot at the planes

of them,

SEATTLE

which

airplanes

Some of the

even

and

lifted

the

day

of the

(ca.
flew

managed

spirits

to

of the

fighters.

The Goshung Massacre

The

next

day,

the

twentieth

ninth

lunar

month (ca. November

1, 1958),
another

large band of

group

encampment
closer,

are

someone

men

monks.

enemy

in

suddenly

soldiers

ensued-gunfire

a
and

robes, evidently
approached

When

Chinese

alarm

firing

people

shouting

guns.

the

come

"The Chinese

soldiers

could

their

had

they

raised the alarm:

general

charged,

maroon

monks,

side.

are here!"
maroon were

Before

in

refugee

one

from

here! Chinese
The

as

of

men

be

disguised
raised,

T oral

and crying

the

chaos

were

heard from all sides.

at

once,

monk Jamyang

Taking

a
him

khenpo

(later

mud
for

puddle

to flee. The

of Tharlam)

and

dead,

several

from

knew where

the

remained

dove

lying
soldiers

Chinese

him, running past and shooting at other people.

ignored

of the encampment,

anyone

carne

horseman

One Chinese

at

attacked

and nobody

Sherab

into

face-down

there.

troops

of Chinese

Groups

directions

away

with

gun

machine

saw.

he

When the pandemonium

tent, De2hung

Rin-poche

immediate

instinct

soldiers

peace.

in

riding through the middle

blasting

of the fighting

saw no

was to greet
He searched

chance

to

reached

escape.

the advancing

for

his
His

Chinese

ceremonial

scarf to

present.
"The

away,"

Chinese

are

already

here;

get

we'll-never

he told his sister, Ane Chime.

"No!" she shouted,

grabbing

his hand. "Better to

run

and perish, than to die in prison!"

As

no woman was

of rendering

mans
covered

against
her

allowed

to touch him (for fear

his talis-

weapons
hand

with

ineffective),

firmly, she led him

scarf.

away

she

Grasping

had

first

his

hand

through the noise and

confusion.

mounted

816

They

it. By then

managed

to find his horse, and he

FLIGHT

TIBET

several
break

KHAM

FROM

TO

CENTRAL

223

of their

away

group were

immediate

also

trying

to

from the

encampment.

escape,

To

they

group

for

the

of all

first

ridge. They started in

top

to make

had

it

over a

of that

ridge.

At

first

number

of Chinese soldiers pursued

them, firing
buzzing
whizzing

guns.

their

They heard

the strange

hollow

of bullets

all around

them.

One of Dezhung

Rinpoche's

servants, Tshe brtan

rnam

rgyal,

who

was

leading

was

his

horse,

His

companions

suddenly

Struck in the side by

bullet

and fell,

choice but to rush

wounded.

Dezhung Rinpoche-a

robes, mounted
white

817

had

no

on.
large

lama

wearing

yellow

on a

horse--made

prime

target

for the Communist

bullets. He recited

mantras
'khor}.s

and
18

generated

Miraculously,

he

"protective

circle"

(srung

group

and his

to dear the first

managed

ridge. A little

farther and they found

away

themselves

as

the worst

from

on as

kept moving

no

they could until they

were sure

they

During

and

one

heard

gunshots

and

mules

had

ofRinpoche's

of his robes

had

up

trotting

maroon

either in its mouth

to

one

chaos,

come

the

Rinpoche

thing

longer

were

the

had

dragging

They

pursuers.

free from

grabbed

of the fighting.

fast

behind

their

in its halter,

so

group,

robe

or

snagged

Dezhung

some-

wrap

himself

up

in during

the

night.

But

most of the others had

only the clothes

they had been wearing

at the moment

the Chinese soldiers

made their surprise attack.

That night they spent cold and hungry. Nobody

had

brought food. They

huddled

together

resistance
the

dark

Another

to

fighter

came

and

offered

came

by and

avoid

frostbite.

single

by in
them

little

piece

of butter.

them

offered

piece

of cheese.

They

accepted

these

gifts, but how long

could

they

Dezhung

even

have

attendants

was

to risk going

and

religious

and

cheese?

some

of Dezhung

Rinpoche'

to the old Goshung

back

campsite,

to

of their

clothing.

to

crept

They

to the silent

remains

and

salvage

back unobserved
darkness.

butter

bowl from which to drink.

still dark

of the encampment

Rinpoche's

of

decided

recover some

managed

bits

did not

a cup or

When it

food

on

live

Rinpoche

supplies,

few

carrying

them

in the

They

also

rescued

the

box

Dezhung

of

most sacred
possessions

(chos sgam). Any Chinese

soldiers

who might have been

left to guard the site

After
for

more

months,
nomad

were

Dezhung

evidently
Rinpoche

asleep.
traveled

westward

than three

not

by

the

encampment

another,
direct

this,

hoping

direct

to elude

route it would

route

but

from

one

to
Chinese

pursuers.

By

the

have

taken

only

most

of his

possessions

not

to

reduced

groups

were.

so

they

path,

as

to decide

plane

their

Rinpoche

which

suddenly

Their
sharing

to

party

small
the

same

Tharlam:

Ane

Chime,

Rinpoche's

become
Chi-

on

separated

nese
the

and

attack,

other

side

from
he

had

been

that

ahead,
in the

performed

Sometimes

of fourteen

Dr.

them.

of the

forks

overhead,

seven

other

brother

up

making

819

manager

three

younger

route. At

Rinpoche,

(business

refugee

nomads

reports

lurking

way to go.

ing fire,

Dezhung

Trashi'Tshering

other

heard

was

appeared

consisted

cook-

lost

was

faithful

sometimes

them feel exposed and in danger.

had

party

way.

soldiers

changed

he

his

many
lama,

sometimes

nese

of Chi-

suddenly

Chinese

Though

SEATTLE

Chinese,

was a

he

they

Dezhung

divinations

or so.
the

to him along the

fleeing,

detachment

to

IN

starvation,

Since

made offerings

While

month

SAINT

At

people,

all

of whom belonged

Sherab,

Jamyang
of the
monks.

monastery),
Dezhung

Kun-zang Nyima

the

moment

treating

encampment.

sick

They

had

of the

person
no

had

or

idea whether he had bee'?- killed

Later

the

they

heard

initial

Dondrup

attack

Ling

that

many

had

been

Tharlam

monks

and

on
a

the

way

fled

exposure,
pack

on

foot,

they

way to

men

was

It

during

of Jyekundo
reported

also

of resistance

captured

fighters

two of the

and made

long while

before

to

being

But the Dra'u chieftain

to

had managed

of other

many
had

refugees

later

to leave

group

One

many as seventeen
find its

that

kho

ftom

escape.
Goshung

died of their untended wounds. Of those

for

animals.

820

In particular,

back to Gapa.

groups

or

backs

of his

821

number

had been

their

large number

went hungry

killed.

captured.
survivors

Ru

captured.

chant-leaders

Scattered

who

and

or

killed

other

Khenpo

had been

carry corpses on
shot

from

behind

of stragglers

times by Chinese

Lhasa.

of star-

died

vation

their

was

patrols

food

attacked

or
and

as

as

it tried to

fall

and early

822

I959
For

over

winter

three

months,

(early Novem-

Rinpoche
nomadic
ulti-mately

traveled

wastes,

circuitously

heading

for Sakya.

through

the late

ber 1958-February

through

slowly

In early

1959), Dezhung

for

the

central

February

1959,

northern

Tibet

and

he arrived

in

northern

of Reting,

New

Year

February),

Phenyiil,

(Rwa

sgreng).

(which
he sent

in

near

staying
A few

1959

days

fell

on

the
before

the

monastery
the

lunar

eighth

of

FLIGHT

TIBET

KHAM

FROM

TO

CENTRAL

225

message to

Kusho

Dagmo

were

he and Ane Chime

was

He

Sakya.

middle

in Lhasa

safe and

cautious

of Lhasa,

about

where

there

her that

informing

were on

coming

their

right

way to

into

were so many

the

Chinese

present.
Dagmo
arrival

Kusho,

who

big

reassuring

domain

wrote.

one

of the

that if he

is

it

the

before

of the

"There

Central

people

from

was

his

for

Tibetan

fear

come to

can overrun
government!"

she

the

at
the
she

r~cogni
z e d as

being

Goshung,"

safe

to have

"It will take

safe.

Chinese

no reason to

came to

him to

she urged

him that

a year or two

praying

replied. Things seemed

so

calmed down in Lhasa,

capital,
least

had been

in Sakya, quickly

added,

saying

Lhasa, they could all travel together

to

Sakya.

After
months,
Rinpoche

all

the

this letter
deeply.

hand-written

dangers
from

He

message

and

difficulties

his dear niece

later

said

so

reassured

had

trusted implic-itly in everything

of

moved

that

the

last

Dezhung

reading

her

him that he had

she had said.

823

Visit to Lhasa
Dezhung

Rinpoche

animals

in Phenpo

group,

including

to Lhasa,

and

div-ination

using

to

27, 1959

month),

the Great

after

to avoid

(the

the

twentieth

pack

smaller
ther

far-

Chinese

routes

of the

of the

Festival

(smon lam chen mo) had ended-and

after the attack at Goshung-he

safest

in the center

Prayer

the

meeting

determine

temple

On February

with

and with
proceeded

Chime,

trying

the Jokhang

monks

Nalendra,

Ane

southward

toward

his

left

near

city.
lunar

first

of the New Year

exactly four months

and Ane Chime

arrived

at last in the sacred capital.

His

niece

already

in

Dagmo

Kusho

speak:

he

824

a matter
short

was

much

of days.

relieved

relations

residence.

see

to

him.

was a dream and could not

darker, more weather-beaten,
and
it

was

Dezhung

Rinpoche
Sakya

in the Jokhang,

did

found

residence,

the Sakya family

He

two

years

to depart for Sakya in

planning

away at a

the day he joined

prayers

and

friends

immensely

like

felt

The family

distance

family's

other

were

than he had been at their last meeting

thinner
before.

and

Lhasa

go to

but basically

a room a
but

during

at the Ponsho
make

noble

offerings

he and the oth-

and

ers

were

just waiting to leave for Sakya.

Since

1958

the situation

in Lhasa-about

escape

the fighting

Large numbers

had been deteriorating

ten thousand refugees

and persecution

of Chinese

had

come

even

there to

in Kham and Amdo.

troops had been quartered in

226

and around

calm.

areas

since

IN

late 1951,

SEATTLE

but the capital

itself

compara-

r.emained
tively

Lhasa

SAl NT

By

1959

early

the

had

fighting

spread

to

much closer to

Lhasa.

after

Group

in, reporting

tortures,

killings,

after Dezhung

poche'

group

of fresh

refugees

poured

fresh

and

outrages.

other

About

week

Rin-

arrival,

tensions

suddenly

to mount

began

even

in Lhasa. On the
tenth of March

of protest

took place

propaganda.

Chinese

Tibetan

there

women

large anti-Chinese

held

ofKhampa

incident

Two

days

later

(March

12),

demonstration.

grew more

serious.

Groups

fight-

came

Meanwhile,
poche

unsettling

Day by day, the situation

ers

an

against

to

consult

Dezhung

deeply

to Lhasa. He

regretted

was

Jigdral

Dagchen

Rinpoche.

Rinhaving

been talked

into coming

deeply concerned
of the upstairs

rooms

bed-

of March 13,

On the morning

soon

joined

Jigdral

Dagchen

About

two

the house

Dezhung

were

were

"invite"

band

had

prepared

residence.

soldiers

Dagchen

came to see

sho

was out,

an

and

away.

Rinpoche

but they searched

bedroom

third-floor

with

they :isked, pointing

ofKham- pas.

the

followed

Meanwhile

for

any

managed

to

for battle and waited tensely

Jigdral
the

Dagchen

Rinpoche

Chinese

soldiers,

six

by the Khampa

fighters,

and

concerned

for

Communist

over

everyone's

safety.

authorities

began

their loudspeakers.

being

they stalked

That day and the next, Dezhung

the Sakyapas

the

upstairs.

Chinese

825

outnumbered

Chinese

Pon-

Chinese

"Who is this?"

of the

fighters

Finally

very

six

of six Khampa

of others,

at Dezhung Rinpoche, probably taking him for

provocation.

angrily.

a group

at the

and found him in

leader

Khampa

number

told that he

Rinpoche.

accusingly

forestall

later,

came to

At first they

by

Rinpoche

hours

interpreter

They

one

doing his practices.

soldiers,

the

most of the time in

and remained

Rinpoche
Soon

out

was
the

to denounce

Dagchen

Rinpoche

took to wearing

away

monk's

as a

robes

disguise

to leave Lhasa

They decided

Nalendra monastery,

as soon as
away

day's journey

valley just north of the city, and sent

for

and stayed

from the Ponsho house during the day.

twenty

horses

and

sent, but they

some

to do

minor

that this
At

one
last

came:

were graz-ing two

would take

but

to

mules

lamas. The next day the reply

in the Phenpo

the

Nalendra

chance for

escape

message

second

would be ready to depart

head

the animals would be

days'

while

for

an urgent request

journey

time to fetch them. There

packing,

possible

waiting

away, so

it

was

nothing

and

praying

would materialize.
arrived:

The

mounts

FLIGHT

Lhasa

FROM

LHASA

TO

BHUTAN

AND

227

INDIA

for Nalendra

animals

would

on

the morning

be waiting

Lhasa at the nearby

of March 19. The

at the northern

great monastery

of Sera.

outskirts
826

of

~
'Flight from Lhasa to Bhutan and India

I
I

N THE VERY

EARLY

MORNING

of March 19, 1959, Dezhung Rinpoche

and the Sakya family quietly set out from Lhasa, divided

groups.

Dezhung

one horse with a

was unable to walk

their

he

disguised
white

themselves

scarves
a

to make

making

no

choice

religious
but

articles

though

with whom

evening.

his

of its

the

that

sgam)

the

brother

contents

and

farrily

carried

to Sera monastery

visit

Rinpoche

Dezhung

behind

from

on

because

The Sakya

clothes

box

his

site
Dr.

they had been reunited

some

to bring

(chos

salvaged

into small

ahead

of melted butter, pretending

offerings.

leave

to

rode

of monks

the distance.

in ordinary

and containers

painstakingly

massacre,

group

small

normal early-morning

for

religious

Rinpoche

had

of important

attendants
of the

Kunzang
in Lhasa,

had

Goshung

Nyima,
managed

when he fled the city that

827

they

all

horses waiting,

When

but

reached

no

Sera,

they

found

fourteen

saddles. The monks of Sera rushed

about

and

came

finally

some

including

yak

up

Rinpoche

spending

precious

time

they

Sera,

group so as not

Dagmo

second.

Rinpoche
Slowly

the main

reached

they

top

happily

again

avoided
suspicion.

in

first

the

made
the

of the

and crossed

see

to

were

Trinlay

away

chatting

way

their

Go

pass

group,

and

followed

in the

northward

along

long

(Sgo

into the broad

one
and

small

monks

hills. After

in

Ane Chime

traveling

arouse

with several

path into

the

afternoon

was not

to

went

Kusho

Dezhung

arrived

nerves

saddles,

party

of the

in the monastery.

with his old monk comrades

Leaving

fourteen

Many

and it did not soothe their

anxious

big

with

saddles.

la)

climb,

they

in the

Phenpq

late

Valley.

It

until much later in the night that they all safely

at the monastery

Kunzang

Nyima,

who

and reported

hearing

had ascended

the

pass.

ofNalendraall, that

arrived

sounds

the

following

of fighting

is, except
morning

in Lhasa

as

he

F R0

F llC H T
I N 0 IA

The

general

military

uprising

reaction

underway.
At

one

bstan

was

previous
become

rgya

Tibetans

major

Sakyapa

AN 0

the

harsh

Communists

and

were

of rhe monastery's
Zimwok

put

'dzin

up

Zimwok
the

monastery
rhey

(1367-1449),

Rongton

by

dga'

of rhe

Chinese

seventy-five-year-old

las

8 H UTA N

828

by

welcomed

party

T 0

LHASA

the

of

Nalendra,

in 1436

kun

229

in

the

teacher

829

The

Zimwok

were

Ngag
main

Nyen-

Sakya

The

drak,

Dalai Lama,

the

dbang

lama-palace.

Tendzin

of rhe Twelfth

founded

and

lead-ing lamas,

R.inpoche

(1884-:-1963).

R.inpoche,

met

had

Phrin

71 Two reincarnate

lamas of Nalendro:

Zimwok Trulku (left)

and TsetrOI

Rinpoche

(right).

Nalendro, 1950s.

mtsho

tide

and

(1856-1875),

distinction

among

" [Zimwok]

present

Gelukpa

Zimwok

For

Jigdral

the

first

Dagchen

by

Gelukpa

the

by the

many

of the

convents.
also

for having

Pha bong kha

few

days,

R.in-

poche

al
mo s ~ unique

of being called

was

Trulku,

and Lhasa circles

of the influential

had

lamas

Dorjechang"

great Central Tibetan

the

thus

Sakyapa

monks
His

well

become

successor,
known

in

the teacher

pa. 830

Dezhung

conferred

Rinpoche

with

some

and

of

the Nalendra
Chobgye

other

main

Trichen

Dezhung

and

lama

was

on

the

R.inpoche

the

the

Ngawang

in retreat

at this time

Tri R.inpoche

was

of

R.inpoche

Gyatso, who

poche

lamas.

Labrang

gave

only

monaste_ry,

at the

83
'

teachings

the

Chobgye

Khyenrab

at rhe time.

special

stayed

one to meet

Lekshay

Dezhung

R.in-

to Chobgye

SAINT

IN

SEATTLE

nature of mind, which the latter highly appreciated

remembered

It

was

even twenry years

clear

that

the Tibetans'

uprising

in Lhasa

going poorly and the danger of unrest spreading

Phenpo
made

increased
plans

regions,
nomads.

to leave

where
833

every
they

They could

and

later.m

day. The Nal- endra ,high

soon

for

had

many

the

northern

patrons

was

north to
lamas

nomadic

among

the

72.. Chobgye Trichen Rinpoche

as a young

Nalendra

of

lama. Lhasa,

1930S.

foresee

that

Nalendra
of

thirry

making

escape

and

Chinese

would

stayed.

fighting

their

some arms
Already

things

if they

soon turn

The

men
from

Dra'u

had

visited

Goshung

munitions
propaganda

bad

in

an

for

them

at

his

parry

Nalendra

after

Pon

and

and

had

adjoining

loud-speakers

even

lefr

building.

in Lhasa had

started

to speak

soon

it would

host

to

the

Rinpoche

escaping

and his

On the

Chinese

that

It

circled

morning
airplane

hurt.,.

the
with

and

had been

Jigdral

Dagchen

"rebel"

Sakya

of the third

came across

monastery
its

"nest of thieves,"

the monastery

parry.

south and then, after about

temples

as a

ofNalendra

be known

day after their

the

fifteen

few

machine-guns,

Go

min-

arrival,

pass

from

utes,

returned.

the

times,

strafing

the

though

nobody

was

FLIGHT

FROM

LHASA

BHUTAN

TO

AND

231

INDIA

night

One

at

midnight,

two

the

Nalendra

head

the

many

lamas quietly left with

just

small

monks

retinue,

without

informing

in the large

monastery

of their

departure.

Zimwok

Rinpoche

was

old and infirm, but

Tri Rinpoche

Chobgye

rook him, his

own

mother,

and

the other trulku of

the

monastery,

dbang

zer

Rtse

snyan grags

(1902-1964?),

gdong

Trulku

Dpal ldan

ngag

'od
westward

835

by

slow

stages

via

the

nomad lands in the

nonh to safety

in Lo

Mustang,

Tibetan

cultural

area

within the political

boundaries

of nonhwest

was

Rinpoche

to Dharamsala,
passing

The

away

From

there

Zimwok

where

he lived

about

four

more years,

in 1963.

Nalendra

behind invited
tinguished

Nepal.

taken

monastic

officials

who

remained

their dis-

Sakya

guests

to help themselves

to anything

they might need. A

few

days

later

another

killing
Dezhung

horses

few

pastured

over

flew

and

nearby.

It became

clear to

Rinpoche

soon.

that he had to leave

or

there,

Some in the Sakya

party

were

stay-

still considering

ing

plane

Chinese

the monastery,

strafed

somewhere

in

Tibet,

and

trying

to

negotiate with the Chinese

authorities.

Bur

Dezhung

Rinpoche

rejected

that,

or nor

saying that whether

the others stayed,

he

was

going

to leave Central Tibet.

He knew the kind of

treatment

brutal

the

Chinese

had meted

Communists

out to Khampa lamas

on many

occasions,

sudden, arbitrary

tions.836

to

His

accompany
India,

tonure

hideous

and

execuattendant-monks

agreed.

They

wanted

him to

saying

they

Kham and still wished

save

including

had

already

traveled

far

from

to

his life. A number of Sakya servants wanted to head

back for Sakya, how-

ever;

for

most

of them,

Sakya

in western

Tsang

was

the ultimate

objective.

Flight South
On the seventeenth

Rinpoche

niece,

made

Dagmo
Ri
np oc

Dagchen

to

calendar,

his mind to depart

Kusho.

~e were

they

leave,

accompany

of the Tibetan

up

decided

him-at

least

Although

she

still uncenain

for the first

together

on

journey.

They

Nalendra

(March 25, 1959), the Sakya

left

or mares.
position

quality-either

Dezhung
because

Rinpoche

their

to

of their

sixth

day

in

and mules, most

young or too

himself

in Phenpo

Jigdral

party having been

too

he still had the few

that he had left to pasture

legs

his

whether

hesitation
few

able to buy locally just four- teen horses

of them of inferior

and
about

some

after

Dezhung

and informed

was

horses

in

old,

better

and mules

when he had

come

down to Lhasa.
The

entire

people. There

group
was still

at

first

consisted

of

some

thirty

232

no agreement

about

SAl NT

which

IN

SEATTLE

way to

head.

after

Soon

reaching the main road,

ravens

two

circled

tion.

When

interpreted

omen

party, which caught

their

everyone's

a tt en~

undivided

the

birds

flew

east

Dezhung

Rinpoche

as an

this

indicating

the right path. It

was

by

no means

the

obvious

way to go

because

to the east and south lay the main Chinese-held

road linking Lhasa

and Kham.

Some

group

in their

protested,

but in the

end they all traveled

east together.
That

837

night

they

at

stayed

the

farm

of

Lhasa

noble, and by the next

morning

on

their

party had swollen

to fifty. They pushed

the next day and

stayed

were

on
they

overtaken

reported

nese

night

morning

the

following

another

by several

monks

farming

fleeing

estate.

Nalendra,

The

who

that Chi-

soldiers

had

come

to

the

monastery

on

the

night

very day Dezhung Rinpoche

pursuers could be just behind,

of the

Chinese

had departed.

taey feared.
They

the

Pass),

but

so

and

buzzed

they learned

was

it

the

gro

them and

the trail. Jigdral

to

dismount.

Kyichu

Chinese

take

838

though

of guerillas

Rinpoche

to

tried

in

east.

of the

guns,

its

a group

Dagchen

They

banks

(via

was

far-ther

Gung dkar,

fired

attacking

up

via Samye

to Ganden

road

to continue

by

in the region of Mal

airplane

directly

the

had

an open area

in

Once,

River

dkar
hands,

Chinese

more

to travel

hoped

Rgod

told

at

shelter

later

far-ther

everyone
a single

isolated cottage.
Dezhung

horse,
and

Rinpoche

saying he

deities.

remained

was not

Finally

afraid

the

others

them, helping him dismount

over
a

passed

After
they

been

again, flying
late lunch

pushed

so

They

persuaded

his

the lamas

him

to join

and take shelter. The plane

very low, and flew on. 839

a noble's estate near Mal gro,
had

learned

that

there

had

gro

Gung

dkar monastery

they hurried onward,

fording

the Kyichu at

fighting

nearby,

on.

at

on

mounted

and invoking

at the

shallow

spot

streams.

For about

whe(c;

Mal

the

two

river

miles

branched

they

into

followed

the

several

main

highway

Lhasa-Chamdo

turning

before

eastward

through the district of Jyangmo.

day,

One

as

of Khampa

men

from

ofGakhok

(Thaklung)

itself.

fighting

at

toward

their

emotional

they

were

heading

pass

for the

came across a group

fighters, who happened
to include many
Dezhung
Rinpoche's
own
district
and
even a few men from Tharlam

between Jyangmo

Mal

and Samye, they

They

gro

and

main guerilla

reunion

had

been

were

camp

and sharing

defeated

retreating

in Lhokha.

their

in

the

southward

Mter

an

FLIGHT

recent

FROM

experiences,

provident

gift,

as

leading to Samye.'
Among

an

LHASA

were

about

AND

them five
to

233

INDIA

cross a

a
pass

horses,
high

40

fighters

theirs

of

Dezhung

Rinpoche,

Chinese

Communists

America."

gave

the fighters
they

the guerilla

acquaintance

BHUTAN

TO

was a

from

Gapa.

telling him, "If

is

lost,

certain
He

'Jam bstan,
spoke

our cause

then

am

with

against the
going

to

73 Crossing

the Tsangpo

Dezhung

Rinpoche

sure to

be

tell

joke.

That

trail

Dezhung

river in

coracle in Central Tibet, 1935

replied, "When
I'll

come

you go to

along, too!"

incredulously,

thinking

America,

'Jam bstan just

must

this

have

841

night

and began
the

me.

at him

stared
been

(Brahmaputra)

they

stayed

the ascent

in the

part

before

wind-driven

Rinpoche

walked,

way up

sunup,
snow.

the

barely

by

co

pass

At the

supported

mountain

able

find
itself,

monk

on

each side. Everyone

to

ear or

had

to

go on

foot, and they had little

drink the whole day.

The next day, late in the evening,

monastery, where

they

(Khenpo

Rin

Dezhung

Rinpoche

of the

late

Wanchuk.

chen

Sakya

were

warmly

bzang

they reached

received.
had

po?)

at Sakya

and

throne-holder,

had

,studied
been

Ngawang

to

Dorjedrak,

with

student
Thutop

842

After three days of rest at Samye, they decided

west

Samye

The abbot

the

impor- tant

where

they could

Nyingma

cross

to head

monastery

the wide

of

234

Tsangpo

River

was

party

led

bzang and

at Sgrags

army

(Brahmaputra).

by

("Drak"),

side

turn back,

to

better

That

they

and

good

was

afternoon

through

the

Chode,

the

who

844

monastery

in

to

thought

it

prognostications

of

on

that, too. They went

at Dorje-

they

drak

with

the great

crossed

on

to Gdung

monastery.

local

Lhokha,

Rinpoche,

on

wanted

Some

the

river

phud chos

"Mdo phud chos 'khor") in Lhokha, where

in

the Chinese

west and

chief

still in residence.

and continued

night

Blo

they stayed

Rinpoche

the

supported

lunch

that

farther

their

named

night

in Lhokha.

continue,

on,

Samye

leader

heard

Dagchen

had

guerilla

Gongkar,

river

SEATTLE

From

but Jigdral

and

lama, who

where

of the

Rin-poche

IN

of his. The first

reached

Dezhung

boats

Khampa

comrade

had already

the other

SAl NT

Dezhung

trulku

invited
the

843

future,

to

give

(or

they spent

the

While

traveling

mer

Ontriil

Yarlung

Trashi

Rinpoche

of the monastery

him

in small
'khor

teachings

whenever

the

times

spent

expectation

at

his

might

change for the better.

After

worried

night

in

of

possible

area

land

Dezhung

Rinpoche

because

and

they

The

main Sakya

pass

to

Dowa

Rinpoche

from

Dagmo

Dowa

tired but

six months
in

very

News

Ralung

Chinese

the

as

group
were

that

the route

Dezhung

seven

by

badly

message

the

managed

to

reach

Rinpoche

horseback.

on

wait.

was

For the last

the road, sometimes

day and

or

had

half journey

two choices:

ofleaving

to Sakya via Ralung

soldiers

Chinese

Communists

urgency

they

been

high

to

circumstances.

came
(just

on

Dezhung

on

over a

urging

of about

day.

the

possible.

urged

Somehow

next

up

brought

planned

a message

they

Karmoling.

than the others.

quickly

they

quickly

he had mostly

they only had

the

of

slowly

where

able to continue

as

through

as

the

difficult

blocked,

passed

back with

Kusho.

was

the

on

party pushed
Dzong,

but

Dzong

a pass to

group

more

Rinpoche's

a rest,

crossing

marketplace

and his little

to continue

Dezhung
needed

They

the

traveled

a man

They sent

left Gdung phud chos

southward,

Lake.

ofYamdrok

nomadic

rear

group

attack, the

Chinese

'khor and continued

already

to the west),

back into the hands

was

reached

so

of the

south to Bhutan. They realized

when

the

governor

of the district

or

rdzong (a distant relative of the Sakya family) suddenly

disappeared,
Rinpoche

was

leaving

The main obstacle

a route

his

unattended.

office

in favor of heading south toward

that

was

first

stage

in their path

was

normally

open

of the

crossing

Dezhung
Bhutan.

the high Druk

pass,

sum-mer

and

only

in

autumn.
The
difficult

days. The pack

took

two

long

and

FLIGHT

animals

FROM

LHASA

TO

BHUTAN

AND

235

INDIA

and mounts, which had not been able to rest,

sometimes

collapsed

and had to be pushed and pulled.

Finally their party arrived in Lhodrak, seat

74 Mila's ninestory

of Marpa

tower in Lhodrak 1950.

the Translator

and site

of the famous

tower

(sras mkhar dgu tho g)

constructed

in the eleventh

Milarepa. About

an

century

by Marpa's

student

hour

the

their

after

survivors

soldiers

arrival,

were

they

overtaken

some

by

among

from

who

had

fought

arrival

and

the

at

Chinese

Dowa

Dzong.
The

soldiers'

everyone

frightened

believed

to

the Chinese

visited

once.

at

leave

this

the home

sacred
temple

associated

could

But

area

be close

Dezhung

and

behind

by all

the

brought

The others

and wanted

Rinpoche

and desired

of Marpa

they

Rinpoche.

never

had

means to

nearby

holy

visit

spots

with Milarepa.

care

"I don't

come

if the Chinese

them. "This would

wanted

news

the

but Dezhung

to visit

be

here

fine place

and

and kill

me ,"

he told

to die. I have always

pay my respects

to the

great

teacher Marpa."

gave up

His niece

extracted

promise

to

completing
activities.

resistance

follow

them

as soon as

possible

after

his religious

845

Later they learned

close to being
tured.

trying to change his mind, but she

from him

If

that he had indeed

been

capthe

fighters

Khampa

had not

Chu

bzhi

sgang

drug

delayed

the

progress

of the

Communist

troops,

he

might well have been

caught.

were

Dagmo

Kusho

worried, but his

and Jigdral

Dagchen

Rinpoche

was

sister Ane Chime

IN

SAINT

SEATTLE

away

he could get

confident

case

in

of trouble: he did,

after all, have

Two

days

attempted

good horse and able servants.

later

Dezhung

Rinpoche

846

and

his

monks

Dkar

chung,

the long

over

crossing

the

Me la

r8,ooo-foot-high

the highest and most

pass on

difficult

two

or

and

in the end

some

took

he just

to make

managed

it

across.

In

places during the

All

the monks had to take turns supporting

in

harrowing

all

to

was

it

an

extremely

Nalendra

from

group was

Thus
reached

and

make

it

across

by Chinese
by

to

Bhutan.

Dezhung

the
unmolested.

parry to attempt the

pass-a big caravan carrying tea
captured

him.

exhausting

twenry-seven-

journey

Rinpoche's
last

The journey

47

three days,

descent,

day

route south.'

their

troops.'

mid-April

Druk Tshampa,

The

for the

next

major

Karmapa-was

48

1959,

Dezhung

Rinpoche

the

Bhutanese

customs

was

he

poor.

border,

station.

exhausted

and

seventeen

Some

gathered

site

of

He rejoined

small

the

conditions

at

hundred

other

there, but the Bhutanese

cross.

not let them

were

was

Food

and

though

were

border

the

were

refugees

guards

short

would

supply,

and

soup. A
few people became so discouraged
that they gave up,
packed their few things, and headed back north across
they

the

same

come.

all reduced

horrendous

Meanwhile

broadcast
India

to

parry,

border

very

in

post

guard

Sakya

diet of mainly

pass over
the

safely.

A great

which they had recently

learned

refugees

from Delhi that

wave

nettle

by

the Dalai Lama

of relief swept

radio

had reached
through

the

camp.
Some

Bhutanese

soldiers

asked

the Sakya

long-life

bless- ing and in return offered

Some

soldiers

from

give

offered the

Many
caught

parry a

pursu-

Khampa

ance army

resist-

to

little rice.
also

little food.

of the Tibetans

by the

Many also feared

Some

the Tibetan

dagchen

worried

ing Chinese

the Bhutanese
soldiers

that

they

soldiers
would

wanted

would

be

at the border.

turn them back.

to

overrun

the

Bhutanese

border guards and force their

way

into the little country,

and actually began

plotting

an

attack.

were

and they

Eventually

cooler

heads

prevailed,

talked

out of this foolhardiness.

Finally,

minister
and

after about fifteen

brother-in-law

Tshampa
crisis.

days, Jigme

Dorje, prime

of Bhutan

849

of the

king,

was

sent

to

Druk

to deal with the

After arriving

he

gave a

public talk in which he

tried to discourage

people

who

did not

really

need

to emigrate

south

to

return to their homes

in

Tibet,

"Lamas

explaining

and nobles

have

the

hardships

of life

in

India.

FLIGHT

good

monks

FROM

LHASA

TO

BHUTAN

AND

237

INDIA

reason to
should go

leave,
back,"

official announcement

but

poor

people

he told

and ordinary

that the refugees,

stating

an

them. He read

most

notably

the Sakya Phuntsok palace lamas, would be

allowed

to

pass

through

Bhutan

to India. Groups

every

two hundred would be let through

group was to

The first

be

women

other day.

and children and

monks without food. His aides then distributed

the hungry, and later he announced
would be confiscated.

Meanwhile,

was

Rinpoche

that all

food to

weapons

850

after two weeks at the border, Dezhung

weak from not getting enough to eat.

While waiting to
starting with

of

cross over

into Bhutan, he fell sick,

high fever. With

some

as

Zhabs rjes chang in Bhutan, site of

difficulty

he rode

by horse

as

far south

famous

footprint

ninth-century

of the

Indian tantrika Padmasarnbhava.

even more
could no longer eat.

There

he became

ill and
gravely

concerned

and

His servants

became

rushed ahead to visit

day's

journey

the

south. They returned with

was

took this he

to ride

as

camp

of Dagmo

some

medicine,

Kusho,

far

and after he

able

as

Bumthang

severe

In Bumthang the

by horse.
illness continued.

His niece

Dagmo Kusho made

personal appeal to the powerful Jigme Dorje, who

gave some

medicine

that

helped lower his fever.

851

Soon after reaching

received

offers of help

from

two monastic

Bhutanese

graduate

Dzongsar

Bhutan,

patrons.

from

seminary

who

Dezhung

One

Rinpoche

was a

the

was

then in retreat,

monk from the Sakyapa

monastery
Punakha

of Phang

in Bhutan.

sent his nephew to

ya,

ond

was

another

located

to the east of

He

852

accompany

Dezhung Rinpoche. The

(one of just

farther

and look after

sec-

monk from the

same monastery

one or two

small Sakyapa establishments

Bhutan), who went

so

far

then still existing in

as to

petition

the powerful

allow Dezhung

monastery.

was

Rinpoche

flatly refused.

Dagmo

Qigme

to stay and teach in their

854

Kusho

had been allowed

mothers

pa

Permission

853

as part

Bhutan

Ha drung

to

for permission

Dorje)

and her three

young

children

into

very

of the

first

group

of nursing

with children.

Dezhung

was not

Rinpoche

far behind. They met at

Bumthang and waited

there for the others,

to catch

Rinpoche,
About
of

a group

including

Jigdral

Dagchen

up.

week later they all set out together

as part

of about sixty

heading south,

on

foot

or

riding,

on

the two-week

trip to the town ofJaya-

gang

just

across

the Indian border.

When they left Bumthang,

had somewhat

recovered

Dezhung Rinpoche

his

from

dizzy

and

Accompanying

personal

him

attendant,

and butter offered

flour

Bhutan,

'Jam

dbyangs

way

Except
reaching

very
Also,

to the plains

them

eggs,

was

rel- atively

oflndia,

Dezhung

way

All

in

all

month

somewhat

Dezhung
passing

recovered,

"consciousness

the parched

by

(which

donors

they

of the

sold)

had

Rinpoche

after

The final descent

was
to

traveling

be

difficult,

carried

spent

and

on

gorges.

was

invited

('pho

ba) transmission

Once

to

in
the

855

little

Bhutan,

he

two

the

through

transference"

by

milk

south through

backs of porters while climbing down steep

than

the

Bhutanese

easy.

however,

Rinpoche

Little

as

Day by day he

much

rice

and his

and much else.

most

sickness,

for
Bhutan

or

herdsmen

helped

offered

dar.

such

by farmers.

monks.

pounded fried rice, fruits,

places

chos

nourishment,

offered

Sakyapa

the

horse.

his sister Ane Chime

were

they

Bhutanese

sometimes

off his

were

strength. As they made their

regained

along

weak,

falling

by faithful

piously

SEATTLE

very

still

almost

to take

little he began

barley

was

but

fever

getting

IN

SAINT

less

he had

give

to

.congregation

"phat!"he
in

a swoon,

Khampa

of

gave,

faithful

Bhutanese.

several of the devoted

and

they

lama certainly

said

among

the

last

dis- ciples fell

With

over

themselves,

has great powers!"

856

"This

~
The First Year of Exile in India

EAR THE

with

Sakya

TOWN

of Jayagang

minimum

party

stayed about

building.

Biting

was

of formalities,

were

in

insects

an

Rinpoche

to Indian territory.

admitted

week in Jayagang,

the border crossing where,

Dezhung

abandoned

two-story

them,

afflicted

and the

The

group

government

and

the

heat

inside the house-the

windows

of

which

not

could

be

opened-was

unbearable.

At last they

were

told that

special

train would take

them to the town of

in northern

Siliguri

crowded
train.

to

It turned out to be

they

boarded

the

train

and

Dezhung

took his seat

an

to

prayers

Bengal.

ordinary

When

Rinpoche

next

West

Indian

woman

and

continued

to

say

his

aloud, she began

make

conductor,

fuss.

who

This

after

attracted

quick

the

attention

investigation

of the

apologized

for her behavior

and explained

never seen such a person

After a long journey,
where they were met by
air-conditioned

857

they at last arrived

members

from Sikkim. Following

that she had

before!

in Siliguri,

of the Densapa

family

reception and good meal at

guesthouse,

were

they

taken

an

by

jeep

the nineteenth

day

to
Kalimpong,

which they reached

on

of the fourth lunar

month (ca. May 26, 1959).

Their

good

ended two weeks

when

they

at

spirits

their

arrival

in

Kalimpong

later

received

the

message

that

their teacher,

the

great master Dzongsar

Khyentse

Chokyi

Lotro

(1893-1959),

had passed

away

at the palace temple

in

nearby

on

Gangtok

the fifth day of the fifth lunar month (ca. June u). 858

Dezhung

soon

Rinpoche

and

Jigdral

Dagchen

Rinpoche

left by jeep for

Sikkim

to participate

had previously

report
expected

that

heard

Khyentse

him to

in the

memorial

rites.S

59

They

recover

Rinpoche

was

ill,

but

they

because

Dezhung

he had

Rinpoche

been similarly

ill

many

times

before.

also

had

go more

to

wanted

presence,

IN

SAINT

SEATTLE

to

directly

his

master's

but circum-

stances had not allowed it.

At Dzongsar,

Khyentse

Lotro

Chokyi

had

once

told

I die,

you

Dezhung Rinpoche,

"Trulku,

you

definitely

must come."

and

Rinpoche

Oezhung

are very

close.

promised

that

When

he

would.

Later,

when he actually heard

of his

master's

death,

made offerings

and

closed

in his

himself

enter. There, in

or

dream

later, when he
told

him

go

was

Before

said, "Since

too will

pure

room,

forbidding

an

to

others

A little while

the Tharcse abbot

Lotro's

away,

the

Loter Wangpo,

Sachen,

scene

amazing

of Sukhavati.

Chokyi

passing

Khyentse,

Lekpa,

saw

he
realm

in Gangtok,

Khyentse

testament.

little

Rinpoche .immediately

vision,

of Amitabha's

Dezhung

and others

last

words

and

great

master

had

Gaton

are

in Sukhavati,

there."

This agreed withDezhung

Rinpoche's

dream.

860

years

Five

Dezhung

earlier,

Rinpoche

Khyentse

his

chos

{Gser

Dharmas

Golden

during

last

had received

Lotro,

Chokyi

bcu gsum)

together

teach-ings. Although

he had made

he

he

that

felt

what

commensurate
and

had

more
than

with

promised

silver

silver,

he

needed

of Sakya

was

Rinpoche

way

received,
him

offer

to

that,

new

gild

no

in

replied

to

gold

other

at the time,

teachings

had

from

many

offerings

precious

Khyentse

to Dzongsar,

with

given

had

the

Khyentse

later.

visit

several of the Thirteen

rather

images

at

Dzongsar.

During
Dezhung

ounces

his

of gold,

throughout

which

now

treasurer

constructing

change

he

travels

he

had

months

carried

on

teachings,

some
his

of travel from

thirty

person

Kham

to

to Gangtok and presented

brought

of the

and

to gather

had managed

the difficult

India. These

to the

subsequent

Rinpoche

Khyentse

Labrang

for

use

in

the reliquary stilpa of the master. He did not

even

his mind,

though

was a

this

at the time and he and his party

were

small fortune

otherwise

nearly

destitute.
"This

few

gold

months,"

probably

won't

would

not

support

he remarked

go

hungry.

us

for

more

than

to his sister. "Anyway,

Unless

we

we

actually die, there

will always

some way we can try

be

ter to offer it to the Lama!"

right.

Though

they

the coming months,

Dezhung
during

which

faced

they

Rinpoche
he

and

many

never

stayed
Jigdral

to make

As it turned

861

serious

living. Bet-

out, he

was
in

difficulties

went hungry.

actually

in Gangtok
Dagchen

862

for two weeks,

Rinpoche

also

visited the Densapa family home, into which

family

his

maternal

aunt

had

married.

Also

in Gangtok

and participating

in

THE

YEAR

FIRST

EXILE

OF

IN

INDIA

others.

863

Dezhung

trying journey

H. H. Sakya

Trizin,

Gyatso, Sakya Jersun Chime,

he met

miraculous

were

beginning

Sonam

When

fourteen),

almost

the

from

abbot

H.H

Rinpoche

escape

from Lhasa

at
to

Trizin

Sakya

(then

told him the story

Goshung

B hu t a n

rites

Thartse

the

and

and
aged

of his

of

the

75

In

1959,

June

weeks
Sakya

in

ofDarjeeling,

Dzongsar
Chokyi

Dezhung

where

Khri

tsho

seminary
Lotro,

staying

to

they felt

Rin

861

three

Rinpoche
the

dent

Ch6kyi

or

four

and

the

town

While

there,

1985),

the

of Khyentse

text-transmissions
Kalimpong

lodr6.

hill

nearby

(ca. 1925?-ca.

and stu-

many
In

Khyentse

more secure.

chen

scholar

received

Rinpoche.

just

Dezhung

west

moved

family

Khenpo

after

Kalimpong,

Ozongsar

from

Dezhung

Rinpoche

also

met

Dorje (1904-1987)

Winter
When

party

pilgrimage
This

jom Rinpoche

decided

turned

cooler

on

the Indian

Dagmo Kusho, and

to

to the great

Jigdral

Yeshe

866

to India

I959: Pilgrimage
the weather

Dezhung Rinpoche,
Sakya

Dud-

for the first time.

make

a two- or

Buddhist

holy

plains,

number of the
three-month

places

of India.

(1959/6o)

winter

transportation
Tibetans
Their

the

SAl NT

IN

SEATTLE

government

Indian

offered

train

for

to visit the main pilgrimage

who wanted

spots.

group con-

sisted of ten people:

Dezhung

Rinpoche,

his sister Ane

Chime, his niece

Dagmo

Kusho,

Rinpoche's
lay

her

three

boys,

Jigdral

Dagchen

brother Trio-

Rinpoche,

Dagchen

youngest

Rinpoche's

sister,

Kuyang Ia (as interpreter),

and

could not

go

two

servants.

Jigdral

Dagchen

Rinpoche

because

of other obligations.

They went by train to Gaya in Bihar and then by local

transport to Bodh-

gaya,

t h~

where

enlightenment.
there,

Dezhung

"vajra-seat,"
the

Bodhi

Buddha

Sakyamuni

attained

While
Rinpoche

visited

place of enlightenment),

tree

had

just

as

the

Lord

the

Vajrasana

and, seated

Buddha

had

(the

under

been

centuries

came up

he

before,

entered

into

As he sat in rapt

of H;evajra.

the

and spoke to him, dis-turbing

reminded

him

attempted

to distract

how

of

Mara

the

meditation

full

someone

concentration,

his practice.

the

Lord

Evil

had

One

on

Buddha

This

same

the

spot. 867
Varanasi

Outside

Sarnath deer garden,

sermons.

(Benares)

Rinpoche.

meeting

with

met

old

his

whom he

not

did

explained
Kham.

who

Yongdzin

At

and Khri

Lama

years.

until

and

Rinpoche

Rinpoche

their

Khunu

their

Rinpoche

conversation.

in

conversing

Rinpoche

up

old,

Lama

meeting

had been

got

he

Tendzin

years

Dezhung

recalled

first

Sarnath

and

came
left,

in.

not

They enjoyed

868

Kushinagara

passing

in

Khunu

when Dezhung

Ling

long, relaxed talk.

Buddha's

him,

Ling

to disturb

Also

in thirty

was

Lama

afterward

wanting

seen

he

the
first

Rinpoche's

then about sixty-seven

recognize

with Khunu
Soon

teacher

Sanskrit

had not

Ling Rinpoche

Dezhung

Lama.

Dalai

(1894-1977),

Gyaltsen

was

This

the

visited

met H. H. the Dalai Lama

There they briefly

and his two tutors, Yongdzin

byang

they

the site of the Lord Buddha's

the

away

party

visited

the

into final nirv3.I].a,

place

of the

and then, just

inside

the Nepal border

remains
eight

marking

main sites

Bodhgaya,

and

the

Sarnath,

difficult

Peak

Kushinagara,

and

it.

saw

the

Nalaq.ga,

Lumbini.

servants,

few

They visited

the holy vajra-seat

and

with children,

they managed

they

birthplace.

in all, including
Vulture's

traveling

but somehow

at Lumbini,

the Buddha's

at

Varanasi

It

"Was

and luggage,

THE
INDIA

YEAR

FIRST

EXILE

OF

IN

243

Spring I96o
After his return to Darjeeling,

Dezhung

Rinpoche

began

to tutor his greatnephew

Minzu

Rinpoche,

teaching

him

to read

and

recite. He had him

memorize

Mafzju.Srinamasarrzgiti,

the

was very

pupil

The two of them and several servants

-and

young

the

sharp.

took

up

residence

in

former palace two

miles

out of town. These surroundings

contemplative.

While
by the

in Darjeeling,

young

Jamyang

were

much

more

was

asked

869

Dezhung

Rinpoche

monk

to give

Gyaltsen

instructions

on

the

nond1,1al

clarity and emptiness

of

mind

Rinpoche
several
ordained

tinue

according

instructed

months,
and

his

to

the

Path

with

Its

Fruit.

him for

thus encouraging

the monk to remain

conpractice

under

these

very

difficult

circumstances.
later

the

inspiration.

to thank

him for

this

timely

the

fall

of

the

1959,

met

had

Sakyas

W. ("Sandy")

Macdonald

and his wife, Ariane

in Kalimpong.

couple,

wrote

870

During
Alexander

years

Twenty

monk

Spanien

Macdonald,

This

both

Tibetologists

based

in

Paris,

became

friends of the Sakya fam-

ily, visiting them

broaching
bility

of inviting

immediate

number of times in Darjeeling

and

the possiJigdral

Dagchen

Rinpoche

and

his

family (wife

to Paris for

and children)

research

project.

But the

Sakya family had not

been

at

interested

first.

few

months

later,

in

March 1960, this couple,

who

could

both speak

Tibetan,

brought

with

them

the American Professor

Turrell

V.

ofWashington
tle

to

Wylie

meet

learned Tibetans
informants

(1927-1984)

from

the

University

in Seatthe

family.

to act
and

Wylie

was

searching

for

as

collaborators

in

Rockefeller

research

Foundation-funded
project.
whether

Through

these

they would

interested

interpreters,

Wylie

asked

be

in coming

to the United States

of America

to collaborate for three

years

with American

researchers

at

university.

He

said he would be traveling

around

bit

in India

and

come

would

back

later for their reply. 871

A few weeks

after his first visit, Wylie visited

them

again with Alexander

Macdonald,

asking

for

an answer to

their

respective

offers. The Sakyas tentatively

to

agreed

Dagchen

go

to

the

if

Seattle,

whole

Jigdral

family-including

Rinpoche's

brother,

Trinlay

Rinpoche,

said

would

have

and

Dezhung Rinpochecould
whether

seven

the
be

come.
a party

acceptable.

paperwork
months.

Wylie

he

to

check

of eight-

Sakyas

and

Geshe

Nornang-would

The

was

supposed

to

take

about

three

872

One

day

in

mid-summer

1960,

Wylie

and

Macdonald
reply

seven

came

from

members

with the

America.
in all-

The whole

Sakya

family-then

would

be

to

allowed

come,

medical

examination.

Hearing

this, the Sakyas

year

IN

SAINT

SEATTLE

provided

go. 873

to

decided

they

passed

The previous

had been diffi-

cult and uncertain

for

them

as

since

refugees,

they

had

lacked

the

always been depend-

em on

the generosity

of others.

The Sakyas

means to support
family and entourage

their large extended

Macdonald

Sandy

helped

the

of servants.

as

family

much

as

he

could. By then he had

been "expelled"
living between
Sakya

house

wrote

letters

of

scrapes

had
Sakya

and

Kalimpong

small

to get

the

in her Darjeeling

cope

to

from

with

family

Hospital

by

Macdonald

who slightly
with because

and

was more or

less

the

getting

examined
the

had

wife

little

hotel

in Darjeeling.

youngest

He often

daughter

Sakya

out

school. He also

Dezhung

Rinpoche

at

medically
of

George

to do with

intimi-dated him and

of his strong Khampa

the

N.

difficult

dialect.

the

Patterson.

Dezhung

was

and

Planter's

875

874

Rinpoche,

to speak

In

the

meantime,

Dezhung

life in northern India difficult.

gastrointestinal
To

sure,

be

Tibetan

troubles

of the Dalai Lama's

monks

as

such

RinP-oche

days.

newly

go to

notoriously

one

teach

per

point

at Delhi

the

years

876

seri-ously. Then,
Seattle,

Dezhung

Chatral

Sangyay

influential

Darjeeling

it would

Dorje

and

Kalimpong,

that
lay

ofBuxadar

many

was

invited

this offer

ca.

with the

one

1913),

Buddhist
who

of

300

monastic

restriction:

he could

attendants

with

school.
bring

strongly
to

him. But

There

Chatral

most

around

believed

go to

was

rhan

master

of the

teachers

Rinpoche

no more

trip to

the planned

consulted

be best for Dezhung

at

to

50

of

to teach religion and the language arts (grammar,

etc.)

in

monks

did not consider

before

(b.

successful

was

of exile.

allowance

Rin-poche

rupees
rupees for

few months

and

and

the salary

for

an extra

be

policy

Trin-

government

Rinpoche

He evidently

weight.

announced

place where

Dezhung

month and with

little Minzu.

The

settlement

unhealthy

Univer-sity

found

to

places

Rinpoche

and lamas died during the first

At

worse

formed

Dezhung

should

Assam,

much

in those

refugee

had

to lose

and continued

were

there

Rinpoche

He suffered from chronic

that

Bhutan
poetics,

just

one

or

three

two

Rin-poche

assured

him that
who

were
To

planning
sister

Minzu

not

earn any

going to foreign

teach

Rinpoche's

his

he would

in Bhutan

own

less

also

div-inations,

accorded

so

Chime,

and

his

to

Dezhung

go

Kunzang

young

lamas

countries.

with

he decided

to take with him his brother

Ane

than those

(mostly Western)

there,

Nyima,

grand-nephew

THE
INDIA

Rinpoche,
Chime

Dagmo

FIRST

YEAR

EXILE

OF

IN

245

if that would

was

be agreeable.

also in favor of Bhutan.

His sister Ane

877

878

He met his niece,

Kusho, and began to tell her about his plans. But

when she heard that he wanted to separate from them,

she broke down and openly wept. She could not bear
the thought

that the family would be split

up.

The sight of his dear niece in tears softened his

resolve. Since she and the other family members

so

insisted

strongly, in the end he allowed himself to be

go
were

convinced to
these plans
settled,

he paid

with the larger family to Seattle.

879

After

special visit to H.H. Sakya Trizin,

also in Darjeeling,
telling him about the proposed
Thus it
Rinpoche

was

that by early

journey.

October

r960, Dezhung

left Dar-

jeeling for Calcutta,

the first stage of

long journey to

the unknown land

of America. From the Tibetan point of view, he was

traveling with the Sakya

Phiintsok

palace family

as tutor to

the oldest Sakya

son,
ber

were

Minzu. On Octo-

ro,

r960, after

some

hectic days in Calcutta, they

issued their Amer-

ican visas. Soon thereafter

the entire

group

departed by

Pan Am turboprop
airplane flight from Dum Dum Airport, Calcutta,

flying in stages eastward,

via Hong Kong and Honolulu,

to North America.

4 t PA RT
1Jfe

and Travels

in Exile 1960-1987

EZHUNG

RINPOCHE

the discovery
cleared American

Geshe

of America

immigration

N ornang.

arrived

in United

Day, October 12, 1960,

Columbus

~
c..Arrival and First Months

in America

by the Italian navigator

in Honolulu

on

territory

States

holiday commemorating
in 1492. He

with the Sakya

and

family

day he and the party of

The following

nine other Tibetans

landed

at

the

international

airport

south

of

Seattle.

Waiting to greet them

were a

delegation

and several

from the local

A television

was not on

Tibetans

tot-ing

reenact

of Washington

to
their

dispatched

from

one

to film the arrival of the Tibetans,

hand when

disembarked.

camera

Tibetans

the University

news media.
crew had been

the local stations

it

from

people

and

the airplane

When

lights,

board

another

arrival

for

the

they
plane

the benefit

team

arrived

and the

finally

asked
parked

the

arrived

bemused

nearby

of Seattle

of

but

and

tele-vision

viewers,

including

second aircraft.
While
Rinpoche

rgyas

stepping

to

waiting

leave

and the learned

nang pa

Ngag

one of the
man of about
to react.

was

addressing

one

Ekvall

But

of

mo

tsha

(1898-1983),

Dezhung

sure

Rinpoche's

after

them

the western China

not

the

from

blo

airport,

Geshe

gros,

noble family,

older Americans

how

(khyod bde

stairs

881

in

them:

(Nor

b.

of the

1927)

were

addressed

in the welcoming

a
was

party,

that he

to them, and they did not know

a
a

short

while

broad

Arndo

"Art

thou

they

realized

nomad

hail

and

he

dialect,
hardy?

mo e yin?)"
The speaker was Robert
an American who had grown up in
border-lands as the son of missionaries.

Rinpoche

882

and

the

other

Tibetans

arrange- ments awaited them

companions were led to separate

what

Dezhung

Nornang

sixty. At first it did not register

trying to speak Tibetan

asking

the

the

monk

dbang

N orgyay

central-Tibetan

by

down

880

were

in Seattle.

automobiles
Finally

and

he, too,

toward Seattle,
people

in

of Wash-

76. Robert

16, 196o.

Ekvall

its

driven

was

SAINT

away,

guided

IN

SEATTLE

leaving

co a car

him

as

scenic harbor city with nearly

metropolis,

by

far

the

and driven

the

last.
north

million

largest

city

ington state.

(left), Dezhung Rinpoche

(center), and Turrell Wylie

(right). Seattle, October

between

Situated

western

part

of

to Alaska

trade
had

the

seen

1942,

summary
mainly

thoroughly

sped

24th

Avenue

nine-

bedroom

in

church:

in the

growth
the

district
he

883

as

late

thou-

Its

as

sand

Asian
ghetto,

Chinatown

by founding

temple with Sunday school.

borhood

structure.
for

six

had adapted

car not to

by

of its

descent.

small

community

N.E.,

by the University

the others.

detention

white neigh-

of Washington

the

with

at Boeing,

riots in 1886, and

of Japanese
lived

Buddhist

Rinpoche

in

boomed

Poised for contact with Asia, Seattle

wartime

the Japanese

Seattle

then

by jet manufacturing

citizens

residents

of

Seattle

brutal anti-Chinese

American

where

bodies

state,

and the Far East, and its recent

been spurred

city's main employer.

had

water

large

was
This

but

Chinatown

co a

north of che University

of Wedge- wood.

let

out

house

the Sakyas,

before

had

and there

At

been

6551
large,

rented

he rejoined

ARRIVAL

AMER

I CA

He

and

the

party settled
student
number.
local

AND

FIRST

MONTHS

IN

251

seven

boarding

celebrities

Tibetans

who

few

were

and taken to

in

had previously

house; each bedroom

For the next

photographed,

other

in. Their house

weeks,

the

as a

door still bore

the Tibetans

interviewed

Sakya

served

by

became

journalists,

n. Left

Oagchen

Rinpoche,

and Minzu Rinpoche.

Seattle,

meet

University

their

arrival

written
Rinpoche's

an

by

staff

article

Byron

photograph

The headline

read:

and

University

Johnsrud

Rinpoche,

the

On

Trust

"Lama

Oezhung

day

Seattle

of

Times

Dezhung

featuring

(captioned:

ofWashington's

1961

in the

Trip to Seattle." The article reported:

The

ca.

officials.

appeared

"Tibetans

to right: Terry Wyl ie, Thrinlay

Rinpoche,

Labrang").

in Lama's

Beads

88

for

881

Tibetan

party

arrived

here

. ..

on

today

beads

the prayerful

The lama, Kunga

immediately
davenport

took

power

of

Tibetan

Nima Dezhung

calm, dignified

seat

Lab

on an

lama's

rang,

55,

American

and began telling his beads in thanks for

safe

journey.

Prof. Turrell V. Wylie

Department,

who

Calcutta,

said

consulted

the

would
later,"

have

the

the

departure

horoscopes

troubles

of the university's

brought

and

was

Far Eastern

Tibetans

here

from

hectic.

"The

lama

auguries

and

at the start, but all would

said

go

we
well

Wylie

said.

the

children

the

trip

or

"Well,

two

came

down

leave

The next day

we

ready?"'

days

departure

before

It was

sick.

without

SEATTLE

cure

Airways

with

you

do

of

delay

in time.

our papers.

had his doubts

official

the next day. 'How

one

him,

him. He recovered

had all sorts of trouble

"A Pan American

could leave

IN

SAINT

know

we

you'll be

he asked.

"'Because

the

lama

says

so,'

I answered,

and

so

it

was."

On October

newspaper

smiling

hand,
Ekvall

16, 1960, there

article

Dezhung

between
and

encounter

with

Rinpoche

two

the

Wylie.

On October

showing

at the Univer-sity, beads

in

intently

Dagmo

beaming

the

(Only

14, the Tibetans

Times

Americans,

photograph

of this

Kusho

in Seattle,

also

met for the first

journalist Julie Emery, who became

dear friend of the Sakya family,

months

also have appeared

has been traced.)

time Seattle

as

may

photograph

was now
at least ten

espe-

called.

or

,c!ally

886

eleven

of Dagmo(a,

In the first
articles

three

appeared

Times,

in the Seattle

mostly

series of four of her articles

21,

describing

the

p.

Life Here,"

on

Labrang's

deeply

con-

lama

pressure

of researchers

field

of

Tibetan

male

University

108-bead

use.

seldom

rosary or,

The

clicking

gatherings

he

sentient

Labrang

as

as

life

despite

is

most

way,

see

of the

the

beads
While

prayers

in

their

lama

that he spends

reading

is

of

in
the

of the

minds

for

texts

at

converse,
who

of Sakyapa

at least half

religious

his

rosary

in

most
he

low voice to benefit

observer,

dia

without
the

audible

others

a very

One

"an encyclope-

praying,

55,

research squads.

will

estimated

celibate
worldly

his wisdom

for that matter, without

creatures.

had

learned

baring

Strict

the

Labrang,

the

are

who

attends.

is saying

frequently
all

research

(December

major figure:

here

theology.

of Washington

Seattleites

once as a

ever eager to tap

group,

refugees

18 to

"Lama Continues

religious

tinues

Buddhist

religious

Sakyapa

Rinpoche

and shows how he, in his hum- ble

Tibetan

the

in the Tibetan

himself at

by her, including

from December

Dezhung

3) bore the headline

established

effortlessly

Kunga

ran

participants

proj- ect. The article

21, 1960,

written

that

or

described

knowledge,"

his waking

giving

hours

religious

training

to

Sakyapa,

6.

Labrang

his

is

grandnephew

of Robert Ekvall,

remarkable

Zayang

scholar,

in

[i.e.,

Minzu]

the

opinion

ARRIVAL
AMERICA

AND

FIRST

IN

MONTHS

253

university

research instructor, who has been working

with the lama under

curiosity,

project financed

Foundation.

Rockefeller

frequently

questions,"

"He has

by the

a great

intellectual

asking the most penetrating

Ekvall said. "Yet he is friendly and amusing.

He also has

remarkable

honesty

in answering

questions."

Prof. Fang-kuei

co-chairmen
Although
life since he

lamas

as some

an

in various

ecclesias- tic,

a tutor

traveled widely in the

been

with [illegible]

places,"

the political Sakyapa

...

are

of the religious

as

other monks

said. "He has

has worked considerably

been

Poppe

small boy, he has not led

existence

do, Ekvall

has taught

a part

Labrang has been

was a

an

sedentary

Li and Prof. Nicholas

of the project.

organ-

on

and

pil-grimages,

groups

and

Ekvall said. "He has

and

religious

advisor

in

ization. He also has

company

of the Jigdal Sakyapa

family."

If the lama wishes he

monastery-

were

back in India in

more

like life with his fellow

"men of the cloth," he

refugee

has not said

so.

a most

"We find him

research,"
said. "I

enjoying his extreme erudition."

among

the ten refugees

provide

They

thought

most

casual

public,"

without

When

had

either

being present.

which

were

discouraged

saying

not

told

him
They

or

only

them

(so the Tibetans

material

need.

the

Tibetans

from

tians

came,

quite

to

the

accepting

the graduate

for

believed),

or

on

keen

few

local

children.

The

such

student

to

overcurious

gifts,

accept

to

many

them

coming

overzealous

ordinary

not

hosts

every

Chris-

presents
against

from

American

sometimes

also received

difficult
people

"a

few

give

to

with

Christmas

nothing

Wylie

Professor

with

also

other

to shield

desirable

included

wanted

people

the

the Tibetans

it

but

proselytizing.

Tibetans

and

contacts

who

stay here.

during their three-year

Wylie

Professor

Americans,

to continue to be the

is expected

"eye-catcher"

to

in

Ekvall

am

Labrang

tried

collaborator

satisfactory

Gene Smith

cards

and letters,

answer.
sending

"Tibetans

but

anything

Wylie
anything,

don't like to

receive

He

gifts."

gave

the Asian

of wanting to keep everything

Within
community

rdo

in

gave

Dagmola

ba

few

rje,

New Year

months,

birth to

b. January

was

had

Seattle

visitors

the impression

under his control.

fourth

the

grown
son:

4, 1961).

888

887

fledgling

Tibetan

one

member;

by

Ozaya Badzra

Their

first

(Rgyal

Tibetan

254

celebrated
naming

in

the Tibetans
The wives
shopping

on

Seattle

ceremony
took

for

IN

SEATTLE

16,

February

the. six-week-old

steps

Eva Ekvall

SAINT

to become

and Shirley

including

baby.

more

Wylie

889

Slowly

sdf-sufficient.

took Dagmola

78. "Kitchen

Conclave:

ican kitchen to
left: Lhadron

Mrs. Turrell Wylie demonstrates

women

Nornang

in

a party

Karsip, Oagmola

Uamyang

of an Amer

the mysteries

of Tibetans who arrived

here today. From

Salqapa),

Konchok

Sakyapa,

and Mrs. Turrell Wylie.

and

quickly

goods.

acquainted

Dezhung

of about

Rin-

her

poche

two hundred dollars

living quarters.

890

with

American

himself

per

received

month,

consumer
a

stipend

in addition

On this he could easily live.

to

E. Gene Smith
in

Staying

with

Seattle

Sakya Tibetan family

was

the first

the twenty-four-year-old

Gene

Smith,

them.

He

struck

up a

kind

became

energetic.

who

became

and

fond
892

to

close

cor89

Rinpoche.

'

generous.
of

him

Rinpoche

as

the

student

living

family,

dial and fruitful

struck

Dezhung

considering

the

E. (Ellis)

years

four

whole

Smith

and

their main helper

graduate

up

ended

particularly

with Dezhung

as

Dezhung

from

he

friendship

the Tibetans

Rinpoche,

him

with

but

diligent

too,
and

ARRIVAL
AMERICA

was

Smith

up

in various

family

AND

FIRST

IN

MONTHS

255

were

places

guided-

missile

studies

at Adelphi

intention

in both Utah and California.

traditional

project.

Mter

of studying

came to

studies,

federal

College,

Seattle

anthropology,

school in part to avoid military

language

brief undergraduate

College, Hobart

of Utah, he

His

with links to Joseph

Mormons

his father worked for

Smith (1805-1844);

University

grew

born in Logan, Utah, in 1936 and

and the

in 1956 with the

joining graduate

co1_1scription.

For

he started with Turkish, where he got

to know James E. Oimmy) Bosson (b. 1933, later

pro-

fessor at University

who

was

already

Mongolist

of California

at Berkeley),

studying Mongolian with the famed

Professor

Nicholas Poppe,

too. When Turrell Wylie

came

so

Smith joined in,

back from Rome in

the fall of 1958 and offered classical Tibetan for the first
time, both Smith and Bosson took part. Smith also
studied linguistics
Gene Dorfmann;

under Professors
nights he worked

Sol Saporta and

at the Blood

Bank, trying to stay out

of debt. He slept from

4:00

p.m. to

midnight

and

grave-

then worked the

yard shift.
Within the first two
Tibetans

arrived,

took Dezhung Rinpoche

one

or

three weeks

after the

Smith

to

see

the Tibetan books in

of the older build-

ings of the large parklike

ofWashington

campus

of the University

(founded

in 1898 through land grants). The Tibetan collection

then consisted of some

or

forty

fifty volumes of original Tibetan manuscripts

and block-prints

from

the Joseph Rock collection.

copy

Smith also showed

him

of the Peking

Tibetan
Japanese

canons,

both Kanjur and Tanjur, in the

Otani reprint

edition. When Dezhung

Rinpoche

saw

the Kanjur

and Tanjur, he offered

the traditional
embodiments

three respectful

prostrations

to them

as

of the

Buddha's word and doctrine in this foreign land. Gene

Smith

to

was

see

horrified

him bowing down

in the basement

of

on

the dusty cement

floor

Thompson

Hall. A few Americans

standing nearby

tittered at the outlandish

behavior of the lama.

The main research project in which Smith and the

were meant
on

Tibetans

to take part was

organized
Wylie

Melvyn

the history

of Sakya,

project

by Professor
and

on

which the

twenty-two

young

graduate

student

(then

Goldstein

years

old)

also worked

in its earliest

stages. This and other

research projects

were to

be carried out in the Far

Eastern and Russian Insti-

tute, in

room

ofW ashington

pus.

203

ofThompson

Hall

on

the University

cam-

At his home, Dezhung Rinpoche

also started to

read Tibetan texts with

Smith, beginning with the religious history of 'Brug

chen Padrna dkar

po,

but

was

this

as

going,

difficult

SAl NT

it

was

IN

SEATTLE

po

full of Kong

dialect.

By 1961 they received

a copy

very rare

of the then

Rgya

history

bod yig tshang

from the Barmiok

Athing

collection

in

Sikkim,

and by

using

the

(Old)

Red Annals, the history

of Dpa'

bo Gtsug

Ngakchang
Rinchen,

some

historical

themes.

Then
mtshams
don

lag phreng

the

pa

work

rgyas

bstan

to Seattle

Richardson,

on

by

Sman

Sakyapa

sdong

which

had

lots

of nomadic

by accident

from

the

library

of Hugh

who had

obtained

delighted

begin

biographies

arrived,

Rinpoche

Rinpoche

of

was

Dezhung

Then

biography

nges

originally

was

at least

could

Karmapa

Karma

dialect. This work

sent

ba, and the

Kunga

them

at

Mtshur

phu

monastery.

to be able to read this work.

Smith

requested

in the the-

instruction

from

Dezhung

ory

of classical

(kiivya),

poetics

Sanskrit

especially

the

theory of poetical fig-

.ures

(rgyan:

ala1J1kiira).

Skt.

through

the second

chapter

of Daq.qin's

of 'Bras

rgyan
they

'dzin

have

less

writing

more

with Dezhung

notebooks.

his

chair,

When

Rinpoche

kept

moments,

gave

sions.

nine

rosary

Smith's

in

series

Dezhung

duly
of blue

Rinpoche

in hand,

while Smith

question

was

muttering

a most

his

mantras

sat at

good

for

sat

one,
few

lucid

studied

about

eight

or

answer

in

response,

with

an

hour

subject divi-

They

breakfast,

questioning,

free

answers

but to proceed

and

well-organized

between

of

Rock's

fruit- ful not to read

Rinpoche,

at home,

studies

rocking
feet.

then

Rinpoche's

Lama), which

from Joseph

893

For their

in

way

directed

down

of Khunu

in Seattle

books. Later Smith found it

in

read

with the commentary

Kiivyiidarfa,

(the teacher

to

happened

text formally

to

agreed

ljongs

bstan

Rinpoche

nine

and

time that

evety

morning

for

and

ten

was

o'clock,

after

Rinpoche'

squeezed

in between

As Rinpoche
he

made

often

great

The
(1897-1991),S

at

94

"You

few

was

he

forth.

Nicholas

Poppe

of Washington

1949

from

are very

to have Dezhung

lucky

is,

you

don't

yet know what questions

to

895

Rinpoche's

young

the

months,

about

tional studies

other

teaching

duty

at

dpal

rdo

his great-

rje, b. 1953). Within

enthused

so

University

once:

was to

nephew,

things

of Mon-

Professor

Dezhung
home

of

here. But

the problem
ask him."

practices.

told Smith

than

Rinpoche

sketches

Mongolist

the

untilr968,

more

little

cakes, and

offering

golian

meditative

special hats, gtor

describing:

ma

Rinpoche's

taught,

Minzu

Rinpoche

('Jam

however,

Minzu

had

become

less

the tradiexpected

of him. He just wanted

to

go

out and play with his

friends.

He

was a

popular,

want to sit at home and

active

boy who

did

not

ARRIVAL

AMER

ICA

memorize

prayers.

long

on

concentrate
Rinpoche

FIRST

IN

MONTHS

When Minzu did not

his studies, sometimes

ear or

tweaked his

Smith suggested

stories

AND

257

Dezhung

rapped his knuckles.

that Dezhung Rinpoche

to capture the boy's interest, just

with Smith. But char

was nor

Rinpoche

(Already

explained.

Quaker elementary

schools.)

as

he

the tradi-tional

was

were

doing

way,

in late October

both the older boys, Minzu and Ane,

Gene

tell Minzu

1960,

enrolled

in

896

Not long after their arrival in Seatde, the adult

Tibetans

were

each asked

to write

an autobiographical

sketch. Dezhung Rinpoche helpedwri.te

Jigdral Dagchen
while Dagmo

wrote her

for his

own

Rinpoche,

Meanwhile

Dezhung

Rinpoche

did not

one

life. Instead, he let Robert Ekvall throw

together in English

sketch of his
Ekvall had

those for

and Thrinlay

Kusho

own.

bother to write

Rinpoche

no

career

brief

after several

detailed

short interviews.

897

knowledge

about the religious

mentioned,

79 Oezhung

traditions

were

that

and therefore

Rinpoche

observing

the Central Tibetans

working

with

a tape

recorder. Seattle,

early196os.

on

these subjects

his. English

translations

were

sometimes

incomprehensible.
Smith

don't

asked

you

"Oh, it's

Jamgon
write

an

Dezhung

yourself

write

a Tibetan

Kongtrlil,

Rinpoche

custom,"

for

autobiography,

at the time:

"Why

better one?"
Rinpoche

example.
he

Even

never

said

replied.

though

single

"Take

he

did
good

word

about

himself!"

On

~e lig io us

basis

explained

the

Buddhist

religion,

one

another

for

occasion

humility:

should hide one's

"In

he

the

258

vinues and broadcast

so

one's

defects

increased ."

He

are

SA INT

and one's

not

did

people

since by doing

virtuous

as an exam-

mentioned

even to

ple

are

acts
the

great

be called by the

title of respect "Rinpoche."

.Another
he

SEATTLE

one's imperfections,

lessened

master Paltriil, who had refused

com-mon

IN

are

time, Smith asked

compose
writing

books.
books.

Dezhung

The things

found in the already existing

Rinpoche

He answered:

we

"Too

why

many

need could

be

books, if we would just take

the

So. Gathering

of Tibetans

and American

scholar friends. From left

rear:

Geshe

Nomang,

Gerry,

unknowo,

last

Okadasan,

unknown.

four

row:

Middle

Bharati,

Swami

Rinpoche, Trin

Oezhung

lay and

Dagchen

Mali, Lhadr6nla,

Wylie.

Shirley

summer

Rinpoches,

Ane

Rinpoche,

Dagmola

with

Dzaya,

infant

and

Front:

Minzu

Rinpoche,

William,

and

Terry

Wylie. Seattle,

1961

trouble

about

search

to

answered

in

questions

that.

You

them."

should

he

Once

discussed

"They

say

it, the

first

his life

with

perfecting

up

1.. .I ended

into

silence,

gesturing

surroundings.

(Evidently

foreign

residence

there

Dezhung

here

he

cen-tral

chances

you

rrulkus:
examine

spent

Nyima,

second,

this

his

was

and to what

the

that

89'

Lungrik

learning and realization.

" At

with

as tutor co a

Rinpoche

fond either of

..

and

study

the

but if

he

know

Dezhung

Changchup

per-fecting

And

"position"

trulku,

trulku,

and

scholar. "

frankly

Smith

bodhicitta,

Nyima, spent his life

or

of the previous

I'm the Dezhung

Dezhung

India

lama

times

"I don't

Smith:

go to

subject with such-and-such

of his being the rebirth

Numerous

~e lling

by

point

hand

alluding

he

lapsed

toward

his

to his strange

he took to be his official

child-lama.)

was, moreover,
Tibetan

nobles

not
(sku

particularly
drag)

or

of

the claims

of high

birth; what

he

ARRIVAL
AMERICA

approved

came

was

of

to

the

FIRST

the

has

becoming

religious

traditional

abilities,

Tibetan

saying:

no

there's

especially

teachers.

were

to transmit
descent,

way was

better

knowledge
infants

worst.

which

R.inpoche

after

899

from

gu

yon

!a

He also said

as a great lama (or

was by familial

besc

repeated

be to test

they

second

was very

recognized

was
also

The

also

through

which

it would

be recognized

beggar's

him

phru

it

often

tradition). The first

was

lama,"

achieve- ment,

Dezhung

ways to

religious

which

"incarnate
third

three

"If

(sprangpo'i

abbot ofGanden!"

when
He

stopping

tan yod na/ dga ' !dan khri !a bdagpo med//).

there

IN

MONTHS

system,

merit

recognizing

repeated

child

AND

259

grew

In

as

merit
this

and

than

an
The

saintly

connection

the view: "How

prospective

up

was

imperfect.

much

trulkus

for

to

them

test

for their ability to identify various objects!"

their

as

~
and Friends

Collaborators

at the University

ofWashington

Robert Ekvall

B
B

and the Sakya entourage

was

prised

the

Robert

Brainerd

Tibetans

by

Kansu,

May 18, 1912)

5,

June

Ekvall

(1898-1983),

speaking

Al
l
i
ance

Missionary

as

fluently,

learned

a great

of western

twentieth

After
his

as

well

deal

China

~' As a
several

He

was

(Galbraith)

Chinese

up

first

sur-

dialect
born in

Ekvall

(d.
(d.

and

Christian

child he learned
other

the

who had

nomad

of the

by growing

during

900

the University

of David P. Ekvall

and his wife Helen

missionaries

man

the

Amdo

son

China, the

1933),

year at

during their first

at the airport when they first arrived.

Minhsien,

to Dezhung Rinpoche

GENE SMITH, the closest American

ESIDES

Mandarin

dialects.

He

in the borderlands

two

decades

of the

century.
his father's

mother

to

the

death

in 1912, Ekvall

United

States

for

returned

schooling

with

at the

Wilson

service

1920

Academy
and

City,

After
(Betty)

in

army

in the

he

married

Fischer,

who

just

north

Wheaton,

during

of arts

bachelor

that

in Nyack,

college

New

York

After

brief

of

Illinois.

W odd War I, he earned

degree

Wheaton

from

in 1921 his
attended

first

the

Elizabeth

wife,

Nyack

in

College.

Missionary

Institute with him in Nyack, New York, in 1921-1922.

In 1922

one son,
Dawo,

on,

he departed
David

spelled

he spent

teacher

Zla 'od),

investigating

born.

name

Tibetan

From

1923

much of the 1920s and 1930s working

as a

an

"explorer"

Alliance
the

(Arndo).

902

the

for

(an interde-

possibilities

Chinese-administrated

Tibet

was

for China, where

(1925-1945,

January

and

Missionary

with his wife

W. Ekvall

for

nominational
mission

borderlands

He learned

Christian

of

work

in the

Northeastern

the local Tibetan

dialect fluently, and from 1929 to 1935

and

group)

nomad

AND

COLLABORATORS

FRIENDS

name

he lived with his wife (Tibetan

son

in the isolated

mo).

903

In 1936

furlough,

society

Tibetan

Border

After

Uni-versity

anthropology

on

returned

him:

(Har-

of

and

tshang

lha

to the United States

for

(Stag

two histories

to

Gateway

risburg:

Fifty

1940). Then

and

Rdo rje mtsho)

of Lhamo

and he wrote

Publications,
the

they

sponsoring

and

1938)

village

for

his

a year

the Kansu- Tibetan Border (U niversiry

1940).

Christian

off to attend

graduate

book

Kansu-

Publications,

(Harrisburg:

he took

Chicago

Tibet: The

Christian

Years

to write

for the mission

Cultural

study

of

Relations

of Chicago

Press,

81 Robert

and Betty Ekvall,

young

missio- naries in Chinese dress.

He returned

wife,

he left

son,

in

died

there

summer

son co

Japan

Ekvall

in Southeast

Asia

his

for about

in 1939. His

in 1940, and

Indochina

to visit his

work.

World

son were

Lhamo

(anthrax)

1941 for French

entered

and

Taktshang

of fever

thus ending his missionary

When
1941,

with his wife and

Beery,

War

interred

two

years,

II

by

in

December

the Japanese

but he managed

to reach New York by boac in late 1943. He joined the

U.S. Army

made
Army

as an expert on

captain.

in

manding
Marauders.

Burma

at

one

By

as

Far Eastern
1944

April

combat

time

Later he served

he

was

liaison

detachment

affairs
with

and
the

officer,

of

was
U.S.

com-

Merrill's

262

in Chungking,
Wedemeyer

the

staff

SEATTLE

Albert

of General

(accord-

one source,

ing to

on

China,

IN

SAINT

on

also

the

"Vinegar"

staff of Gen.

Joe Stillwell).

was

He

Liuchow
r::wnths

severely

wounded

in frontline

combat

at

in the last

war

of the

troops. Following

while with Chinese

nine months in the

hospital,

he

served

1946-1947

in

in

on

Peking

the

staff of Gen. George Mar"

shall,

who

Nationalists

nists.

was

then

Afterward

military

attaches

which capacity
In the

to

attempting

reconcile

late

he
of

was
the

one

appointed
United

States

He resigned

1940s

he

married

his

Free Asia

He

hoped

three

of

China,

second

in

In

1951-1952

he

wife,

Eva

Eric and Karin.

in 1951 after

the U.S. Army

Kuomintang.

in

he served in 1947-1948.

Kunfi, with whom he. had two children,

Committee

the

and Commu-

the fall of the

worked

for

the

for

to meet

to

visit

and help

India

the Dalai

and

Tibet,

Lama's

but

this

brother.

proved

In 1952

impossible.

anthropology

was

1953

In

Lieutenant

called

was a

as

talks

accidentally

to

back

serve

principal

team.

Nations
killed

in the

ciate

of Chicago.

as

military

service

in

Korean

the

language

son

His

904

in

asso-

research

of the University

to

colonel

armistice

United

he

department

officer

David

1945

December

the

for

had

been

the

after

War

end

ofWorld War II during military service in Korea.

In 1954

went

Ekvall

to

as

Paris

serve as inter- preter at

following year he published

attache to
The

the

Sky

appear

(his

second

as a

staff officer

of the Pentagon,

account
the

1954-1955.

of being

invita-tion

University

Project,

Lama

in the

would

army in 1958 on
same year, at
he came to the

joined

by

work,

Division

The

Taylor,

and

supported

Knows,

Intelligence

He left the

E.

of George

military

Asia talks.

to his translation

in grade.

of Washington

Research
Carnegie

overaged

assistant

<;;eneva

his novel Tents agaimt

The

novel,

in 1979). 905 In addition

he served

the

the

a grant

Inner

Asia

the

from

Foundation.

Ekvall

adventurous
good stead

one
some-times

had what

"gregarious,

personality,"

among

of his students

bombastic,

which

the Amdo

and

had

nomads

described

stood

as a

always

him

in the 1930s

in
and

which

the

Tibetans

in Seattle

could

some respects. Since he could speak

accepted
as an honorary Tibetan
Tibetan
name "Sherab Tsondru"
'grus).

With

experience,

he

his

was

anthromuch

more

also

appreciate

and

called

pological

by

rab

(Shes

and

broad-minded

in

was

with them, he

his

brtson
military
than

the

typical ex-missionary.
Originally

slated
Wylie,

to

go to

the

sixty-one-year-old

India

in early

1960,

Ekvall

had

accompanied

to select and invite the lamas for the

been
by

AND

COLLABORATORS

Rockefeller-funded

as

1960,

and

his

research ."

06

Since 1958

of the Inner Asia Research

chairman

Eastern

FRIENDS

Russian

Insticute.

application

for

posedly because

refused:-sup-

907

an

But

interpreter

and

Wylie,

908

he
So

assistant

principal

was
the

professor

investigator

and Nepal alone.

thus
much

909

for

Indian

January

was

visa

thehdian consulate

suspected
junior

of Tibetan

the

in the Far

in about

out he had worked in Korea and Geneva

connecrions.

he had served

Project

grant

as a

of having

Turrell

CIA

V. (Terry)

since 1959,
and

found

U.S. Army

went

became

to

India,

82. Dezhung

Almost
Ekvall

immediately

befriended

Buddhist

monks

and

integrity
almost

and

1940s,

in his

seems

he

of Dezhung

every

hand and
During

day

to

see

first

as

years

arrived,

portrayed

rant,

ignowritings

have

910

questions.

had

lazy,

nor to

the Sakya

three

Rinpoche

Ekvall

Christian

Rinpoche.

asking various
the

Though

lamas

or worse

hypocritical,

1930s

after Dezhung

him.

Rinpoche. Seattle, 1963.

Ekvall
family,

of rhe

doubted

the

dropped

by

notebook

in

911

of

the

Rockefeller

grant
the

(1960-1963),
Sakya

rTrinlay

Dezhung

Jigdral

Rinpoche,

participated

in

Sakya.

group

Though

ascertain

and

many

from taking sides

the

Rinpoche,

Dagmo

groups

led

and

Dezhung
facts,

his

with

brod1er

Kusho-regularly

political

discussion

which they discussed

in

Rinpoche-together

Dagchen

by

Ekvall,

economic

Rinpoche

helped

he scrupulously

in
life

the

refrained

on

divisive

historical

of succession

between

Dezhung

Rinpoche

issues

made

work

Research
resulted

Project

with

C.

W.

on

that

The

work

(p.

v),

the

a
B.

System

hundred

a renowned
years was in

monks,

Asia

eventually

of his work with

with that
few

years

of the

later

as

Ekvall'

Tibetan

of Sa

Skya

(Ithaca,

In the preface

describe

how

to

Dezhung

of four inform-ants in the "continually

discussion

(p. vii) called him "Kunga

He became

house

Inner

group"

that

provided

mation for the book. A brief vita of Dezhung

and for five

closely

noble

1960-1962

Press, 1969).
authors

Sakya.

was

he

in the

together

Robert

Political

was one

functioning

years

published

University

Cornell

Rinpoche

and

Cassinelli

order

at

Khon

Tibetans

Sakya,

group, was

Principality:
N.Y.:

the

the

912

books. The product

C. W. Cassinelli
dis-cussion

that

of the Sakya

dur-ing the

in several

as

palaces

it clear

and did not intend to take sides.

Ekvall's

SEATTLE

such

two

the

linked to both branches

IN

SAINT

posi-

Labrang"

scholar
charge

and stated:

of Tibetan
of

tion that

infor-

Rinpoche

Buddhism

a monastery
gave

him

of three

important

governmental

community

eastern

and

doctrine,

the

central

closely

on

advice

Tibet,

royal

Dezhung

found

Rinpoche

Another

and

(Chicago

Rin-

vances

London:

as

poche

the

"Dezhung

of! earning

erudition

of the

and

In

third

never

contributed

was

work at the time

Ekvall's

of his

cites

of

main

four

Dezhung

informants,

man

tutor and

house,

brilliance."
Dezhung

Press,

Chicago

mentions

the official

ruling

Sakya

intellectual

book,

about

assertions

9' 3

University

last

later, Ekvall described

opinion

in Tibet: Patterns and Function

Rinpoche,

of information

giving

As

political

(p. xii), Ekvall

notes, Ekvall frequently

source

his

and

He later said, "I

In the preface

saying:

problems.

withheld

of Robert

Obser-

and

life,

in

religious

a tutor to
saw government and
being a participant.

those points."

result

his Religious

1964).

on

on

Tibetan

his-torical

in the book.

single word

extensively

he

family,

controversial

local

lecturing

of personal

politics at first hand, without

certain

the

He later, travelled

observing

all kinds

skya

Sa

in

functions

of nomads.

is
In

a man

of

subsequent

Rinpoche

as

the

and explanations.
publishedDezhung

more

than twenty

Rinpoche

similarly:

years
9' 4

AND

COLLABORATORS

The

intellectual

gzhung

anchor-man

po

Rin

che,

the

group

the

of

uncle

impressive

attainments,

oflearning

with close

levels.

uncompromising

as

to

brought

intellectual

on
the

integrity,

or even

speculation,

of

the pursuit

of Tibetan society
he

Sde

lags, and

scholar

combined

importantly,

refusing always to confound

with fact,

has

observation

Most

an

discussion

who

was

mo

ofBdag

tutor of the ruling fam-ily. He is

erudite

many

FRIENDS

hearsay,

he had known it.

Thubten ]igme Norbu

Also

in Seattle

about

10, 1961,

for

Thubten

Jigme

the

year was

next half
Ekvall's

January

from

and

friend

colleague

Norbu,

elder brother of the

Dalai

Lama.

associate
project,
India,

in

after

his

come

had

most

spending

to find

1959

friend

of the

solutions

He had Visited

March

with

Norbu

as

research

for the Tibetan

trying

problem.

915

for

previous

the pressing

Seattle

about

(?). 916

During

both

Robert

Ek:vall,

whom

two
visits

he

years

year

in

refugee

earlier

he

stayed

had

known

since

speak

appreciated

..

this

occasion

to translate

yod

Being

las

the

rna

bla

gsang

published

was

could

could

espe-cially
not express

primarily

Younger

Biography,

Brother

Reverend

Blo

pa
rnam

rje btsun

blo bzangye

translators

bzhugs

thar

by

1969

Indiana

bZang

sol!),

Ye

Don

which

University

Dezhung

Shes

shes kyi

In their introduction

mention

with

the Words of the

from

Holy

and London)

the

worked

The

work

dam

ba'i

in

(Bloomington
8-9)

who

Norbu

the

the Secret

Lama,

(dpal ldan

gsung

Norbu

presence

his

by those Americans

Ek:vall

Glorious

thirty-eight-year-old

English,

in Tibetan.

themselves
On

the

Since

1951.

already

was
Press
(pp.

Rinpoche'

contribution:

Two

of

Rinpoche

and

the

search

text
with

Special

his

of

the

phrase

the

deference

views

scholarship.

native

Tibetan

and Dezhung

preceptor

Tibetan

and

..

Rinpoche,

phrase

translators

must

con-

be

for

paid

cerning

the

learned

family-went

Sakya

by

scholars-Dachen

and

the

line

true

by

line

meaning

to Dezhung

certain

over

areas

tutor

. ..
the

in

Rinpoche

ofTibetan

And further:

266

SA I NT

IN

SEATTLE

The Tibetan text, printed from woodblocks

was

edited

Dezhung

Rinpoche,

Thubten

Jigme

Rinpoche

errors,

typographical

for

Norbu

also

received

compilation

small

In

17

Thubten

was

before the translation

April

Norbu married

Dezhung

from

proverbs,

mem- ory at

Kuyang

Norbu's

leaving

before

1961,

by

made.

ofTibetan

which Rinpoche wrote down from

request.'

and undated,

principally

Seattle,

la, the youngest

sister

ofJigdral Dagchen Rinpoche.

T as hi Tshering
Still

another
in

Seattle

Tshering,

Tibetan

majoring

was

1961

then

of Dezhung

friend

the

twenty-nine-year-old

second-year

in history

and

Rinpoche

student

political

in

Tashi

at the University

science.

918

Originally

from Gur phyogs village of the Shangs valley in northern

Tsang,

dancing
worked
of the

he

had

been

society

as an
Dalai

a mem-

(gar pa)

assistant

Lama.

By

to

ber

and
Gyalo

then

he

of the

had

government

more

recently

Thondup,
spoke

quite

brother
good

English,

having

studied

Seattle in July 1961,

Tashi Tsering
of others.

study

of the inhabitants

bravery

Havana,

working

Project
Kuo-yi

on

he had much

of the

customs

and

Okada,

who

was

Shigeru

Iijima,

Mongol.

via

Montreal,

and do what

920

from

studying

such

was

Hall,

As

Central

Japan,

Mongol

those

in

were a

Hidehiro

under

anthropologist

as

Pao

Asian,

of the Tibetans

Also in the project

cialist

Japanese

people

high-altitude

inscriptions

Tibet

into the problems

spe-

culture

at this time, at the Inner Asia

in Seattle

Manchu

northwest

to

the situation there.

insight

sort

In late 1963 he showed

919

to rejoin his family

Sel:en),

projects

and tried to help the Sakyapas.

talented

in the research

the second floor of Thompson

(Onen

in

departure.

Tibetan

returned

and

and Canton

Williams

He arrived

in

of Seattle.

he could to improve

Also

afrer Norbu's

wrote

he

of anthropological

great

soon

Massachusetts.

began assisting

Later

year at

the previous

in Williamstown,

College

Poppe;

working

on

Dolpo

in

Nepal; and Lilian Nakai, who studied Tibetan

and

Dezhung.Rinpoche.

room: seven or

other
921

subjects

with

They all had desks

eight desks in all.

in the

one

big

Almost
Rinpoche,

at

once,

Thrinlay

should have English

Wylie

decided

Rinpoche,
lessons.

that Jigdral
and

Geshe

Experienced

Dagchen
Nornang

AND

COLLABORATORS

graduate

students

FRIENDS

the linguistics

from

department

were

found to tutor them.

Dezhung

Rinpoche,

seriously

considered

a tutor

to find

because

more

his

of

Dagchen

capable

Dagmola.

met

in

seventies

tried

Rinpoche'

University

named

wife,

the

clever

and

Smith

woman

American

for this. Gene Smith privately

for

Jigdral

had

probably

age, was not

advanced

Japanese

art

class

lively

in her
Edna

who

Georgeson,

lived

nearby.

When approached,
she

kindly

agreed

to teach

Dagmola

not only English

but also American

etiquette.

922

volunteered

Smith

English,
right

aV(ay.

Pal].gita'
formal

to tutor Dezhung

Rinpoche

in

but Rin- poche said he did not want to begin

Some

nirvat).a,

request

time

he

later,

came

for instruction.

on
to

the

Smith

day

and

of

When they began

studies, he took notes and sometimes

Sakya

made

their

jotted things down

in his diary.

(Leon

Hurvitz,

studies,

taught

him informally

also

the professor

of Buddhist

bit in the

course

of their
readings

together.)

was

language
the

Rinpoche's

traditional

the

Tibetan

to

approach

Sanskrit

"Kiitantra

grammar-the

so to say.

approach,"

to

approach

exacdy like

He

also

avidly

memorized

words. Smith tried to

encourage

to

him

learn

phrases

sentence

and

patterns, but without much

success.
By

923

1961,

late

Dezhung

Rinpoche

had

for

the

moment stopped his English studies.

As

was

reported

in

local

newspaper

at

the time: 924

Although
crowd,

all the Tibetans

two

particularly

of them-the

mag-

English

eye
and

by his colleagues

A perfectionist,

lessons

oldest

netic. Lama Labrang,

be held in adulation
community.

remain

to

devote

he has

full

catchers

any

56, continues

to

in the academic

temporarily

time

in

youngest-are

to

halted

cataloging

Tibetan books

many

do too

on

campus.

the

things at

time,"

"He feels that Amer- icans

one

of his university

ciates said. "He has the highest scholastic

In

the

tutored

mid-196os,

in English

woman

then

Project.

In

working

exchange
the

words,

Tibetan."

from investing

925

as secretary

than Ishall

of the

on

he remembers
Finally

this

ever

Inner

Asia

June 21, 1965,

me

Tibetan,

be, and when

the English

tutor

also

kind American

is still trying to teach

more astute

was

Rinpoche

Mahr,

letter to E. Gene Smith

she wrote: "Trulkula

but he is far

Dezhung

by Barbara

asso-

ideals."

we

and I forget

discouraged

hi.f!l

too

much

in learning

effort

English,

you

getting older, and it will take

the
if

language.

you

learn

your

own

Americans
is

"She

idea

studies

will

practices.

Rinpoche

been

taking

practice.

decade

expressed
English.

many

Indian

who had journeyed

there,
Once,

in 1054,
it

over

was

Turning

without

poor

his

old

really

master

Tibetan

his

fifteen

much

translators.
Rinpoche

as an

ever

said, the great

to his

from

of the English

sometimes

knowledge

of

by the story from

Pa94ita-missionary

to Tibet

the

English

926

time

But he said he felt vindicated

the life of the

gave up

during his early studies,

Dezhung

embarrassment

learn Tibetan!"

even ten or

of his American

on

young

the

and

precious

are

Even

you?

lifetime.

N everthdess,

later,

it do

you

this

later, he could still remember

to the amazement

"You

years to master

Let

thought,

in

Eng-lish

saying,

be better spent

time would

and

words he had memorized

shoe.

good

SEATTLE

several

who want to study with

right,"

had

meditation

what

your

little,

of learning

studies

years

Then

IN

SAINT

Jowoje

man

mastering

got

disciples,

Atisa,

and had died

Tibetan.

pebble

Atisa

in his

said:

"I

have

boulder

my

in

shoe!" at which his disciples

into howls oflaughter.

broke

927

I96I-I962: A. Bharati
Another

scholar

Rinpoche

was

arrival

who

Fischer

an

primarily

join the Inner Asia

in Vienna,

Research

9, 1958, he read

entitled

"Indian

he
of

attended

the

ftrst

by

Nakai,

and

one

translate

the

Garden

Jamyang

1958.

by early

the colloquium

928

to
On

a paper

to (Tibetan)

Its Relation

of

the three lamas,

Richardson,

Lotus

parentage.

of Czech

he had been allowed

929

Hugh

to

and

their

(1923-1991),

some seventeen or eighteen

gave in the course of four years.
Mter the
the Tibetans, he organized a weekly session

Buddhism,"

papers

Tantra

Dezhung
after

Bharati

Project

before

with

soon

lamas

Indologist,

January

arrival

working

Sakya

Aghehananda

Swami

born Leopold
Though

started

and the other

were

recorded

ftrst

himself,

Wylie,

other graduate

history
(Chos

Khyentse

1961

Terry

on
draft

'byung

Smith,

Norbu,
Lilian

student. The project

Buddhism,

ofTantric

Wangpo.

Thubten

Gene

lha 'i
930

pad

Extensive

was

Divine

tshal),

by

references

cards by Gene Smith, and by the fall of

of the

translation

was sent to

Dr.

Herbert V. Guenther
evidently

with the

in V aranasi for his comments.

departure

of Bharati

to New

State in late 1961, the project ended, and nothing

came

of this work.

But
York

further

AND

COLLABORATORS

Dezhung

another

India

long
and

other

information.

from Bharati.

August

3,

on

last

five

"I have

an

practice.

vows

on

Rinpoche

with the Tibetans"

areas

of study:

Rinpoche,

is

once a

(1) study
(2)

work

mainly

in

the
and

hold

and

(4) 'Teaching

week, during the

texts into Tibetan scripts,"

interested

with Tibetans

consulted

on mantra
But

on

wrote,

Bharati

the Abhidhannakofa,

He

extracurricular

largely

Rinpoche

Lha'i pad tshal, (3) work with the Tibetans

months.

get

in

characters

My Activities

tion of Nagari

(5)

holy spots

Devanagari

with Trinlay

to Dezhung

transcrip-

giving

Meanwhile,

Seattle,

the following

Tibetan

and Leon Hurvitz

Sanskrit

from

on

"Report

the history

and

on

Bharati

932

in which he listed
of colloquial

places
931

in Sanskrit

his departure

Before

help

Indian pilgrimage,

of pilgrimage

tutoring

to

tried

list

some

received

also

interests,

of Bharati's

him

Rinpoche

FRIENDS

the

on any
yab

yum aspect

due to the restrictions

this portion of enquiry

whenever

of them,

set

was not too

on

I could

on matters
of tantric

them by their

successful."

933

Leon Hurvitz

Within

short

Dezhung
in

studies,

greatest

with
but

canonical

Tibetan,

1955

He

received

1959,

two

years

fessor

in

Buddhist
Leon

had

no

profound

truly

his

His

Hurvitz

great
insight

was

had

into
Gene

as

935

He

(who

in
Pro-

was

scholar
and words

context.

recall.

his

in

936

Though

he

or particularly
mem- ory was

himself

much

had
since

Columbia

ability

meaning,

been

scholar

to learn

Assistant

East Asian)

Smith

had

from

language

near-perfect

the

War.

He

934

classical

assigned

appointed

sizing

and

of Sanskrit,

of Washington

orientation

synthe-

memory)

World

interest:

chief

Japanese

as a

doctorate

he

(and primarily

awesome.

legendary

his

Buddhist

languages.

was

when he

University

after

Seattle.

philological;

other

in lan-guages

Second

the

in

with

texts and,
research.

in

knowledge

and several

the

at

been teaching

Hurvitz

going

Abhidhanna

specializing

good

orientation

during

seminar

expertise

also

had begun his interest

Japanese

own

his

philologist

Chinese,

and changed

active

for the study of Buddhist

for

was

Leon

Professor

an

had

Rinpoche

particular,

Hurvitz

time,

also

(1923-1992)

possessed

impressed

with

Hurvitz

came
powers

when they first

on

the

of recall.

scene

met, before Dezhung Rinpoche

with

his

still

more

phenom- enal

Dezhung

Rinpoche

and

to Hurvitz's

invited

often

and his wife. The first

the
home

was

ma

yin noll "("This

clear,

perfectly

archaic

classical

written

in

the

ninth

is

scholar.
has

absolutely
This

is how

been reading

When
high

had

" 'di ni bdag gi

This statement

could

century.

into laughter
Rinpoche
It

it would

be said by

them

it

an

in

have
Most

been
of the

when they heard

hushed

correct.

shows

them,

saying,

man

this

is

someone

who

texts. "937

snacks,

sha

idiom:

him

his wife

phrased

sentence
tenth

canonical

offering

classical

or

introduced

wife").

Hurvitz

broke

his words, but Dezhung

'This

my

were

Tibetans

and got to know

in Tibetan:
is

idiom-the

pres- ent

Tibetans

but

SEATTLE

other

time Hurvitz

to them, he spoke carefully

chung

IN

SAINT

Hurvitz

sna

said,

tshogs

again

in

pa ydd pa

yin

many

noll ("There exist various meats"), which resulted

in

smiles

and

stifled

sentence

earned

him

the

tshogs pa)

among

Dezhung
Hurvitz

by

this

Afterward

nickname

"Various

Meats"

(sha

sna

the Tibetans.

Rinpoche
his

giggles.

always

Tibetan

referred

name,

Seng

affectionately

ge

dbang

to

po

("Lion-Lord")

name

into

Hurvitz,

was

which

Tibetan.

Hurvitz's

Dezhung

own

translation

Rinpoche

liked

and

83. With Professor

and

among

all

the

Hurvitz

was

the only

Rinpoche

in

the

one

certain

small

start,

memorize

and

Manjusri,

the

in

professors

a more

requesting
presented
At

of his

obviously

Leon Hurvitz

girl. Seattle, early 196os.

Inner

Asia

Project,

willing to study under Dezhung

or

less

traditional

way.

When

Hurvitz

and

Smith

teaching,

formal

offering

Dezhung
recite

the

and

Rinpoche

the

bodhisattva

Gang

recited
had

blo

ma

of wisdom.

a prayer.

them
praises

Then

both
of

they

requested

the reading-transmission

(lung)

AND

COLLABORATORS

for the basic text, offering

(kha btags) and

work

FRIENDS

traditional

271

ceremonial

gift, after which Rinpoche

to them aloud. Later, Dezhung

Rin- poche

passage

(khrid) of each

the detailed explanation

scarf

read the

gave

and

verse.
As

their

studying
"Diamond

text,

first

the

Hurvitz

and

Sutra"

the commentary

on

(bhilfya)

annotation-commentary

the Abhidharmakofa.

use

wanted

to

(mchan

'grel}

on

mainly

the Lokanirdefa

third chapter of the Abhidharmakofa,

work until June
departure

as

though

in 1961 they

introductory

manual

chapter,

the

and assisting this

came to

Tashi Tshering
Gene Smith

were

was

also reading

assist

also present.

the famous

The Words of My Perfect Teacher

(Kun bzang bla ma'i zhallung)

Rinpoche,

was

Thubten Norbu. After Norbu'

that month,

interpreter,

Already

was

the

by Shenga,

which the Sakyapas had. In 1961 Hurvitz

concentrating

started
the

(Rdo rje gcod pa). Then they studied

Rinpoche

Here Dezhung

Smith

scripture

brief Prajfiaparamita

of Dza Paltri.il.

Later

Hurvitz, and Smith read Can-drakirti's

Madhyamakiivatiira

use

in Tibetan

translation.

work, too, Dezhung

Candrakirti's

the annotation-commentary

For

Rinpoche

to

wanted

by Shenga, from the

Sakyapa library. Smith took piles of notes during these

teachings.

Hurvitz

938

said

Rinpoche

Oezhung

words in the dictionary."

At the Universiry,

some

Mahr, and

for Rinpoche

once,

than

you

made

to

use

this seat during the

only went

week

the

greet

When

riding

sometimes

to the institute

hours

few

would

Smith,

She's

or

three

Dezhung

Rinpoche

about

witch

(sha

cleaning

on

passerby:

za

mkha'

woman

seated.

Rinpoche

point out people

who

days

by bus). While

go to the University,
passengers already

bus,

saying

cannibal

two

travelling

various

the

African-American

(usually

to

bus
the

playfully

Gene

many

he worked at

940

Rinpoche

boarding

"throne"

or
years

for

Barbara

yellow-colored

while reading

teaching. He continued

the University.

up

939

ers

on

"With

don't have to look

Smith, Leon Hurvitz,

oth-

to sit

more

around,

the sidewalk
"Look

'gro

came

941

would

at

ma)!"

to
her!

The

in to help

Dagmola

was,

spirit

with

Later

in

normally

the

meet

would

seem to

English

using

was

an

opinion,

powers

home

(ye

shes

by various

and

bring

Rinpoche

language,

quickly

and

becoming

his

mkha'
his

female

'gro

teaching,

routes. Sometimes

them

be communicating.
well

enlightened

kyi

completing

after

people

how

Smith

without

day,

walked

would

to

in his

special

home,

and

ma).
he
he

they

was

eerie sometimes

could

communicate

passive

knowledge

It

fairly good.

of

272

On Rinpoche'

reciting

his mantras

he would

wor-ried

s way

pause,

tired he would

give

up

among

in Ravenna

American

to

no

Park

Tibetans

came to

martial-arts
in

Chinese

Far

witness.

early

the

942

943

but

was

lawn,

Gene Smith

a parent

maybe

Dezhung

trying

was

Smith

was

student

the

Gene

Lee

to be able

Rinpoche

University

(later

to

star in

the Tibetan New Year's

worked

Capital

as

picked

one was a young

They seemed

Bruce

came to

sometimes

home,

English,

was

He

on

Institute,

heritage.

way

Another

know

1961.

he

met children,

If he

candy.

Rinpoche

specialist.

ftlms), who

restaurant

Eastern

Chinese

on

not speaking

to

when

someone's

go wrong:

might

verbally,

amazed

on

problem occurred.

martial-arts

def- initely

SEATTLE

sometimes

of rock

the people

communicate

party

pieces

that something

From

home,

sitting down

while he rested.

them

would object. But

IN

SAINT

then

at

Ruby

Hill and studied

to

rediscover

his

Lee's
in the

own

EADY

IN THE

FIRST

YEAR

~
<.Misunderstandings

at the University
a

in Seattle,

few

major misunder-

had occurred between Turrell V. (Terry) Wylie (I927-

tandings

1984), the professor ofTibetan, and the Tibetans he had invited

to Seatde. 944 Wylie,

married

was

colorful tattooed ex-merchant-mariner,

to his first wife, Shirley,

an

then still

woman

attractive

from his home town

of Durango,

ranching

Rocky Mountains

southwest
Tibetans'
devoted

and

town high in the

mining

of

Colorado. 94s The first

months

few

afrer

the

arrival, he
much

and problems

of his

time

"to.the

personal

adjustment

of the

By late 1961,

Sakyafamily."

however,

he felt

bit put

out by the Tibetans,

and his patience
Aged

was

thirty-four,

inexperienced.

wearing thin.
Wylie

was

in relation to the Tibetans,

young and
a powerful position
was much junior to

rdatively

Though invested with

in 1961 he

most

of his

the Tibetans

at

studies
Chinese:

1952

and

he had

had

the
he

Giuseppe

purpose

own

been

being

institute.

lan-guage.

general

language

support

of a

went

to

study

Tucci

(1894-1984)
his

grant

papers

in connection
Geogra-

phy

rgyas

bshad"

After

leaving

with the subject

of Tibet

three months,
teacher. Except

Rome,

the

on

work.

Ford

Tibetan

on a
Before

subjects

in 1953 and 1954, two

to the 'D2am

of

Washington,

he went

in late 1957

where he studied

the

months

of his dissertation,

according

(University

for

dissertation

three

read

in

twenty

that,

had

in

school

in Rome, his main

doctoral

the Inner Asia Colloquium

formal

in September

from

for

with

been

examination

Tibetan geographical

he

had

and literature

an

faced

main

to graduate

admitted

to write

His

nine- teenth-century

before

He

ofWashington

the

passed

With

the

and could not speak directly

University

Foundation,

under

gap

in their

the

Ph.D. in Chinese

1955.

at

colleagues

cultural

immense

under

May

"The

gling
1958).

to India for

native Tibetan

274

IN

SAINT

SEATTLE

for that, he had little direct contact with Tibetans, and

he had limited

or

traditions

prac- tical

knowledge

By early 1961, others

were

with the Tibetan informants

collaborating
had

an

of high lamas, their

mentality.

already

an

with James F. Downs,

group

active discussion

working

actively

in Seattle. Ekvall,
pologist,"46

anthro-

with the Sakya lamas

on

the pol- itics and modern history of Sakya. Somewhat

later collaborators

with Ekvall and the Tibetans

the law professor

Dan F. Henderson

political scientist

C. W. C ass i
ne lli

(b. 1921)

were

with their informants.

Leon Hurvitz had

seminar going with De:zhung

Abhidharma
meeting,

project.

translating

decided to start
informants,

and the

on

Betty

the Lhasa dialect

an active
as part of his
Bharati had a group

Rinpoche

Even Swami

included

The linguists

Shefts and Chang Kun

working

947

Tibetan religious

history. So Wylie

similar seminar with his main

the Sakya lamas.

Thus in the spring of 1961, Terry Wylie dropped

bombshell,
do

inform-

ing the Sakyapas

seminar with them

on

that he wanted to

the Hevajra

Tantra,

the basic

text of their school's central esoteric tradition. They

were to

give him the initiation, he told them, and then

they would all sit down and study

with Wylie following

translation,

earlier.
tantric

949

the tantra

along in Snellgrove's

a year or two

which had been published

Swami Agehananda

was

specialist,

Bharati,

also interested

together,

English

the Hindu
in joining this

seminar and taking part. 950

De:zhung
family

were

Rinpoche
horrified.

people who had

flatly refused to

and the others in the Sakya

Their religion

was not

for sale to

no intention of practic- ing it.

go along if they had to divulge

They
tantric

secrets.
Wylie reacted angrily,
Sakyapas

this. "We paid for

we

must do what
"But

and it seemed

that he had really

some

your

coming all the

request!"

he insisted

even

instructions

to the

on

been counting

way

doing

here. You

to Dagmola.

Icannot receive,"

951

she

said.

"Interest
he persisted.
Tibetans

will develop

if

you

teach these topics!"

Yet the

would not budge.

Wylie decided that the Tibetans

"uncooperative"
remarks

were

being

and made

about wanting

to send them back to India,

which disturbed
angered

and

his guests.

request: Wylie by

respect

genuine
tion of

many

On religious

grounds

they felt

to refuse his

obliged

a true

months

or

no means

demonstrated

the

motiva-

religious

student.

Gene Smith for

afterward

had to spend hours trying to explain "the Wylie

problem"

to Dezhung Rin-

poche and the other Tibetans. The Sakya lamas

sure

of

one

thing: they

were

AT

MISUNOERSTANOINCS

had

esoteric

In

come

not

definitely

agreement

that

they would

letter

Rinpoche

Tibetans

written

in about

Jamyang

Chophel

described

eral

The housing,

the

under

Seattle

the

their treasured

description

to

1962
in

The letter

952

of the

the

Tharlam

India,

position

difficult

theinselves.

found

more gen-

Dezhung

in which

began

situation

and therefore

Sakya fam-ily in

were

and they

things

some respects.

Yet,

as

in Seattle.

receiving

had been

the

with

water, and elec-tricity had been taken

of by the University,

to

to

make public

traditions.

chant-leader

salary,

THE

275

UNIVERSITY

pleasant

Rinpoche

care

monthly
for

the

went

on

say:

There

is

Tibet,

no

absolutely

Tibetan lama
with

as

hope

ofliving

the

life

of

in

such

religious

activities

as

giving

tantric

initiations, collecting

offerings,

and

establishing

centers

of Buddhist

teaching and
practice.

In

this

great

border

country

(yul

mtha'

'khob), the Bud-

dhist

Doctrine

are

not exist. All the inhabitants

does

devoid offaith,
and

none

of them know

what

should

be accepted

and

rejected.
In the University,

students

and

teachers.

It

seems

are some twenty

there

the

main

subjects

thousand

are

of study

the

language and lit-

erature

English,

of

Russian,

Chinese,

German,

French, Japanese,

and Hindustani.

The languages

of such various

lands

as

Mongolia,
Nepal,

very

are

and Tibet

only studied

Moreover,

Tibet

is

Buddhist

religion

understand

it, they

and Tibetan.

as

and not

minor

"Bud-

characters.

gibberish.

Two

different

scripts

or

three

and

country,

and

really significant. They call the

dha's

Dharma."

say it is important to
There are nearly ten people

Tibetan

Madhyamaka

as a

viewed

people do not count it

read

incidentally

much.

They
of

speak

them

languages

and Abhidharma.

954

know

To

953

Sanskrit

can

here who
Tibetan

in

who

know

many

are

study-

ing

But

their studies

do

on

not put that much emphasis

They try to ascertain

meaning.
and

every

word and particle.

this [minute investigation]

with

Sanskrit,

guages,
meaning,

can

understand,

compose
selling

money.

them
They

immortality],

and

to

trying

very

it is

and

These

in various
do

this

they

lands,

aiming

for

but also

other

difficult.

make

kind

the

What

they

way

they

then publish,
they

lan-

ascertain

they write down, and in this

big books.

of each

they do not do

Moreover,

Japanese,

them

and therefore

the overall

the significance

with Tibetan alone,

Chinese,

translating

understanding

and

by

lot

of

of [scholarly

such

that

scholar

they

after

few people

have

year, at

Last

Wylie

people
this

or a

[in

we
a

the Sakyapa

devoted,

he

was

the Mantrayana

book

large

groups

teach

since

he

and works,

me

course

here,

Hevajra

this!" If he
they

would

he

explained:

Rinpoche

and

it might

this out of

"This

and

at being

of people

trouble

an attempt to find out

so that he could write

in

tiations

lishing and selling such

Dezhung

and

requesting

teachings,

ini-

aiming

so

doing

in which

give

meditation,"

arrived
the

practices

then of

was not

But he

about
big

him into the main points of tantric practice

cost them.

Sakyapas

very

of

and taught him, regard-less of whatever

faith. Rather,

great

trans-lation],

English

been sincerely

have

"The

Otherwise,

had first

book

he said [to the Sakya lamas], "Please

have initiated

say,

will

couple of miitli mantras.

us

to

wanted to know about

had

S E A TTL E

book."

the time when

brought

Miilatantra

I N

faith in Bud- dhism and recite [even]

single refuge formula

Dr.

die

wrote

so-and-so

SA I NT

able

is

how

practice

to

to make

the

tantric

to

give

lectures

money

by

pub-

related

rwo

book.

at

this

point

instances

open

in

the

teaching

decisively

rejected.

tradition

Sakyapa

early

of Tantra

had

been

were not to

things

Such

not be taught without

lightly and should

where

be

the
and

criticized

taken

restriction,

he

tried to explain to Wylie. The letter continued:

We told him: "To study

be

initiated.

tantric

Then

treatises]

Tsemo]

and

the Tantra
the

time

needed."

being.

some

that,

Sakya

Sakyapa

spyi

rnam
mo

let's

on we

Later

needs

[the

chen

one enters

Therefore,

leave

[of Sonam

Drakpa

[of

into

can

if

we

we

said]

religious

book in

the

that

study

[idea]

consider

could

Konchok

rabs

continuation,

'dzad medby

rin

should

history

con-nection
just

of

for

what

is

chen

of the

the

the

Ya

Lhiindrup,
bang

on

work mainly
Sakyapa

and

with law and politics.

find

genealogy-namely,

Ngorchen
Gdung

sde

shing

at last,

others

and

family

compose a
For

l]on

to

first

expounds

955

[Then

the

itself.

one

this subject,
teacher

Rgyud

the
the

Then,

Gyaltsen].

the

three
rabs

its

mdzod

volumes

kha

rgyan

commentary
by

Ameshap,

956

on
by
the
its

the Rin chen

Gongma

Kunga

Lotro,

and

the

further

supplement

by

AT

MISUNDERSTANDINGS

Trakshi.il

base

Trinlay

such

even

one

Rinpoche,

Kusho,

Rinchen-it

on

study
of

those.

his

brother

and

people

THE

277

UNIVERSITY

I have

and

have

with

maps,

on

with

politics

been feeling

them.

[Trinlay

been
the

But

Sakyapa,

and

not locate

could
Jigdral

meeting

with

Dagchen

having

are

other

in English,

though

too happy about it, they

Dagmo

several

book

mainly

thus,

to

excellent

Rinpoche]

composing

law,

be

we

Never-theless,

been

and

would

to

I have

going

do

not

to finish

that book and publish it.m

The

lack

continued
Sakyapas

and

first three

years

were

of suitable

to plague

their

of the

historical

materials

American

collaborators

during

the

they

in Seattle,

even

Tucci, had in Rome

copy

Sakyapa

the

though

fundamental

most-Ameshap'

Genealogy-along

Wylie's

guru,

Giuseppe

a
source

they

needed

Great Sakya
with

But Tucci would not

many

other

valuable

works.

958

share

no matter

these,

in Seattle

how

desperately

the

scholars

needed

them-this

in spite

of the

that

fact

Tucci

had

been

helped in Sakya by Jigdral

Dagchen

Wanchuk,

Rinpoche's

even

apparently

Meanwhile

received

Tibetan

much trouble

was a

hour

and

it

galled

came

Moreover,

as

he

the

had

to

brought

not that bright.

really

with him for his

own

Tibetan remained

ofDezhung

he

to

960

no

he

end

when

meeting half

respected

an

Dezhung

lama,

collaborate

the

Wylie

meaningfully

historical work.

problem

was

that

Wylie's

spoken

min-

had

Rinpoche's

(Khams

to

knowledgeable

managed

additional

and

him

strolling into
though

highly

never

somehow

Eastern

so
expense were

Sakya lamas

Rinpoche

imal,

whom

informants

at
and

late. 961

An

from him. 959

stymied and began forming

stickler for

punctuality,

younger

initiations

was

Wylie

North America

He

Thutop

some

opinion that
of the

Ngawang

father,

and had

great

difficulty

making

sense

broad

pa) dialect.

Wylie

and

some

advanced

students

like Melvyn

Goldstein

that

felt

Dezhung

Rinpoche

should

make

greater effort to learn

Central

in the

Tibetan

since

that

was

the

dialect

students

program were

learning.

It seemed

easier

far

for

Dezhung

Rinpoche

to

the

to do this than for

American
dialect

students

ofKham

ofLhasa Tibetan.

Thus

by

and

teachers

learn

Gapa

on top
962

early

1961,

personal

relations

with

the

Tibetans had begun to get

difficult

for

Wylie.

April

8 of the

The

major

first

problem

arose

on

with the marriage

Dalai

Lama's

elder

brother

Thubten

Jigme Norbu (b. 1923)

to the youngest
sixteen

or seventeen

of the
and

Sakyapa

sisters,

Kuyang,

then

------------------------------------------------------------------------------278

still

at Nathan

student

or two

feared

the

on

of the

Junior

High

(having

as

a new

arrival

to

America).

Wylie

prudish

up

leaving

newspapers
up

might pick

slant

Eckstein

SEATTLE

been held back

grade

IN

SAINT

the story of the marriage

and put

it because

age. 963

bride's

The

newlyweds

ended

Seattle for New York

in

1961

June

Bloomington,

was

Norbu

university.

and

eventually

settled

happily

in

Indiana, where

offered

in Tibetan

professorship

at

the

Wylie-

964

never a great

admirer

Norbu-was

scan-

dalized,

he

and

was

of Ekvall's

also

angry

close

friend

with his

Thubten

student

Gene

Smith, saying: "Why

didn't

yo.u

tell

The next
of the

more

me

about it?"

crisis

occurred

over a year

Tibetan

women

later, when

one

recently

arrived

unmarried

Seattle

in the

fall of 1962)

found

(who

had

Tibetan

come to
boyfriend

pregnant. Wylie felt

and became

ally

responsible

and

Tibetan government
exile

might

these

were

say.

worried

the

Dharamsala

in

across

to get

tried

Smith

to him that

individual

human

beings

choices.

The Tibetans

as

not quite

personwhat

with

the

to

right

make

thought the situation

as

scandalous

were

the Americans

out to be, while their Seattle

hosts

felt

own

their

was

bad but

mak;ing

it

to stress

obliged

it would be for the child to be born "out

how deplorable

of wedlock."
In

the

academic

rgyas

(Nor

otherwise

and

meantime,

work

ground

nang
But

history

and

collaboration
little

to

Foundation
studies.

pa

Ngag

Wylie

and

Hevajra

the

had

from

Sakyapas,

spent

gros),

in
for

in

who
Shefts

to get his

failed

Tantra

individually

money

blo

Nornang

with the linguists

away

backed

with
show

dbang

some

getting

Ngawang

Geshe

mainly

since

then

was

Wylie

with

collaborated

Kun.

Sakya

done

projects

any
the
the

Seattle

off

own
the

meaningful

end

he

had

Rockefeller

on

Tibetan

965

In the next few

difficulties.

years,

One of his

Wylie

deep

faced

personal

his share of other

interests

was

the

practice

of

to

seemed
special

few

painting,

present

insights

bizarre

Buddha

traditional

of the

great

family.

also

of the

which

actually

though not

years

once

he produced

portrayed

painting

tra-qition,
to

a
a

pistol. By

paintings

presented

he

possessed

large-caliber

Sakya

he

medium

who

painting

Later in life he jokingly

main

this

attempted

Tibetan vein,

founder

Nyingpo,

of his

Wylie

one

holding

Shaman from Durango."

one

In these

of art:

he sometimes

almost

Kunga

through

as someone

or powers.

pieces

in meditation,

contrast,

and

himself

the

in

an

portrait
Sachen
Sakya

called himself "The Blue

In the early

1960s,

to at least

students

in

those

days,

it

seemed

to

be

some

kind

of

a guru,

wanted

a tra-ditional

Tibetan Buddhist.

AT

MISUNDERSTANDINGS

of the

Some

the Sakyapa

meant

he

American

misunderstandings

days]

might

Tibetans

well

and

friends

to the Tibetans,
those

THE

279

UNIVERSITY

from

said:

was

Ekvall-Wylie

high

those

"Terry

without

might

Wylie

been avoided,

standards.

own

Wylie's

because

of

One

was

days, who

and

also

his

close

thinking

[in

not that far from Buddhism. "966

actually

On his own-and

have

had

between

the competition

have

worked

out

from his rival

a more

fruitful

rela-tionship with the Tibetans.

Hugh Richardson
1961, Hugh Richardson

In mid-February

as

visiting

the

profes-sor to help

University

of Washington,

until early 1962.?6

of the

British

from

India

first

hand,

personally

by

Richardson,

and

Indian

way

of

having

acquainted

Lhasa, and he

establish
and

nine

years

with the Sakya

at

stayed

officer in charge

in Lhasa,

the Far East. He knew

lived

studies

he evidently

former

missions

came

(b. 1905)

Tibetan

there.

arrived
Tibet
He

Khon lamas

at

was
from

14-

Talking with Hugh Richardson.

knew

Terry

Seattle

Wylie

was

Foundation.

Yongdzin
benefits

from

supported

Rome

by

in

1957

grant

His

visit

the

from

to

Ford

968

Richardson
Dudjom

Seattle, January 1962.

had

previously

Rinpoche

on

and

ancient

of close

the

pillar

in

chen

inscriptions

collaboration

scholars. He therefore

worked
Bde

with

Tibet
Chos

with
'khor

and knew
good

the

Tibetan

tried
but

to consult
the

for

Tibetan

political

Rinpoche

of his

Rinpoche.

was

po

appearance

of

of good

incarnate

helpful

and

seeing

northwest

understand

as

years

He

Dezhung

on

he had been
and

refigious

lamas,

well
Kham]

short

high

and

had

the

969

which
because
speech

Sde

and

was very

questions

he would
his

met

characteristic

old. He

answering

rather

was not

of

970

calm

frequently

and

the

history

opinion

dignified

awareness

young

often

his

later he recollected:

concentrated

of words,

writing-just
[i.e.,

most

royal period,

of publication.

formed

in I961-1962

che.

friendly,

the meaning

points,

then

forth),

as

doctrine

visit

Seattle

Thirty-three

Rin

early

helpful

Buddhist

himself

in Seattle

gzhung

was

so

and

as

ofTibet through the final stages

Richardson

on many

he

spent much of his time during

Richardson

months

first

as

S E A TTL E

inscriptions,

nearly

such

IN

Rinpoche
topics

history,

was not

other subjects
history.

Dezhung

particular

in (old stone

interested

SA I NT

about

do carefully
rough
always

in

Amdo

easy to

and I did not like to ask him too often

to

repeat
his-

ther

what he said. He generously

tory

of Amdo[?],

rg;ya

it-possibly

mtsho.

971

probably

Unfortunately

given to Michael Aris.

wrote out for

based

on
have

the

me a
Deb

mislaid

N 1961-1962,

~t

torical texts)

the

of Washington

course on

information

Already

by

early

benefit

1961

more

ofDezhung

Rinpoche.

Inner

Colloquium

Asia

5
His classes

but he received

Smith

had

much further

made

and written

more
a paper
on April

and

In

972

considerable

Tibetan

from

back-

Rinpoche.

language

the proximity

he presented
25,

officially

(early Tibetan his-

Dezhung

from

with his spoken

and could

and privately.

Tun Huang documents

offered by Richardson,

ground

progress

of Gene Smith

Gene Smith applied himself to learning Tibetan both

the University

mcluded

Instruction

~
~urt her

1961

(p.

to the
9),

he

mentioned:

Sde

gzhung

most
has

placed

which

he

Macdonald.

sku not

sprul

of the

at

problematical

my

disposal

prepared
973

for

only

has

kindly

discussed

passages with me, but also

a copy of the 'Khon lineage
Sandy

and

Zayane

[Ariane]

year

One

later,

paper

another

mentioned

his

in

before

late

the

May

in

to Dezhung

indebtedness

read

Smith

1962,

colloquium

which
Rin-

he

poche

(p. 2):

We
and
Rio

are

extremely

mentor

po

of critical

an

simplify

the respected

memory

appraisal
orderly

Tibetan

presentation

necessary

day hopes to write

collaborator

scholar

Sde gzhung

rna.

The encyclopedic

combined with his unusual

and ability

the production

obtain the

as a

to have

che Kun dga' bstan pa'i nyi

nature of his

into

fortunate

of

to organize
would

history

tremendously

study, should

books. Sde gzhung

of

facility

his material

we

Rio

be able to

po

che

one

SAl NT

IN

SEATTLE

the Sakya sect in Tibet along the lines of the Bai rf.urya

ser

po,

the

composed

ecclesiastical

by

the

Sde gzhung

Rin

historical

memories

we

with reliable

that

should

therefore,

as

be

year,

liter-aryievidence.

such

uncorrobo-

po

sketchy

open to

the

late

conversations

and

sect.

che

in their

unable

to judge

since

our

quite

methods

rated

during

and,

in

the

an

historical

considered

to Sde
it both

that he

in their

but

was

purposes as
that

of the proposed

he

was

outline,

are

so

one comment was

that

writing
His

course

more-or-less

to history and Western

different

in

this attempt

and styles,

the Tibetan.

historical

opinion

He indicated

the adequacy

purposes

from

that

his

I think,

bit premature.

were

historiography

his

He insists

to produce

I showed

who,

corroborate

question.

that the Tibetan approach

different

as

only

list of topics to be covered

Rin

as

Gelukpa,

in

to make statements

cannot

if he

I attempted

of the Sakya

gzhung

well

all

remaining

chronological

aware

the

of

Gyatso

che hesitates

presented

numerous

After

of the past

study

po

problems,

recognize

data

history

Sangyay

century.

seventeenth

on

Desi

history

we

our con- versanons.

should continue

Another

project

with

Smith

Dezhung

during

cataloguing

of

manuscripts

in Seattle.

bibliographical

on

Tibetans;
Asia

2,

Rinpoche's

with

the

knowledge

memory.

T. V.

foreword

to Smith's

Catalogue,

Part I (published

ofWashington

on

Wylie

and

Far

Eastern

{Seattle).

Library

He

bibliographical

Rin

po

che

was
work

Kun

dga'

detailed

project

began

in

the

Tibetan

and

the learned

bstan

cor-

pa'i

in the

of Washington

assisted
lama,

nyi

rectio

descriptive

maintained

University

guided
by

..

collection

at the

of
to

Dezhung

of

the author's

E. Gene Smith

of the Tibetan

on

in Seattle by the University

in 1969, without

years ago,

catalogue

the Inner

amazingly
the

some
of the

Problems

of Washington

ns):

Several

help

described

University

the

He went

Bibliography."

of work

wide

1960, he read before

the
and

begun

the arrival

before

"Notes

Gene

was

block-prints

had already

even

paper,

in Tibetan

helped

in Seattle

Tibetan

Smith

researches

the

stage

further

original

August

Project

Research

the

Rinpoche

years

first

the

rna

in
Sde

bla

his
gzhung

brang,

Research

Associate

in the

FURTHER

INSTRUCTION

OF

GENE

SMITH

Inner

Asia

Institute.

Project

of the

the holdings,

using

titles prepared

as

Far

Mr. Smith began

Eastern

systematic

his starting

previously

and

point

by Professor

Russian

cataloguing
handlist

acces-sible

relatively

extensive

included

some

Tibetans

resident

books in Seattle, such

in Sikkim),

in Seattle, and

American

with Smith in this work

Rinpoche

on

the collections

and students.

were not

The need for such cataloguing

of the

Collaborating

only Dezhung

was great: one

fac-ing the American

their Tibetan informants

Dezhung

loan from Barmiok

but also Tashi Tshering.

greatest problems

important

scope,

the then

the books of other

even

scholars

as

of the Sakyas (which

collection

books they had

Athing Densapa

was

researchers

the difficulty

of the
and

in locating

books. In his letters to India in this period,

Rinpoche

of

Chang Kun.

Actually, Smith's project had become wider in

including all

of

often asked to be sent important

works of the Sakyapa tradition. In

one

letter from

slightly later time, he wrote that during the early 1960s

quite

few Tibetan books could be found in Seattle,

rea-son

but for whatever

many

(and here he

saw an

omen) not

from the Sakya tradition.

Another project begun by Smith at this time

compilation

of sunl.mary

biographies

of contemporary

figures-both

still in Tibet

and in exile. Perhaps

Dilgo Khyentse
poche's
this

life

was a

scholars and political

one-page

the surviving

sketch of

Rin-

was

composed

by Dezhung

Rinpoche

for

purpose.
During his first few

Rinpoche

gave

rarely

years

mal Buddhist instruction.

any sort

in Seattle, Dezhung

forThe only American

teaching
Dezhung

from him during this time

was

Gene Smith.

Rinpoche

told him that he should study

practice

to receive

of Buddhist

(sngon

an

introductory

text for

gro)

and agreed to teach him the The Words of My Perfect

Teacher (Kun bzang bla

ma'i zhallung) ofPaltriil,
point because

certain

beyond

chapter

one

but only

up to a

certain

a
had to receive

an

initiation,

and

Dezhung

Rinpoche

did not want to give him that.

In general, Dezhung
teachings
Sakya

house.

Rinpoche

did not want to give

when the
Khon

instructions

ofThangtong

tradition.

nearby,

living

in the

on

the Avalokite.SVara

practice

Gyalpo's

Eventually

Rinpoche

agreed to give them,

but first he said: "Go

ask Dagchen Rinpoche!"

instructions
kite.5vara

same

also

Smith

requested

were

lamas

on

Later he also

gave

Smith

the Avalo-

practices

in the Tshembupa

tradition.

Dezhung

Rinpoche

relationship,

"If

you want to

you

gave

no

so many

name

okay. All

hiirrz. Don't

collect initiations

on to

collect books!" He went

lama who collected

practice,

Orrz miirzipadme

IJurden yourself like I did! Don't

you

a warm

him the Tibetan

little Buddhist

need to do is.recite

SEATTLE

used to tell Gene Smith:

Rinpoche

do

I N

and Smith had

and Rinpoche

Jam yang N amgyal.

SA I NT

tanuic initiations

that he had

so

time left to live. "Look at me," he said. "I have

many

Dezhung
explain

such

any

practices, Idon't have

Rinpoche

topics

as

was

like

tell the story of the

time!"

surprisingly

willing to

that to Smith seemed highly esoteric,

the generation stage (bskyed rim), the perfection

stage (rdzog; rim), and ritual propitiation

of tanuic meditative

in these

ways,

he

practice.

was com-pletely

the ritual of initiation.

initiations

from,"

lamas

very care-fully."

Smith

see

Sangyay

(1897-1962),

reluctant

"Be careful who

he advised

(bsnyen sgrub)

But while partially

you

take

Smith. "Choose

He highly recommended

Nyenpa Shedrup

open

to perform

your
that

Tenpay Nyima

for insrance, for Karma Kagyii uaditions,

and he typically
Americans

encouraged

interested

Smith (and other

in Bud- dhism) to study under

the great lamas then newly exiled in India.

years

In the early

of his life, Dezhung

Rinpoche

from his normal routines

one-room

apartmentofGene

Street, which Smith

even

for his books

sometimes

withdrew

to do meditation

retreats. For

cell" in the early 196os, he borrowed

his "meditation
the old

974

in Seattle, just aS in all periods

Smith

on N.E.

con-tinued to re ~t as a storage

55th

place

after he moved into the house with

In the middle of February

1962,

the Sakya

family.

Rinpoche

began three weeks of retreat, practicing the

rituals of the longevity-bestow- ing goddess, White Tara.

This time corresponded

to the middle and end of the

first lunar month. On the twenty-ninth

day of this

lunar month (ca. March 15), he wrote

a poem to

commemorate

it to his two

this retreat, presenting

closest American
he returned

Obeisance

colleagues,

Hurvitz and Smith, when

from seclusion:

to the lord Lama!

In the holy period of the Miracle-working

month in the

water-tiger

year,

I practiced

one

hundred

thousand

recitations

[of the Tara

mantra]

with the ritual

propitiation

of the bestower

of immortal

life, Tara.

At that

time

I again and again

included

you, my two

close friends,

within

my

physical basis

visualization.

I prayed

that this

excellent

FURTHER

INSTRUCTION

OF

GENE

SMITH

[the

human

aspirations

body]

would

live

long,

and

our

that

would

be accomplished.
There

was no reason

me,

for

born

in the

district

Ga

of Kham in

Tibet,

meet

to

you two,

with

born

in the

country

of America. But

we

met, and in the school

have

engage

tions and discussions

To

do

this

we

is

about the Buddhist

probably

religion.

of the

the

result

the

infallible

connection

pre-

of deeds in

vious

city

of Seattle

ques-

in

lifetimes.

It

is

appearance

of

interdependent
origination.

am

moved

to

tears

by

mixture

of sadness and happiness.

Henceforth,

in all future

lives,

through

these

profound

deeds and
habits,

we

time. May

we

will certainly

associate

together

for

long

together

you

May

partake of the Dharma!

accept

kindly

which I; the
nonsensical

one

prattle

twenty-ninth

The

his

letters

he

during

stay

in

in

mood

wrote

these

early

Kalimpong

poem,
as
on the

ing month

[the

year.
to his siblings

in

from

Seattle

years,

like those written during

and

Darjeeling,

of the

expressed

monasteries

his

in Tibet

those of many
many conducive
physical
circumstances-but
it was
a land where
nobody was interested in the Buddha's teaching and no
one recited even so much as a md1Ji mantra. "In an era
when I had thought to work for the Dharma, I was
carried instead by my past karma to this foreign land,"
he once wrote his brother and sister. 975
In the winter or spring of 1962, Leon Hurvitz was
involved
in a hor- rendous
automobile
accident.
He
was taken to Group Health Hospital, and nobody
and at

so many

this

of wonderment

of the water-tiger

at the destruction

sadness

forbearance

day of the Miracle-work-

first lunar month]

India

with

called Dezhung Trulku, have written

lamas. Seattle

expected

him

tragic

was a

to

deaths,

including

land of plenty-of

survive.

Dezhung

Rinpoche

did

his

own

prognostications

it will be

long

six

years

before

turned out to be the

The problems

most

and said, "No, he will live. But

time before

to have predicted

is said
full

part

directly

as

they

he recovers."

to Hurvitz

he

that

completely

Rinpoche

recovered.

be

That

case.m

with Wylie continued,

did

976

it would

not

before. Already

affect

the

though for the

Sakya

by 1961, Wylie

Tibetans

as

had

Robert

was

an

developed

"Tibetologist"

urbane

intense

IN

SEATTLE

rivalry

with

the

other

in residence,

Ekvall.

Though

originally

missionary,

Ekvall

more

Wylie's

years,

SAINT

and socially

senior

self-assured

by nearly

thirty

who could

speak fluently

several Chinese dialects

as

as

well

the Amdo

dialect ofTibetan

and )Vho

thus

access to

had direct

these

informants.

978

Wylie for his par.t

never

to

learned

fluency. Another

was

that

speak

Tibetan

with

any

degree

of

factor

Ekvall

no

had

academic

degree

beyond

bachelor of arts, but only

background

grown up
sionary

in

of deep

family

western Chinese
lands.

Yet

old Asian
articles

even
hand,

and

personal

experience

from

having

misand

having

lived

for

years

in

the

borderwithout

and

six books

doctorate,

by 1961 he

he

already

to his credit.

was

clearly

had

For about

an

eighteen

two

or

years

three

(1958-196o),

of the Inner Asia

Research

classical. Tibetan,

how-

Wylie,

with literary

979

Ekvall lacked

him

justified,

concerned

scholar.

almost

to have

or

1962

co-chairman

of the

The

Kun

special

Institute,

then

anthropologist

Tibetan

(in

and

advance.

983

the

head

was

enthusiastic
about

of

proper

good enough
of

an

Lhasa dialect)

Goldstein

that

was

as

and Wylie

was

came to a

Ekvall

of

the

of

the

to

preside.

and

twenty-five

to check Ekvall's

paper

himself in

were to present a paper

meeting

the

Taylor,

George

Goldstein,

copy

which

felt

hopeless

resigned

Project

Wylie

enlarged

at

Colloquium

He

980

982

head when Ekvall and .Cassinelli

at

He also
and for

as a

entrenched

Inner Asia

between

friction

credentials.

Chang

chairman."

lan-guage.

formalities,

ing Ekvall

Wylie

when

named "executive

academic

legitimate

Meanwhile

98 '

August

of

himself

in attack-

therefore,

His knowledge

Tibetan and continued

on

lot of emphasis

chairman

limited.

little to do with the living culture

laid

as

served

Project.

ever, was

contrast,

by

exclusively

even

he

was

Inner

Far

Melvyn

idealis-tic

young

whose

spoken

rapidly

becoming

oral translations,

had

shocked

been

Asia

Eastern

read

distributed

by the

paper,

a
in

which

argued,
been

using

an

ous

dubi-

independent

re-interviewed

the

that

information,

principality.

Jigdral

Dagchen

that the latter's

answers

did not support

proposed
questions).

doubts

(Ekvall

about

had previously
Dagchen

telephoned

having
had

Goldstein

Rinpoche

on

Tibetans

from

customs and then passed

on

the things

apparently

asked

leading
serious

and

for instance,

other

found
Ekvall

developed

methods

had

Rinpoche-and

already

some of Ekvall's
come to know,

therefore

Ekvall

informants

used-mainly

had

Sakya

He

984

sources;

occasions

Province

the information

to

he

that Jigdral

ask

had

about

FURTHER

INSTRUCTION

OF

GENE

SMITH

as

to Ekvall
Ekvall's

was

985

Sakya tradition.

work

scholarly standards

of anthropology

shared by the senior professors

the University.

opinion that

Goldstein's

was not up to current

At the actual meeting, after the reading of the

Goldstein presented

some

at

986

his misgivings

detail. His main point

paper,

and criticisms

in

was not that Ekvall' s thesis

was necessarily wrong or that he himself was correct;

rather, he meant

to demonstrate

and complex

difficult

colleagues

really wanted

bution, they should

was a

that this

issue and that if Ekvall and his

go to

to make

contri-

scientific

India where there

was no

shortage of people from Sakya to interview, including

the Sakya Tri-z.in and entourage.

Goldstein's

987

frank critique of the much

more

senior

scholar's work caused

real stir and generated

enemies

lot of both friends

and

for him. 988 One

professor reportedly

took Terry Wylie aside after the

meeting and suggested

that he quiet down this graduate student.

989

In the Far

Eastern Institute and

Inner Asia Project, Ekvall

George Taylor. But Goldstein's

appar-

also

in

book

on

Sakya

on

the

ently resulted

publish

as

such

erful friends
criticisms

law based

was not seriously threatened,

pow-

for he still had

law professor's

same set

not to

deciding

of data. 990 Through all this,

the Sakyapa Tibetans

maintained

close links with Ekvall.

Summer and Fall I962

The

grant

large

from

the

in

Seattle

the

was

of Washington

Tibetan

other

scholars

groups

handful

place.

first

not

or

the

where

in western

London,

Rome,

Paris,

Smith

only

place

were

also

Europe

schol-

ars

held

to

Wylie

attend

at the

invited

Leiden,

the

Rockefeller

by

indeed,

to the

scholarship

and Japan,

Copenhagen,

funding

visited

time;

to

sity

Univer-

at that

In early July 1962, Terry

received

of Tibetan

the

Tibetological

being cultivated

and Tokyo.

But

individuals

in

to invite the Tibetans

and informants

of centers

Foundation

Rockefeller

May 1960 had made it possible

was

namely,
Munich,

and Gene
meeting

villa

in

Bellagio,

Italy,

again

Rockefeller

Foundation.

conference

at

organizational
Afterward

universities,

was

then

the

Villa

meeting

Smith

traveled

libraries,

able

99 '

to

under

the

This

was

Serbelloni

had

taken

widely

in

and individual

obtain

work, he

(the

such

first

place

in 1959).

Europe,

visiting

of

992

He

many more

back to Seattle

fall of 1962 and set about cataloguing.

bibliographical

second

Tibetologists.

microHlms

Tibetan works, which he brought

of the

auspices

the

in the

In this ongoing

288

to

continued

consult

as

Rinpoche

much

source

the

the

of

about

scholars,

originated

Dezhung

during

little-known

wealth

great

the

late

the

historical

background

movement,

recorded
and

which

he

to

introduction

and

firsthand

of the

century

ris
in

fired

many

details

leading

schol-

"Kongtrul's

Sakya

994

movement

later

<Indeed,

information,

of practically

nineteenth

Smith

and

Dezhung

tion.993

Rinpoche.

masters

nonsectarian)

interest.

Now

Khampa

with Dezhung

about

or

Rinpoche.
Smith credits

undocumented

Rinpoche's

("universalist"

SEATTLE

of his informa-

otherwise

espe-cially

information

Dezhung
catalogue,

then in the published

IN

SAINT

med
Derge

Smith's

about

ars

the

of

published

in

this
his

Encyclopedia"

and

elsewhere. 995
Already

Rinpoche

in

ofNgakchang
They

late

subsequent

Rinpoche

years,
began

to

Kunga
work

and

to

early

tell

1962,

begun to read

had

Chenpo

continued

or

1961

and Smith

in

Rinchen
through

this

about

(1517-

this

connection

the

Dezhung

the biography

troubles

1584).

text

in

Dezhung

between

the

and

Sakya

subschools

He also explained

Tsharpa

about

the different

Path

with

Its

Fruit

(Lam

'bras),

Of all the Tibetans

was

Rinpoche

Rinpoche

monastery

assisted
[b. 1932,

by

himself also

and

of

course

far

the

also

it

1962,

there

the last

palace

Phiintsok

son,

but
of all.

that

though

at

po,

he

he

Tharlam

996

occurred

Rinpoche's

Sakya

learned,

clear

books

and also loved good books."

September

Kong

most learned

made

many

possessed

lucky.

Dezhung

Snellgrove

book-learning,

of the birth of Dezhung

pa

what

Bstan 'dzin Rnam dag

Rinpoche

were

was

West,

dpon who

po

of books

had

himself

of the

Smith

incredibly

the

to

learned.

slob

in Paris]

Rinpoche

disapproved

In

the most

and Dags

who worked

came

who

the Bonpo

in London]

Yet

telling

were

As Gene Smith later said: "We

Dezhung

Sakyapa.

traditions

books to look out for in India.

important

[b. 1926,

the

of

the

happy

event

fifth great-nephew,
Sadhu

Vajra

(Legs

rdo rje}. 997

During
had two

his

first

major

years
health

in Seattle,
problems.

Dezhung
One

was a

Rinpoche
continual

pain in his right shoulder

he had performed
taken

to

searched
Rinpoche

the

noted

for

the

endured

tor's probing.
shouldn't

as a

result of the

internist

exact
the

source

Dr.

John

of the

excruciating

Finally, while saying,

really do

many

after his arrival in India. Finally

Hagen,

pain.

agony
"As

rituals
he

was
who

Dezhung

of the

doc-

nonspecialist,

FURTHER

INSTRUCTION

OF

GENE

SMITH

this," che

doctor

gave

the spot. Afterward,

The other

major

to lose muscle

him

of

who

said

disorder

fatal

people

(muscular

The

doctor

more

than

Dezhung

told

few

shoe

problem

of cortisone

these
that

dystroSmith

years to

was

that

spasms.

He

Rinpoche

same

was

see a

probably

rp.ainly

shows

phy being

taken to

the symptoms

up

in

the prime

Rinpoche

live. When this

began

and at the

were

that

on

right

healed quickly.

tone and coordination,

time started having muscle

specialist,

the shoulder

might

was

younger
suspect).

not

have

translated

to

85- Congratulating

Or. and Mrs. Charles Webber at their wedding. Seattle, November

Rinpoche,

he

symptoms,

the doctor

which

just

laughed.

Smith explained

of snuff and cigarettes.

while,

this

any

Rinpoche

more,"

disorder, whatever

One

of

one
and

To

put him

on

to him

was

relieve

some

nicotinic

of the

acid

But after taking this medicine

day

said, "I don't

abruptly

stopped.

Rinpoche's

pills,

the main ingredient

want
By

it had been, had vanished.

Dezhung

196:1.

most

for

to take

then

the

995

interesting

compositions

in

commemoration
Rin-poche
became

student
him

at

Webber

had

been

friendly

Charles

the

years

these

of

his

having

with

the

E. Webber,
University

memorized

was

dentist's
his

teeth

young
who

poem

marriage.
replaced,

fourth-year

was

Hospital

assigned
dental

in

Dezhung
and

he

dental

to treat
clinic.

999

SAl NT

IN

SEATTLE

simple

your

Tibetan
mouth!")

commands,
and

kha

such

'dzum

as kha

("Close

dong ("Open

your

mouth!"),

and he used them when treating Rinpoche,

whom

he

called

"Trulku-la."

With

such

limited

vocabulary

grand

and

time,

imposing

few other phrases,

with lots

sight

in the

dental

robes and kindly, good-natured

once

even sat

replacement

was

by

won

prosthetics

in that

the

teeth

The
New

year.

dentistry

Year's

named

immediately
ing

liked.

wedding

solemnized
Catholic

Dezhung

Thrinlay

in November

received
Jigdral

decided
things.

Dezhung

cul-

ture."

Finally

agreed,

was

to be

as an

Rinpoche

and

attend,

to

to call the

the Tibetan

wedding

Miss

later

invitation

"some-

also

of the Lake

wanted

that

lady

approached,

Smith had

ceremony,

the mother

rime

they

Gene

observe

a year

~r Lady

printed

to observe

would

dare. Soon

Dagchen

of the bride and explain

society

marriage

the

wanted

anthropologist

best

Rinpoche

and

their

mother

the

for

of the Tibetan

Seattle

1962, in O

Rinpoche

which complicated

dentures

full

award

one

to

fiancee,

When

Rinpoche

and

chair. When

the

their second

planned:

Then

his

appearance,

the

a young

Church.

guest.

honored

Webber's

was

him

whom

was

It

flowing

finished,

carne

with

Stocking,

was

with

1000

student

parries

Dede

Stock-

grand

Webber

was an

in the dentist

cross-legged

fashioned

.of them had

Rinpoche

clinic

maroon
he

rwo

rhe

oflaughrer.

lamas

thing like
in

an

different

and several

more

invitations

arrived at the last minute.

Dezhung

Rinpoche

composed

poem for the occasion, which

groom. He talked a lot to

and

Khampa

marriage

ceremonies,

and Ju Mipham

had also

(bag ston) pieces.

1001

His

congratulatory

to the bride

he presented
Smith at this

mentioning

composed

verses:

rime about

that Kongtriil

marriage-ceremony

FURTHER

INSTRUCTION

OF

GENE

SMITH

86A, 86B and 86C. Dezhung

Rinpoche

tutoring Minzu Sakya. Seattle, 1963.

Best

wishes!

May

you two

over,

be watched

attain enlight-

enment, by the compassionate

Three

the

Jewels,

Tara, who

are

and

Guru,

the

you

of the

reverend

lady

White

one

takes

refuge

protectors

unfailing

until

gaze

if

in them.

My

best

destiny

of friends,

who

have

of human existences

of America-Charles

joined together

as

the

fortunate

in chis world in the country

Webber

loving

attained

mares.

and

Miss

Dede-are

the festival

Since

pleasures
those

in

Desire

the

tree

good
of

branches

prayers

the twenty-

wealth

this

Realm

your

in

so

of

having

year,

the

Western

trulku,

of Seattle. [Signed]

that

the

always partake

by the fruits

good-wishes

i.e.,

the

by

Buddhist

who

so

of the

and for others).

system,

calendar,

the undying

and well-being

you

were

day of the ninth lunar

of the Tibetan

in Tibet

chat

that is enriched

of auspicious

eighth

that
firm,

kinds of prosperity

(for yourselves

water-male-tiger

Kham

extremely

[for you], and

936

Dezhung

in

rejoice

you, so

for

be

of the four

purposes

These

ensue

life-force

in immutable

two

I greatly

of the

for by all

it.

widely

flourish

destinies

fortunate

fortune

your

and partaking

is the chief thing striven

(kamadhatu),

rhus attained

May

of the enjoying

of desire

offered

month

year,

Dge-byed

on

of the

number

corre-sponding

to

Kunga

Nyima, the

Tenpay

monk from

has

reached

Kunga

Labrang.

the

1962

Ga district
American

of

of
city

Webber

considered

most kind-hearted,
encountered."

During

years

few

up

people kept mistaking

Rinpoche

was

In

was even

evidently

Rinpoche.

1963

Tibetans

was a
cattle

the

1964,

in India

proposal

including

to

University

mistaken

and

as

"the

Ihave

ever

sngagr pa

a woman.

for

plan
for

Dagchen

help

the

refugee

in the local media.

Tibetan

ofWashington

and this

Jigdral

fol- lowed.1003

to

plans

to

garb when

Once Dezhung

for his husband,

reported

to resettle

Seattle

Dagchen

quickly

several

were

Jigdral

hair and white

straw

final

an experiment
pro-duce suitable

to

friend
later

per-son

with the tra-ditional

him for

proposal. 1004 Another

teenagers

half decades

in America,

A shorter haircut

and

lifelong

religious

kept his long plaited

but he got fed

robe,

SEATTLE

1002

the first

Rinpoche

and

sincerely

IN

Rinpoche

him two

remembered

SA I NT

refugees

cross yaks

cattle
Tibetol-

was to
three

for

with

that

ogists

Galloway

climate.
supported

bring twenty

years

One

in Alaska,

The
the

Tibetan

of vocational

training-a

D.

plan proposed

Toulouse,

Emergency
Lowell

Refugees,

Lama,

plan

were

selected

Perna,

was

house

American

in

headed

by

India

for

the youngest

connection

Jetsun

the

sister

Seattle. 1006

visited

rented and furnished

In
for

arrival of s.tudents, 1007 but then in September

the expected

was

Department,

more

for Tibetan

and in this

Dalai

by Mr. and Mrs. J.

by

Thomas. 100s Youths

the spring of 1964,

the

primarily

supported

Committee

the project,

of the

and

on

dropped
which

had

to offer

effective

advice

suggested

vocational

the

from

that

it

training

State

would

be

to Tibetans

where they were-in India.

Meanwhile,
Labrang")

Dezhung

was

first

he

great-nephew,

in 1963

as a

Times.

In

appeared

contrasting

Kunga

in

with

photo

faces

by JosefScaylea.

will stand

This

out in the soft glow

this weekend

in Seattle's

One is that of mustached,

Labrang,

Sunday

youngest

his

the Tibetan New Year, stating: 1008

burning festively

Tibetan community.

o'clock

Kunga

eye

Sadhu,

of butter lamps

Lama

"Lama

by Julie Emery in the Seattle

article commemorated

Two

(as

again briefly in the public

result of articles
the

Rinpoche

nearly

morning

to

58, who

say

his

will

first

be

scholarly

up at

prayers

of the

Tibetan New Year

and

offer

blessings

...

heartfelt

The respected

"Tashi

and good luck, to

Lab

Delek,"

rang

will smile

which

means

FURTHER
SMITH

INSTRUCTION

OF

GENE

293

two hundred guests who will crowd the main Tibetan

house at 6551 24th Ave. N.E. Saturday
Prominent

Seattle citizens will be

year

will ring in the

..

year

water-female-hare

Tibetan calendar

play

merry tunes on

roomy

base-ment

away

rang

will be saying

presence

the

Two grants
projects,

year

on

..

the

to

prayers

rosary

of all-his

And

clicking

937 hold for the learned Labrang,

a monastery

[grandnephew)

when he

was

four, [his) chubby

Legpa, and their refugee

for University

in which the Tibetans

in October.

Unless

colleagues?

ofWash- ington research

act

there

as

are

informants,

extensions

or

arrange-

ments,
must

cycle

daddy, Jigdal Sakyapa, will

the flute. Guests will overflow

Lab

What does the

other

steadily.

who entered

expire

of the sixteenth

Legpa'

those who

is the

to join in Tibetan dances

amid the gaiety,

quietly-in

937, which

night.

among

eleven

from

the community

return to

crowded refugee

camps

in India.

[in Seattle)

What

does

monastery,
would

the

to be

snows

through the

sure.

When

a younger man,

of Eastern Tibet gathering

he

food

to support his monks. "But those I

rang

brother and sister in India," Lab

said. "They

obtainable.
is not."

Were they home in Tibet, Legpa

say

soon

Lab

rang

invasion,

selected

his hermitage-a

would have

good-

bye to his uncle. Before the Communist

of

in

are

My monastery

to

miss

sup-

plies from nomads

miss most

my

Labrang

trudge

and other

are

red-robed

His

America?

wood

on

and stone hut

the side

mountain

where

at sixty he planned

to retire to

solitary

life

of meditation

and

prayer.

In the
edition

Sunday

of

the

supplement

same

to

newspaper,

the

April

there

21,

1963,

appeared

essay

photographic
entitled

"A Young

Rinpoche

tutoring

(photos
Lama
his

After

his

regular

the refugee

buckles

in Tibetan

studies

his great-uncle,

Scaylea)

Dezhung

great-nephew

at

classwork

..

minutes of afternoon
down to two
and

Josef

1009

third-grade

a few

by

showing

eight-year-old

Minzu. Here Emery wrote:

School, and

again

Learns,"

hours

Buddhism

Lama Kunga Labrang,

Mrs.

television
of

instruction

[Minzu's]

58,

Siegl'

cartoons,

kindly

tutor is

294

but

strict

prayers,

reacher

[Minzu]

has

during

ritual

Sakya

regular

and

SA I NT

the

IN

SEATTLE

study

sessions.

doctrine

lessons

some

and

in Tibetan

Besides
Sanskrit,

spelling

and

writing. During the study break, [Minzu]

87. Dezhung
rewarding

listens

as

wide-eyed

..

highlight

of

hard-rock

candy

well learned
[Minzu]

leader. For

each

is

happily

as

his

uncle

session

the

elder

accepts

tells

for

the

lama's

my

for

lesson well learned.

stories
boy.

job."

role

of lamas,
A

reward

his intended

he puts it, "I like

Rinpoche

Minzu Rinpoche

piece

of

for lessons

as

religious

~
a

to

r.__Adapting

Long- Term Stay

ER

ate
THE

only

Dezhung

as

Washington
himself

was

until

he

Nornang
Institute
job

retired

was
as a
he

languages

on at

Emery

"Educational

kept

as
Asia

in the

language

continued

being named

Julie

were

appointed

and

literature

to
in

one

and

permanent

Inner

Foundation

Rinpoche

retained

department's

from the Rockefeller

FUNDING

1963,

staff.

summer

for

of

Rinpoche

assistant

of the

more years,

nine

of 1972,

in

Tibetan

the University

Dezhung

research

Project

ended

other

while

Geshe

by the Far Eastern and Russian

instructor
in

the

into

the

in colloquial

Tibetan,

department

of Asian

1990s.

1010

Rinpoche's

a permanent position was described

a newspaper article of January

First: Tibetans Join U.W. Staff':

by

15,

The

University

unprecedented

today

by naming

former

Buddhist

By

keeping

the

the

"I know

which

has

refugees

from

Nawang

no

other

Tibetans

on

an

into

American

...

education

Tibetan lama and

university

the

red-robed

and research
of

in

rosary-carrying

lama,

monk,

of teaching

tion

monk to the regular

king- dom-the

and

moved

ofWashington

posi-

Asian

Kunga

Nornang,

staff

mountain

Labrang,

new

36-a

58,

phase

is made possible.
university

its

Turrell V. Wylie, assistant

in this

permanent

professor

hemisphere

said

staff,"

Dr.

of Tibetan language

and civilization.

In early 1964 Terry Wylie

of

Tibetan

studies

Rockefeller-funded

University
Institute

of

was

that
project,

Washington

wrote to the other centers

had

participated

announcing
Far

Eastern

in
that

and

the
the

Russia

gzhung

Rin

known

as

Kunga

po

che'

attitudes'ate

who

Dezhung

well

of him

known

from

advanced

to those

on

working

the

own

his

..

The Sde gzhung

who

writings

fac-

or

his

ulty

gzhung

scholarly

other

him

know

with
Sde

and

of the

of meeting

those

students,

rang

knowledge

to collaborating

addition

Lab

profound

have had the pleasure

heard

SEATTLE

as a member of our permanent staff the Sde

po che, the 58-year-old incarnate lama,

retaining

Rin

IN

SAINT

Centers,

who have

abilities.

members

po

Rin

in the field

In
and

che

is

of philosophy

and culture.

Moreover,
Rinpoche

versity

Leon

Hurvitz

wanted

to

to

help

other Buddhist

with

his

continuing Abhidharma

Definite steps to keep Dezhung

1963, when George

department,
approved

Dezhung

Rinpoche

Taylor,

submitted

to

had already

as c ha i ~;man

had
and

and

studies.

been taken in Sep-

tember

keep

at the Uni-

the

of the

University

an

application

for Rinpoche's

appointment

as

Taylor wrote

of attestation

"foreign

that

by the University

basis."

1012

port

Rinpoche's

as

ents.)

Dezhung

was

only

"Mr.

to

(1912-!983)

support.

Four

January

6,

days

Terry
and

in the written

research

been

projects

letter

the

key

and is the

available

to

U.S.

Senator

Henry

lend

to

wrote

Boyd

Ser-vice

and

language

and secular

"His

of

on
the

certified

competency

of Tibet

matters

the

personal

his

of the waiver

John

qualifications:

and spoken

of the Uni-

caliber

Naturalization

of religious

years

resident

a strong

has

the granting

Wylie

Rinpoche's

(president

wrote

also
after

for at the

permanent

rang

Studies."

Jackson

Immigration

Lab

of this

informant

of Tibetan

knowledge

siblings

applied

wrote

then

of these

informant

Dezhung

his

were

E. Odegaard

attesting:

living

regular

to avoid the need for two

1953-1973)

from

Center

employed

on a

sup-

before receiving

status. Dr. Charles

Tibetan

"is

at Seattle

bring

to

3, waivers

office

residence

of support

Rinpoche

written to

attempt

On December

versity

month

his depend-

local immigration
of foreign

same

In the

1011

of Washington

(The letter

America

staff."

letter

[and]

has

his

proven

phenomenal."

The
their

that

fact

selections

the
the

Khon family, however,

at the time.

1013

University

younger
caused

Dezhung

had

overlooked

masters

some

Rinpoche

from

further

the

hard feelings

made it clear that he

would not stay in Seattle unless the others could do

was

This
They

did

not

difficult

know

time

whether

for

bit fed

up

with the extended

the

Sakya

so.

family.

they would be allowed

stay at all beyond the initial three

in

Sakya

years.

family

Terry Wylie

to

was

and did not exert

ADAPTING

TO

LONG-TERM

STAY

297

great deal of

energy

prevent their return to India. But

to

go

the Sakyas did not want to

youngest boys

were

back to India. The two

Americans

by birch, and the other

three boys had adapted well to life in the United States.

To help them stay, Gene Smith scurried around, and

by January 1964 he found Dagmola

technician

as

job

at the time:

where he had been working. She declared

back to India!" 1014 Then they

"No

way

were

able to land Jigdral Dagchen

do I want to

go

Burke Memorial Museum

of Washington

campus

on

was

Sharon,

later went

planned.

an

exhibition

(Fairservis

quite good

joined the project

exhibits
Thrinlay

for the

as a

on to
as a

Rinpoche

was

State

ofTibetan

head the Museum

craftsman,

consultant

new museum.

and found work in

job with

[d. 1994,

of Natural History in New York.) Jigdral

was

the University

where

art and artifacts

Conn.]

Rinpoche

Jr., at the Washington

Dr. Walter A. Fairservis,

Rinpoche

lab

at the Klng County Central Blood Bank,

Dagchen
and he

helping make

1015 In the meantime,

living with

a restaurant

an

Anacortes

in LaConner,

family

Washing- ton.1016

department
Nelson's

Later he worked in the confectionery

of Frederick

The Tibetans
possibility
"private

bill"

congressman,
large

and their friends

group

Seattle.

looked

into the

of having

Representatives

and

store in downtown

department

passed

in the U.S. House

of

by their local

was not necessary.

but in the end that

of friends

and students signed

petition

on

their behalf,

so

they

could extend their stay

through

the local immigration

were per-

Sakya family

mitted

to

office. 1017 That the

stay also meant

that Dezhung

Rinpoche

to remain in

agreed

North America.
In about August

moved

the Sakyas

new

to

1963, Dezhung

house closer to the University,

Avenue

Rinpoche

at 5417 21st

N.E. They stayed

there for about six months, and Dezhung

continued

to

University
he sat in

and

go to

of Washington,

back

Rinpoche

the

room

usually

on foot. 1018

Initially

in the office of the Inner Asia Project,

Thompson

203; later he shared

in

the office

of Leon

Hurvitz.

was

status

His official

upstairs

room

Hall,

"Research Associate

in the Inner Asia Project

of the

Far Eastern and Russian Institute."

until

summer

Rinpoche

sometimes

answers

As long

as

Gene Smith

was

there (i.e.,

1964),
continued

writing

to work

chiefly

with him,

out

to Smith's

and other colleagues'

questions

on

note cards.
Smith sometimes

University

seated

drove Dezhung

Rinpoche

the back of his motor scooter. Dezhung Rinpoche

certain occasions

to the

on
on

showed

the gift of prescience,

with Smith's scooter.

one

of which

was

in connection

When

Smith

had

on your

out

dangerous!"

means

scooter

decided

to

go

but he did ask R.inpoche

for

time, Smith worked

at the Blood
when

Smith hit

of

Bank.

returning

a street-

breaking

patch

night

after

of slippery

ways.

It

is

absence

protection

the 4:00

p.m.

of

soon

the

on

road caused

go

very
better

wear.

cord to

after

one

anyway,

to midnight

midnight

asked

him: " Don't

week.

the

he

did. Then

ahead and drive it

cleaning vehicle. He took

his

At

shift

warning,

his

scooter,

by the water

spill and ended

up

arm.

On other
related

One

home

this

(in

of transportation)

that

scooter,

the

him and warned

motor

Smith

5 E ATT L E

IN

it, which R.ilnpoche

came to

day R.inpoche

bought

first

to consecrate

R.inpoche

SA I NT

occasions,

As Smith

Rinpoche

surprised

Smith

in

88. Oezhung
posing for

Rinpoche
photo at home.

Seattle, 1967/68.

put

later

R.inpoche
telling
read

the

your

it:

"I

knew

truth.
mind

don't

when

want

you were

to

He sometimes

or

understand

should have. I think it

was

communication

10 19

skills."

sound

telling

seemed

more

mainly

wacky,

lie
to

or
be

but

avoiding
able

to

than he normally

just highly developed

When Dezhung
in the morning,
knee.

As

especially

he

orJ'l

animals he met.

R.inpoche

he did
walked

so

walked
slowly

along,

mi
i
~ipadme

hiirJ'l,

to the

because
he

to

University
of his

recited
the

bad

mantras,

people

and

ADAPTING

TO

LONG-TERM

STAY

299

During these first

doubt

aware

the Indian

years

Pa.r:qita

was no

in the West, Rinpoche

of his somewhat

analogous

Smrtijiiana,

position

came to

who

with

Nepal and

Tibet in the eleventh century but became stranded when

his translator

suddenly

died of

not knowing

violent stomach

in his History of Buddhism,

disorder. As Buton relates

Smrtijiiana,

a word

ofTibetan,

then

through parts of central Tibet and for

wandered

lived quietly in Tanak

realizing

that he

as a

simple shepherd,

was a great

finally recognized

Buddhist

time

nobody

master, until he

and invited to teach by Dpyal Se

ba Bsod

nams

rgyal mtshan.

traveled

on to

Denma district

Smrrijiiana

1020

eventually

of eastern Tibet, where at

the ancient Ldan Klong thang temple he established

seminary

in which he expounded

said to have

mas-

Abhidharma,

and he is

tered the Tibetan language. Nearby, in

Dezhung Rinpoche's
few famous

was

nsa

home region of Ga, he also built

stilpas. (Rinpoche

later told Smrrijfi.ana'

a
life

story to his American students, but in other contexts.)

Rinpoche

enjoyed

this simple,

and he liked not having

to live

low-key

on

life in Seattle,

the alms of the

or on

faithful

wealth given to the monastic

community.

In 1963 and early 1964 Smith continued

the Inner Asia Col-loquium

on

his collaboration

Rinpoche.

on

The

May 9, 1963,

entitled

his research

to report to

findings

based

with Dezhung

paper

he presented

to the colloquium

Innovation

and the Structure

was

"Nationalism,

of Tibetan Religious

Belie"

aspects

Among other things, the study

investigated

of the trulku

institution

in Tibet, and it included

(pp. 23-24)

brief sketch of Paltriil's

life. On
Dezhung
however,
nyi

rna to

pp.

2-3, Smith recorded his gratitude

Rinpoche:

to

"It is,

Sde gzhung

sprul sku Kun dga' bstan pa'i

whom the

author is indebted not only for the bulk of the factual

material but also for
innumerable

penetrating

insights

into Tibetan

culture."
On July 25, 1963, Smith read another

groundbreaking
colloquium:

paper

"Notes

before the

on

the History of the Cult ofRdo

rje shugs !dan." Like

the others, this
14, footnote

2,

paper was never

paper

patient

could

and tire-

sku Kun dga'

not

less

bstan

debt to Dezhung

thinking.

except

the

for

been

is

written

fact

been

rna.

He should

that

inadequate
here.

have

collaboration

pa'i nyi

his original

language

On

page

Smith

records his continuing

This

published.

his

share the responsibility

for

written

without

of Sde gzhung

the
sprul

Much of the analysis

be listed

knowledge

thoroughly

It would

Rinpoche:

as a

of the

to check

be unfair

is

co-author

English

what

has

to expect him to

300

errors

whatever

On

February

6,

the

Inner

Asia

and

Literary

Philology

paper

investigation

of the

his-

tory

"A

and grammatical

to

Note

"Without

the

pa'i nyi
It is

rna,

this

In 1964,

while

visited

Gene

the

visirs he made

his auto-biography,

this

during

preliminary

spread

of Sanskrit

have

was

Edward

been

still

visit

impossible.

in Seattle,

Conze

As

lucid
bstan

to him."

ofWashington,
period.

and

Kun dga'

sku

appreciation

one

page r,

acknowledged,

learning

would

Smith

University
during

Tibetan

Smith

sprul

express my

Buddhol- ogist

German-born

first

gzhung

of

in Tibet. On

traditions

research

to

impossible

of the

encyclopedic

of Sde

in
made

Colloquium,"

the

explanations

he

paper

last

"The Tradition

Theory

this

The credit

him.

read his

Colloquium:

In

Scholasticism."

literary

go to

Smith

1964,

SEATTLE

paper.

there might be in this

there is of value must

for whatever

before

IN

SAINT

the

(1904-1979)

one

Conze

of two

related

in

Dezhung

become

the

the

Renou

could be said

At

material

and

would

remark,

real inter-ests

cerned

philosophy.

visions

"Bril-

liant!

conversation

with

said

lay

the

Prajfiii.pararnita
time

Brilliand"

something

"Ah! A Tibetan
elsewhere,

and prognostication.

Rinpoche

in

also
Much

he agreed

Dezhung

with,

But

not accept,

he did

accretion!"
and

to

Conze

whenever

the

Conze'

two

men

such topics

1022

In those days Smith also wrote

Dezhung

article

etc.

got along much better when they discussed

as

the
been

but

history,

Every

something

already

my

for

Volume,

Conze's

con-

say

say:

had

and which I worked

Buddhist

of

Rinpoche

would

They
of

1021

Rinpoche

Rinpoche

Conze

this.

much

first,

Dezhung

the

Hotel in Seattle

astrology,

on

scriptures

would

chapter

Commemorative

reincarnation,

Dezhung

interpreting.

by Iida in Madison

in the Wilsonian

with the

Smith

which

for

Hellmut

Prof.

interviews

Maitreya

Gene

only

me

prepared for

up

had delightful

Rinpoche,

fi.apararnita,

with

friendly

I also

not

covered
Praj

....
to

tried

Wilhelm

notable

number

ofletters

Buddhisrs

or

for

men

of religion.

Dezhung

inter

alia

contact

On July 28, 1964, Smith wrote

Rinpoche
of

to Mr. Chen-Chi

Milarepa's

and mentioning

songs),

that

on

Chang

attempting

behalf of

(translator

to

make

ADAPTING

TO

LONG-TERM

STAY

301

Dezhung

Rinpoche

Minyak
i.e.,

nor

mkha'i
al so

reportedly

been

Trulku

Gangkar

Nam

had

disciple

fellow

(as

had

Chogyal

bu,

in

Rome). 10n

exchanged

some

Rinpoche,
Rin-poche

correspondence

with

the Trappist

monk Thomas

Merton when the latter

writing

Desert

book

though

his

no

written traces survive.

Another

while

Gene

Smith's

Derge

years

thing

Dezhung

Smith

was

request
royal

later

Rinpoche's

Fathers

brief

by

Josef

Summary

Rinpoche

still in Seattle

summary
was

Kolma.S

in

and

was

D. T. Suzuki,

1024

This

genealogy.

with

of

and

did

com-

pletion

published
his

in

1964

was to compose at

article

of the

twenty-four

"Dezhung

with great-nephews

(from left): Sadhu, Minzu, Mati, Dzaya and Ane Rin-

was

Chos /dan

sa

r y ;y a lra b s

of the Sde-dge'i

of this short work

1970.

Continuation

ca.

"

Rinpoche

poche. Seattle, Sakya home,

89. Dezhung

The full title

skyong ry;yal

po

sde dge

'i gdung rabs kyi mtshan phreng rin chen phreng ba. Later in
1964, Smith
appending
explained
Kolmas

Rinpoche]

verse

scm

Kolma.S

photocopy

of the genealogy,

letter dated December J:4, 1964, in which he

to Kollater

mas

the

related:

to summarize

origins

of

" [Smith]

relatively

of the Sde dge 'i ry;yal rabs in terms

the

asked

work.

As

[Dezhung

difficult

text

in

of the language

and

style

for

supplement
half

1940s

was

of the

thus

listing the

own

to

century."
summarize

studying

information

nineteenth

of this

contributed

his

it with

purposes,

dating

from

century

to

Dezhung

Rinpoche'

and

brief original

and
the

approximately

simplify,

the

main work

though

"continuation"

to
first

(kha

he

also

skong),

302

names

Dezhung

memory

at

Another
composed

ya

bzhi (Four

Rinpoche

letter.

Rinpoche.
letter

to

organize
On June

many

but at first

so

30, 1964,

Rinpoche

he wrote to Dilgo

explained

and

the matter

the two

soliciting

this

Hurvitz

Festschrift in honor

colleagues,

and

Smith had

(1308-r363).

he

Seattle,

profound

compiled

then rewrote

Rinpoche

left

Smith

the most

teachings

in India, who

Dezhung

Before
to

Rinpoche
the Snying

teach"ings,

it to Smith.

cry

Dezhung
concerning

explanation,

and presented

to

chat
reply

Rabjampa

these

from

of the

1026

Perfection

an exact

religious

our

names

the

Heart-Essences),

Grear

him about

Khyentse

was a

Longchen

could not give

work

for Smith

written by

in

SEATTLE

wrote

also

request

ofNgor.

brief

of four

asked

Rinpoche

Smith's

seventy-five-abbots

cycle

IN

of the final five rulers and their principal

teachers.

thig

SA I NT

reply

decided

of Dezhung

of them

contributions

wrote

to chis

project:

As

you may

honored

by the

know,

we

here

at

the

University

are

presence

a very

of

learned

Tibetan,

the

venerable

Kun.dga'.bstan.
pa'i.nyi.ma

(Kunga

Labrang),

uprising,

was

came

his

arrival

his

occasion

land

on

religion.

has

a manner

The

fitting

beyond

of his

birth.

monument

to

Festschrift consisting

any aspect
religion
who
only

(or

the

the
The

know

or

through

undertaking

have

power

In

this

to

to

to

in the Occident

will

dealing

or

the

by

those

correspondence.

not only because it is

so to

mark such

whether
We

sixtieth

the

date

pieces,

in

degree

to describe.

civilization

him,

the

and contributed
known

and

undersigned

opinion,

happy

walking

civilization

of words

our

autumn

doctrines

celebrate

of scholarly

of Tibetan

both)

the

soon

is

Sprul.sku

anniversary

thanks

the

been

both

on

and

his

of

he

particular have ben-efitted from his erudition

and in

recent

rhe

of

in

Seattle

to

here,

of information,

native

institutions

the

time in India, and finally,

Foundation,

encyclopedia

Third

of the Rocke-

of 1960. Since

of

for

the generosity
feller

on

Tiber

fled

Sprul.sku

the

The

Sde.gzhung.sprul.sku.

most
be

with

Buddhist

persons
or

directly
plan

this

a recognized practice
an event, but also in

order

to

do

him,

to

the

erudition,

honor

which,

Occidentals,

uprising
exile.

to

whole

and

the

Sprul.sku

tradition
albeit

was very
maintains

much

and,

of Tibetan

to

unbeknown
alive

in Tibet

itself vigorously

through

Buddhist

most

until

even now

the
in

ADAPTING

It is not known what

Hurvitz

and

in

on

his

Wangchen
1964,

In June
Surkhang

Delek

STAY

letter

contributions

present

sixtieth

was never

the felici-tation volume

Surkhang

to

order

with the volume

LONGTERM

response to this

the

requested

Smith

1965,

March

TO

Dezhung

birthday.

Rinpoche

any case,

In

as

published

was.

before

hoped.

Delek

Dezhung

Rinpoche

also

got

to know

Wangchen

(b. 1910),

high rank of

emment

nobleman

who had occupied

the

very

gov(bka' blon,

minister

member

of the

bka' shag council) in Tibet from

to 1959. 1027 The fifty-four-year-old

1943
pad

came to

(accompanied
from

by his brother

England

Project;.

His

Tibetan
period.

Surkhang

Zhabs

Seattle

under

purpose

political

the

Rimshi

in coming

institutions,

age

fifty)

Inner

Asia

Surkhang,

sponsorship

of the

was to
especially

write
in

book

the

on

recent

1028

Though

Surkhang

did

not

do

much

religious

practice,

he

was very

on

Rinpoche

the

learned

time they met, he treated

often met

and

campus.

University

Dezhung

building

with

its

canteen)

stayed

Surkhang

1029

in

Rinpoche:

my next

when he went to Taiwan.

Soon

after

on

lit-tle

Wylie's

Melvyn

Goldstein,

Sakya history

project

very beginning, started to work primarily

Surkhang on land tenure, education, and other
at the

(also

the

gathering,

warrior

worked

material

[ldab

monks

with

and concepts.

for example,

Surkhang

until

1030

arrival,

Surkhang's

who had worked

1964

from

Seattle

a cup

the student

telling

"When I die, these little deeds will be good for

life."

every

to

Rinpoche

of tea in the HUB ("Husky Union Building,"

union

Dezhung

Almost

ldob]).
bit

on

for

with
topics

his article

Gene

Smith

on
also

place-names

Tibetan

1031

1965
After

the

end

of the
tried

Ekvall

Society

and Culture."'

National Science

Was approved
of 1965.

032

his

for

a grant

of the

Tibetan
from the

but by the time the grant

and work could be resumed,

By then most

on

"Seminar

He applied

Foundation,

money,

Foundation

Rockefeller

to revive

Robert

Sakyas

had

it

was

late fall

found

other

work.

Nevertheless

now

though

they

did

Dagchen

was most flexible,

now honorary curator

schedule

Ekvall,

Jigdral

resume

some

Rinpoche,

served

as

meetings,

whose

main

work

informant.

of Asian Ethnology
Museum

SAl NT

IN

at the Thomas

SEATTLE

Burke

in Seattle, also did additional

Dezhung Rinpoche.

As he wrote:

Memorial

interviews

with

1033

The work of the seminar had been further supplemented

on

Rin

on

standing,

by

the side

Sde gzhung

number

of discussion

po

as an

che,

the terminology,

sessions

authority

with the

of impeccable

doctri-nal significance,

and

history of pilgrimage.

About

1966,

doing research

the

National

spent

Ekvall

among

'Whys'

written

respect
sometimes

to

William

Institute.

as

Kintner

In

senior

sought

out

his

at

He

page:

the

retirement,

young

by

contributed
"U.S. 'Open

to

Nixon"

on a mem-orandum

China-watcher,

by

Switzerland

24, 1968) and "The

Talk

12, 1971), the second based

for

Research

(November

Will-ingness

of China's

(December

1034

Times opinion

Door' to China Proposed"

in

there, supported

Foundation.

Science

to the Seattle

editorials

a year

the Tibetans

Foreign
Ekvall
and

long-haired

Policy
enjoyed
he

was
truth-

seekers,

who

mysticism.

Rainier

1035

mistook

and continued

Rinpoche'

summer

the

first

four

of 1964 for

Seattle.

main

years
a year

rejoin

1036

age

now
away

of eighty-five.
of Dezhung

beneficiary

in

fieldwork,

de Jong,

Professor

in Australia,

professorship

who

the

in Holland

a grant

by

planning
had

in

left

Seatcle,

of studies

of Mt.

He passed

dation. In 1965 Smith traveled

to conduct

and India

Tibetan

Rinpoche

to visit Dezhung

Professor ]. W. de Jong, supported

Ford Foun-

on

cabin in the foothills

State at the

in 1983 in Washington
Smith,

an expert

for

carne to

and then when he

Gene

him

He lived in

late

under

from the

on to

Nepal

to

originally

by then received

and to continue

studies

with

him.
With

the

Dezhung
practice

at home,
activities

Smith

himself continued

Rinpoche

research

as

to stay

managing

Sakyapas

well

as

his

low-key

at the University,

on

in Seattle,

his

religious

teach-

ing and

which without

Gene

were

far less

active.

With Leon

Hurvitz,

Rinpoche

continued

to read the Abhi-

dharma

and

philosophy.

two

other

other

To

works

on

Buddhist

doctrine

gave

minor

instruction

and

one or

students,

he

or

assistance

when requested.

an

Hurvitz,
and

outstanding

scholar

of Buddhist

studies

sympathetic

friend of Dezhung Rinpoche,

it perfectly

liked to make

nevertheless

clear to

University

students

that

he himself

was no

Buddhist.

Once he pounded

emphatically
American,

the

on

his

desk

and

said

to

one

young

"I want to read

Abhidhanna

don't believe

in

in
single

every

language

possible,

but

ADAPTING

word

it!"'

of

Rinpoche:

0} 7

"I appreciate

do not believe

This

as

he

was

inferior to

far better than

an

explained

mos pa

viewed

LONG-TERM

by

genuine

attitude

to

it

[the Buddhist

in it" (nga Ia

approach

decidedly

as

Or

TO

Dezhung

of disinterest

or

barbarian

Besides, Dezhung

knew

Rinpoche

outpost

but I

med).'

Rinpoche

in

far-flung

pa

engagement,

personal

master could not expect

this

Dezhung

Doctrine],

yod Ia dad

Tibetan Buddhist

Buddhismas the Tibetans

STAY

find

of Seattle,

8
}

as
but

hostility.

co

(A

more
where

it-had yet to take root.)

go.

Dezhung

Rinpoche's

sister, Dr. Kunzang

brother and

Nyima

and Ane

Chime, newly arrived in Seattle,

ca.

August 1965.

liked

him,

Hurvitz

to

work

University

as

invite

Kunzang

with

Hurvitz

his

him,

as

long

In August

to

lot.

and contin-ued

ofRinpoche

1965,

J?ezhung

sister,

Nyima,

and

possible

Ane

was

also

to do his
to keep

as a

terribly

best
him

"research

Rinpoche

Chime,

to join him in Seattle,

on at

the

assistant."

was

and

fond

to support

finally

able

brother,

Dr.

bring-

ing

the

number

of Tibetans

of twenty-three.m

was

the

culmination

part, and it
of his

doctor,

financial

one year

was
the

sponsor.

to

coming

to

there

Their
of

many

accomplished
internist
1040

Rinpoche's

Dr.

Their

own

grand

the

efforts

partly

on

arrival

Rin-

through

Hagen,

obtaining

total

United

who

preceded
of

States

poche's
the

help

acted

by

as

about

"green card"

(permanent

resident

IN

SAINT

status)

SEATTLE

in

with ten other refugee Tibetans,

Sakyapa

relatives

family.
article

that

conclusion:

Looking

and

three

was

This

1041

stressed

Terry

of the

in

Wylie's

including

local

role

back, the Tibetans

at the university

first colony of refugees

have

filler-out

"nursemaid,"

of

professor

friend,

and

source

on a

point

is what

told. Tashi is the

ofTibetan

and brougqt

from the "Land of the Snows"

resettlement

hundreds

protector

public,

Tashi-la"

happy

big debt of gratitude

associate

who selected

been their chauffeur,

and

Surkhang

newspaper

in this

from India for two Far Eastern Department

has

his

1042

to Dr. Tur-rell V. Wylie,

studies

members

reported

1966,

September

together

from

of

proj- ects. He

advisor,

legal aid

important

papers,

sometimes

overzealous

on many an occa-sion-the
of Tibetan

many an
name

exile, the Dalai Lama.

inquiring

given Wylie

the
here

"Ask

information.
Seattleite

by Tibet's

final

has

been

ruler in

With

his

siblings,

per

dollars

room,

Dezhung

near

apartment

one-bedroom

a
or near

It had

month.

at

and it stood

Rinpoche

room

living

5620

rented

the University

for ninety

and

University

dining

Avenue

N.E., though the building has since been torn down. He

stayed

there

Avenue

zang

until he bought

Nyima,

immediately
(injured

eye.

to

had
his

after

during

His sister

be

treated
.and

of

younger

the

Tibetan.

children.

blind

replaced

initial

complete
They

tuberculosis

for
his

26th

Dr. Kun-

left

eye

glass

with

reservations

on

Americanization

could

hardly

speak

1043

During

local

chance

to

of strangely

years

his

favorite

and

was

some strong

her arrival, seeing the almost

on

house

His brother,

arrival,

f.ill in India)

had

own

his

1971.

N.E. in February

in America,

holiday

away

give

dressed

goblins.

was Halloween.
a lot of candy

and excited

Well

before

his brother

of candy.

As his apartment

too

climb

all

Halloween

high
the

night

above

way

the

loved

swarms

little American

witches

holiday

arrived,

large

in the University

and

itself he walked

the

the

the s t ree ~ for

up

Rinpoche's

He

to

and sister to lay in

requested

stood

Dezhung

ring

many
the

down

he

supply
District

children
doorbell,

to

on

to the sidewalk

and

stood

mantras

groups

there

and

in

happily

of children.

his

usual

handing

Tibetan

out

robes;

sweets

saying

to passing

and

Students

~
'Buddhist

in

Scholars

Seattle

in the Late Sixties

approach

one

of Gene Smith,

ER THE DEPARTURE

Dezhung

Rinpoche

was

about receiving Buddhist teachings

uate student who had

Berkeley

trimmed
to

through

sponsor

Reynolds's

from

not

him for

authentic

particularly

was

ofW ashington

to

convince

and

Terry

fellowship

National

Defence

program.

aim,

however,

if possible,

when

at

purpose

to

get

was to

he

arrived,

learn

instructions

lama. The other lamas in Seattle

active

grad-

shirt, necktie,

Tibetan language

fellowship

and,

able

sponsored

underlying

Buddhism

an

he

the government-

Foreign Languages

about

hair,

proper

of California

avowed

to Seat-tle and the University

study Tibetan. With his

freshly

Wylie

Reynolds's

terms

in traditional

John Reynolds,

Seattle from the University

in the fall ofi965.

in coming

was to

come to

of the first Americans

seriously

were

nor was

he

drawn to them. The Sakya family in those days

not

but

therefore

The

every year

party

big New Year's

much

was

else

teachings

first

were

Rinpoche

and

text-transmission

the

offered

sought out Dezhung

Dezhung

Rinpoche

refused

where all

translated

Reynolds

Tara

Green

Wangpo

ofThangtong
All this

Wylie,

in

and

were

the

He

requested

from

initiation

sadhana.

Dezhung

the

for

but finally

into

Dezhung

Americans.

for

the Padmasambhav<!-

him at first

siidhana

the
from

gave one
welcome,

Rinpoche.

this, and Geshe N ornang translated.

received

were

tradition

Avalokites-

Reynolds

English.

Rinpoche

vara

agreed

the

Later

he

also

initiations

for

ofJamyang

in

to give

afterward

the

Khyentse
tradition

Gyalpo.

was

done secretly.

not to know. to

The professors,

especially

Another

American
and

Seattle

thereafter,

wh9:had

just

enrolled

at

both

come

by

the

his

American

Colloquium, '045

up at

and

on

Nying

Peifect

gave

Tibetan
Just

Teacher

an

erature,"

plan

she

ran

her

(who

afoul

on a

offended

pontifications

at

contemporary

especially

her departure,

to

that

a secret

she read,

she

practice,

(Kun

bzang

innocuous
and

succeeded

in

class with Dezhung

the famed introductory

the class

Lit-

prior

thig

She

main

flunked

room

Abrams,

to Asia.

her

Later

in

Rinpoche

Michal

journey

and Conze

up

show

before the Inner Asia Research

the University

Perfection

was
a

class-

But before

one paper

to

Dezhung

(who

exam)

elitist

SEATTLE

where

Americans,

Rin- poche

They

Wylie

females).

in March 1968,

ofMy

from

ficiency

of

ro

study Tibetan.

cynical,

expense

setting

1966,

Professor

language-proher

in

University,

the

IN

student

herself

back

was to

academically
of

Dharma

introduce

shortly

SA I NT

manual for Great

The

Wordr

'i zhal

lung).

Pal trill's

bla

ma

title like "Readings

in

Geshe

Nornang

translated.

the four of them participated:

Dezhung

Rinpoche,

Geshe Nornang, John Reynolds,

Terry

was

Wylie

kept

level

Rinpoche,

Wylie sometimes

declared

later

Buddhism:
taught!"

"In

indeed

Court).

a state

historical

necessarily

be

to

become

was

principle.

reli-

his

or

of

can

gion

(such

the

be

to ban

a case

Supreme

question

many

American
philological

he

felt

"critical

that

if he

sympathetically

study

primarily

~r

tainted

once

to

in part also

dhist

lawsuit

before

Like

generation

ideologically

participated

heard

this

orientation,
lose

no

in state universities

studies

of his

anti-Bud-

wanted

had at the time filed

about

Dezhung

setting. As he

who

university,

on a

Though

with

an

projected

student

But for Wylie,

academics

or

intellectual

of

dark.

conflict

official, academic

to

Someone

certain Feligious

was

an

had

and Michal Abrams.

the

no

personal

bias, at least in

he

in

in

scholar

would

objectivity"

or
the

she

in

and

any way

tradition

under

study.

This intellectual
the 1950s

and 1960s

before the Orientalist

The

academic

culture

was

of American

described

critiques:

study

of

Asian studies

by Alari

Warts

in

well

1046

"alien

cultures"

has

its

background

in

mis-

administration.
towards

them,

enthusiasm,
superiority

Its

endeavour

of scien-

of description

without

our

reflects

(even when

troublesome

habitual

to

of

colonial

objectivity

or

participation

longer

natives."

department

and

tific

assumption

we are no

with the

fear of"fraternizing

more

sionary

attitude

of spiritual

religious)

Thus

and

nothing

is

BUDDHIST

anthropology
and forgets

than

to keep

way

of describing

metaphysical

that

IN

SCHOLARS

the

no more

in

accord

necessarily

than

with

of Western

of scientific

is not

studies

African

things

native"

He is said to

aloof.

which is actually

preconceptions

following

"goes

who

field-worker

his mind coldly

have lost his objectivity,

AND

STUDENTS

309

SEATTLE

the

so
or
narrow

culture,

methods

in

from

release

Asian

cultural provincialism.

Terry

Wylie

though

slightly

to

admitted
continuing
without

remained
enig-

journalists

presence

rea- son.

family-the

five

of the

The

making
and he

of the

fun

saw

younger
old

the

and

not

of the Sakyapa

not be in

probably
traditions.

Their
fact.
boys

of traditional

many

publicly
about

in Seattle,

generation

Sakyapa

he

feelings

accomplished
the

sound

and heard

accul-turation,

Tibetans

well-meaning

now

By

mixed

boys-would

to

basically

self.

his

carry on the
Americanization
was an
Wylie witnessed one of
posicion

his

matic

other similar

At

any

thorough

a party

irreverently

Tibetan
signs

leading him to shrug his shoulders

songs,

of their

and

say

"Do

you

project?"

article

kind:

wonder

this

from

robes,

across

period

such

to stare.

color

but

East-ern

U.

familiar

His

studies.

1960-with

of

the

the

The

this whole

local magazine

same

of the

enormous

success,
culture

time. Yet,

ironically,

set out to

preserve,

intend

since

work

the project
for

by

on a

killed

if the Tibetans

1300-year-old

in

and

From

has

aspects

recorded

of
U.

three-year

culture.

been

an
an

ofTibet's

for

the

first

part of what
remain

to do, it is doubtful they will

pass on much of their

their own children.

the

in federal

project

many
been

was part

here

Tibetan

the Tibetan

have

adds enormous
as a center of Far

$15o,ooo

funds-to

preserve

has

even

that few

lama

brought

some

of

lama,

only

status

61-year-old

help

standpoint,

not

magenta

billowing

incarnate

to students

U.'s

Tibetans

to study and

little-known

in his

presence

academic

to

about

of

misgivings

ofW.'s

figure

Foundation

Rockefeller

project

the

heightens

group

small

to

echoed

campus

the

Trulku-la,

become

they

paragraph

1048

Striding

turn

that I feel ambivalent

The opening

1047

even

cultural

here,

it

as

be able
tradition

At
Wylie

the
in

university,
those

years

pedantic

formalities

students

who

sympathy

were

the

and

procedures,

studying

and conviction.

otherwise

demanded

the first time they attempted

adherence

espe-

Buddhism

He regularly

easy-going

strict

cially

with

to

from

personal

failed his students

310

the

M.A.

Tibetan

passes
even

my
Gene

with the

one

to

remarked

M.A.

I N

language

student

1049

SEATTLE

proficiency

during

language

Smith!"

new

SA I NT

He

this

exam on
did

not

exam.

period,
the
know

first

As

he

"Nobody

try,

what

to

not
do

, . ...
"Tibet

like this. Dahunc

lllnpoche

otridinc aero. the

counterculture,

Buddhist-oriented

to turn

beginning

insights.

He

up

Rinpoche;

what

claimed

he

from

Western

Buddhists.

culture?"

to

he

Usually

In the American

divisions.

classes

say

be.

But

snide

who

of spiritual

respectful

believed

would

he

was

ask.

In particular,

truly

restrain

new

about

the

wrong

with

our

this

big

"What

rela-tively

about

was
not

could

remarks

is

benign,

however,

1050

universities

culture

things

Rinpoche
he

were

students
in search

" Is there something

and not mean-spirited.

in American

to

he

making

himself

attraction?"

in his

continued

Dezhung

own

campu1 in hlo bilowlna,......

ofW..hinpn

U.w..ity

as a

of the late 1960s,

whole,

there

the generational

yawned

and

just

as

great

BUDDHIST

cultural
(b. 1927,
1967)

gap
age

and

between

was

the

of the

precisely

native

Colorado

Wylie

counterculture

nonconformist

the

building

takeovers,

campus

and

time

of

the

great

the

Vietnam

bombings:

student

War

its height, and

the

University

of

student

Eastern

antiwar

an

grand

old

and

he

Department

hawkish

Cold-Warrior

was

Englishman)

certain

advisory

the

Taylor

the

as a

limelight

member

Lyndon

of Far

in

George

still running

enjoyed

hotbed

Meanwhitethe

were

Languages

Slavic

The

department,

activism.

and staff of the

and

extreme.

campus was a

of Washington

administration

(born

rustic

huge.

demonstrations,

was at

IN

SCHOLARS

forty in

some

was

students
This

AND

STUDENTS

311

SEATTLE

of President

Johnson's

federal

runevery now

committee

and then to Washington,

on

Far

Eastern affairs,
ning off

consultations.

was

also

1051

D.C., for

He

personal

friend

of the

arch-hawk

from

western Washington
U.S.

State,

Henry

Senator

Jackson

"Scoop"

senator

("the

from Boeing").

Edward

Conze

same

This

academic

Eastern

and Slavic

invited

the

Edward

Conze

renowned

appointment

war

effort.

Vietnamese

years

Few

it

on

have

not

Buddhism

who

protested

clue

in

the

about
last

the repressive

been

consult.

the
three

measures
was

in

to try to figure them out,

interest

to have

to

any

had

this

for

to do with the

through self-immo- lation. It

national

may

Taylor,

of Buddhism

explanation

monks

government

department

scholar

it had something

Americans

Buddhist

the American
and

even

of Far

by George

to Seattle in the fall of1966.

oversimplistic

is that

had dramatically

of Diem's

the Department

headed

German

(1904-1979)

probably

One

department,
Languages

an embarrassment
to the
a renowned Western expert
The very day he began
1052

officially

to work, Conze claims to have been approached

unsubtly

by

Taylor

and

support the American

on

how

to

succeed

requested

war

to do something

to

effort. When asked for advice

in the

war,

Conze,

with

unusual

sagaciry,

possible!"
When

graduate

suggested:

Conze

students

John Reynolds,
and

was

German

them

out

"Pull

as soon as

troops

the

(At least that is what he later recalled.)

came

study-ing

quickly

befriended
academic,

often

stayed

to

in

under

Dezhung

became attracted

and

"recruited"

to

by

after

class

in his

office

of the

Rinpoche,

his approach

the

then in his early sixties.

1053

one

1966,

Seattle

crotchety

The two of

to talk

and

a secret bottle of beer (alcohol was forbidden on

campus, except in the faculty club), after the "straight"
students
such as
Lew
Lancaster
had
gone home.
"Don't worry about doing an M.A.; go
have

312

straight

the doctorate,"

for

meantime,
had

and

Conze

respect

IN

out about

was not

advised

him. In the

defection

to Conze's

Conze

had

Reynolds's

amused.

already

for Dezhung

warm

developed

continued

sometimes

the

exclaimed
Rinpoche

in

is

the San Juan archipelago

retreat

grow,

and he

of students:

One of Conze'

buy land

on

grand

Orcas Island,

north of Seattle,

in

and found

center there, to which he would invite Dezhung

Rinpoche

and

where

students

Buddhism

and meditation.

But

was not to

this

enjoyed

courting

unpopular
expressed
the

to

presence

saint!"

was to

schemes at the time

and

feelings

during his earlier visits to

Rinpoche

Seattle. Now his admiration

"Dezhung

SEATTLE

Wylie

found

camp

SA I NT

war

foreign
frankly

be. Conze

con- troversy.
war
in

being waged

could

better

was

outspoken

learn

1054

At this delicate

and violent
taped

on. the

was prema-

nonprofit

FM radio station, KRAB. A

aired

he

his objections

by the Americans.

interview

turely

time of

inter-nal dissent,

interview

in Vietnam

and

con-

to

The

underground

siderable

flap

ensued.

An

investigation

immigration

service

compounded

man-

vulnerable
But

of pure

the

Dictionary

In

carried

and colleague,

were
I

was

in

Rinpoche

page

(part 2,

fortune

p.

minor

cranes

refashioning

a state

was too

calm

iii of the preface

Rinpoche

"a nugget

and

of 1966,

erature.

As

a
he

134) "The final touches

of Washington

errors,

as

well

as

campus

where
friend

that of the

terms. They
unaffected

irritation,

to notice anything

to his Materials,

my

....

almost

which
the

Conze

Materials for

his

Lit-

for the Tibetan

of perpetual

most

of

ofWestern

to enjoy the help of

Rinpoche

noisy

then

for

Prajfiaparamita

numerous

huge

summer

the

and

them to be

follies

exception

Prof. Leon Hurvitz,

Third Dezhung

the

the

which

opinion

by Dezhung

out at the University

I had the good

removed

the

typescript

final

wrote in his memoirs

were

by

opinionated,

considering

struck

a great

him

of the

to

was

he

gold. " 1055

prepared

a poor

formed

civilization.

considered

critical,

in the West,

excessively

and

all accounts

he met

Tibetans

status

followed,

his already existing visa dif- ficulties.

Conze-by

outspoken

of Conze'

allegedly

though

at all."

by

the
On

which he wrote

that

year,

stated

Conze

uncertainties

of the Tibetan

third

eliminated
Already

Dezhung

good

many

in the

that his visa would

fall

"In

orthography

tunate in being able to discuss

the

ther:

fur-

hundreds

Rinpoche,

who

view

was

of the

also

of words

for-

with

has

patiently

was

expecting

scribal errors."
of 1967,

Conze

not be granted. He wrote letters in

October and November

to George Taylor,

BUDDHIST

STUDENTS

AND

referring in

one to

the likelihood

waivers would not be approved

the department

maintain

as

assistant

continuity

promotion

that the applied-for

Luis Gomez

studies

to full professor.

application
residence

for

1056

In May 1968, he began to

waiver of the tworeceiving

year

reason:

in the Communist

Party in Germany

The Daily

suspicions

voiced

Conze'

were

leave) had

requirement

from 1929 to 1933.

first made public

student

in

Deportation."

newspaper

May 15, 1968, under the head-lines:

Prof. Facing

"lndic

Here Conze

the opinion: "The U.S. involvement

in Vietnam

and the hawkish stand Taylor has taken concerning

war are

the direct

department

reasons

for the failure

[i.e., of Conze's

of

former membership

article in the University's

on

on

permanent-resident

status. The alleged

front-page

In

delay and hinder his pending

abroad before

Conze's

program.

glow-ing letter in support ofWylie's

make noises that George Taylor (then

con-spiring to

that

(later

in order to

professor

in the Buddhist

he wrote

December

Studies

IN

and recommending

hire his student

Ph.D. from Yale)

been

SCHOLARS

313

SEATTLE

planned

of the

lndic Studies

the

doctoral

Daily.

to become

program]

circulated

reality."

His students

1057

letters to The

and wrote supportive

petitions

1058

any

Did Conze's fears have

officials handling of Conze'

no

then had

stance. Certainly

actually

being "deported,"

open to

of appeal

claimed they had until

or

idea about his political past

antiwar

him.

he

The University

substance?

s case

was never

his present

in danger

and he still had

1059

Conze left the United States for Canada

1968,

to Seattle.

1060

about his experiences

Rinpoche.

Probably

Rinpoche

received

When
had

again

he had much else to

say

did Conze

on

make

His brash and outspoken

ways

much

better by the Tibetans

Americans.
thought

June 15,

and

the other Tibetans?

supposed

on

never

1061

Dezhung

were not

and

in Seattle and Dezhung

What kind of impression

he

year,

at the end of the academic

returned

of

many avenues

than they had been by the

The Tibetans

that he acted too proudly

to be
Conze

studied

so

for

someone

learned.

arrived
the

and

let

it

be

known

that

literature

Prajfiaparamita
Rinpoche

some

really difficult

apprehensive.

any

little of
Rinpoche

over

Rinpoche

questions

and

deep significance,

Dezhung

was a

bit

and later Dezhung

reason to

be afraid.''

way,

practicing

Dezhung

1062

took Conze to be

example of what happens when

primarily

without

one

studies

intel-

the guidance

of

a competent

master.

Sometimes,

cropped

years,

But Conze asked

much

Buddhism in
lectual

thirty

remarked, "There

was not

an

for

expected

up

too, sheer mutual incomprehension

between

Dezhung

gap

showed

story

in

tu

wept. Conze seemed

ngu,

their

Rinpoche

of Rtag

IN

SEATTLE

and Conze, caused

and differences

Conze

the

Rinpoche

SAINT

ngu,

scholarly

the

the

by the language
priorities.

scriptural

passage

bodhisattva

to be insisting:

who

"Instead

Once

telling

always

of Rtag tu

the text here reads

92.. Oezhung
Oagmola
Seattle,

Rinpoche

with

behind the Sakya

summer

1968.

home.

Rtag tu du!" The characters

and

are

they

often

in the

consulting.

was

Rinpoche
only

manage

automatically

acceptable

to get

been, and

his

main

scriptures

certain

way.

Tibetan

master

Conze,

close

over to

am

the

inspection,

ofVasubandhu

resemblance

simply

xylograph
He

made

Rinpoche

it

had

a man

who

would

did

Tibetan
in

to Conze.'06ol

be

tease

Rinpoche

in

depiction

of the

photostat

of

a
a

Indian

of this

and

with the claim "I, Edward

reincarnation
the

not

063

to

liked

what-ever
that

to

du

did

Conze

so many years

for

Dezhung

from

Once he found at the beginning

Vasubandhu.

handed it

puzzled

small thing.'

sometimes

Conze

straight-faced

which

was

it

ngu.

across,

point

troubled

edition,

Conze

and probably

here,

were

had stud-ied these

by such

Peking

correcting

reading

the Tibetans

and du look similar

Perhaps

a case,

to point out such

crying

the

mis-taken

were

then

ngu

for

fact

of Vasubandhu."

wood-carved
bear

Upon

depiction
remarkable

BUDDHIST

once

Conze

general

asked

exposition

among

Dezhung

of

IN

SCHOLARS

Rinpoche

meditative

three major traditions

was one

result

AND

STUDENTS

315

SEATTLE

of Dezhung

to

practice

compose a

as

found

of Tibet. The

Rinpoche'

s most

interesting

and important works,

The

Transmitted Instructions

ofLearned Masters

(Mkhas

pa

zhallung, the full

title of which

sgom

was

Nges don phyag rdzog.r dbu

gyi gnad mdor

bsdus

'khrul bralleg.r

gsum

gyi ita

pa

bshad mkhas

'i

zhallung). This small book of fifty-two

pages,

which

himself wrote

Rinpoche

out

can

in dbu

script and had mimeographed

at the university,

of the theory

meditation

practiced

Perfection,

and Madhya-

maka

systems

the colophon

by

the

of the main Tibetan

Dezhung

Rinpoche

as

who

the vital points

Mahamudra,

Buddhist

Great

schools.

In

(p. 52),

kam 'dzi)

son

summarized

and

the
had

refers

to Doctor

Conze

(sbra

brab

perencouraged

him

to

write

the

work,

describing

intellect

as one

him

who "is well disposed

tenets of Buddhism

philosophical
that

had

long

pa

sbyang.r

'i

not at all unfruitful.

Dr.

After

Rinpoche's

person at

old

at

37),

reported:

program's

Leon

who

English,

among

may

'i

gzhung
pa).

mos

yun

La

Dezhung

were

thus

Dezhung

was

Hurvitz

continued

the

versity

of British

Lama Assists

newspa-per

reveal Dezhung

aiding

scriptures

other projects."

for

of July 28,

Research"

(p

in the Far East

Dr. Leon Hurvitz

from

Tibetan

The last paragraph

Rinpoche's

An

[Rockefeller-funded]

he has remained

of Buddhist

with

left

Columbia.

in Far East
that

"Since

main

to work

1971, when Hurvitz

and is presently

in translation

article

Uni-

expiration,

Department

pa
ldan

departure,

Conze's

friend

in the U .W. Daily student

article

1967, "Tibetan

of the

mtha' La

in the 1960s

with Conze

until about
the

texts

basic

grub

dang

the

loGS

the University

him, at least
position

gros

blo

s contacts

Rinpoche'

the

rol tu phyin

shingl shes rab kyi pha

ring

studied

rgyas pa 'i

(sang.r

Prajfiaparamita"

toward

pos- sesses an

and who

own

to

of the

plans at that

time:

Because

of the

political

situation

in his

country,

it is

that

doubtful

with research

remain

the Rinpoche,

monastery

Tibetan

mostly

He

who

is 62, will return

most

likely

in the department

resident

During
compiled

life.

until his retirement

period
cards

in connection

on

Dezhung

Now

and

then

Rinpoche

Tibetan scholastic

and

Dezhung

public function,

also

terminology,

with the Abhidharma.

probably part of his work with Hurvitz.

attend

to

continue

of Seattle.

this

many

will

This

was

1066

Rinpoche

was

asked

to

as

such

in

January

address

Association.

As

can

reported

when

1968,

meeting

the

of

few days later:

must have been quite

Seattle

Astro-

who

lump

readings.
Kunga

[sic]

monasteries

away

know-ing

people

Nonetheless,

Labrang,

who

and who

few

Association

astrology

they

were

head

have

believe

meeting
the

of the

other

balls

one

and

night

tea-leaf

to hear

of Tibet's

Mr.

largest

and non-believer-went

more

bit

Don Dun-

delighted

of

All-believer
little

to

invited

Astrological

at

here

crystal

with

former

was

he
Seattle

1067

There

logical

SEATTLE

Times columnist

Seattle

the

IN

SAINT

about

woven

astrology

someday

they

the

into

mountain

their

religion

will return to the land

taken from them by the Red Chinese.

Mr. Labrang,

Tibetan

prayers

robes.

(he

Labrang's

recites

niece,

wise

and gentle

Throughout
10,000

the

man, was

meeting

he

garbed

in

mumbled

day) and smiled sagely. Mr.

Mrs. Damola

Sakyapa,

translated

from

Tibetan into English.

Mr. Labrang

good

day

on

listed

some

which

to

typical

be

"signs."

born.

One

Friday

is

is

better

new ventures

off undertaking
numbered

days contain

early

in the month.

Even

more

pitfalls

than odd-numbered

was

in his

third

ones.
Mr. Lab
and

had

rang

said he

been

people

might

replied,

lama

(priest)

reincarnation

the

basis

of astrology,

return

to

their

country,

"Not

many
a

for

Tibetans

would

war

will not

There

was a

follow

occur

years."
huge

The

and

past

life.

when

his

in his

on

to predict,

Asked

that

learned

Mr.

Labrang

return

terrible

of the

war-"but

soon."

big sigh in the

room,

followed

by pleased

and know-ing smiles. The wise elder statesman

of Seattle's

Tibetan community

At

the

unsettled:

University,

Thompson

and

Hall

occupied for
Building

certain
also

sophisticated

seized

several hours.

was

blown

times

had spoken.

vocal.
by

to

continued

During

antiwar

be

war were

the Vietnam

1969-1970,

students

and

Part of the Administration

up by a protest bomber. But

seems not to have been perturbed.

change

taken

persons)

against

more

was

Dezhung Rinpoche

had

the

The protests

more

growing

(twenty-six

in attitude

place

Americans

among

toward

some

at the University

the
of

Sakyapas

the

in the

more

BUDDHIST

were not

rhe Tibetans

culture fast enough,

so

fast,

youngest
out

in

February

local

the

complete

was

magazine

well-meaning

terribly

no

were

admirers.

Jr.,

the

memory

reaching

the

refrigerators.
Hollywood

of

when

they

how

worse,"

he

were

Walter

U[niversity

still

use

to

goes

and making

on,

at

nice

ladies

stoves

and

"were

who

the lotus

house-

A.
of

grimaces

showing

Americans

the Sakyapa

by

visitors

Dr.

who

Tibetans

Tibetans-the

the

the

of

pictures

entered

some aspects

surrounded

recalls

Museum,

wearing Tibetan clothes

of the
brought

Magazine,

(Seattle

of

newspaper

"Even

going

English when they arrived,

"Some

director

Washington] 's Burke

was

was

with regret

quickly

condescending,"

Fairservis,

tation

This

article

that

of the Tibetans:

Although they could speak

pas

was not

and American

assimilation

inevitable.

1967), which recalled

Sakya-

English

bur that the adap-

that

generation

learning

of the early local reception

the

IN

SCHOLARS

to them, the problem

late 196os. According

too

AND

STUDENTS

317

SEATTI

hold."

the

started
sign

[?]

Worst

of all,

were

though,

the

Seattle's

more

Tibetans

with constant
endured

Sakyapas

would-be

aggressive

missionaries

churches

efforts

who

to prosdytize

encounters

these

from

harassed

the

them. The

with

unfailing

patience and courtesy.

The

message was now

worst

family's

accurate

and

certain
that

of view,

the Americans

decide

was

what

oldest

generation

for

better

and

and

adaptation

to America

his

siblings,

from

attitude

they

could

Meanwhile,

namdy,

hardly

at all. The

been

the

that

the Tibetans.

ofTibetans,

Rinpoche

have

the

Dezhung

any

underwent

same

the

meant

well

it still embodied

knew

best

However

may

assessment

this

points

was

that Americanization

enemy.

long-term

magazine

article

ended by reporting:

Strangdy

enough,

concerned

about

young

reporter,

reincarnation,
be

reborn

the

down

is

Trulku-la

who

seems

least

Americanization.

When

fascinated

by

talk

asked

next

here in America,"
copying

it

his family's

the

him if he knew
time,

Trulku-la

lama's

where

the reply,

the old

man

he would

nodded.

he said. As the reporter

was

burst

a
of

"Right

faithfully
into

gales

of laughter.

Nobody

that, Trulku-la

was

really

ever

then explained

that he hoped it would be

so.

knew about things like

seriously:

All he

meant

~
'Final Years at the University

L
L

IFE WENT

ON

own

with his

as
vis-a-vis

pace

at its usual steady

for Dezhung

intense round of daily personal

his

interior

Rinpoche,

meditative

practices

life and the low profile

he kept

the outside

world.

During

mid- to

the

late 1960s,

he did

not give

much religious instruction,

one

of the

Jigdral Dagchen
poche

and

Trinlay

politely deferred

superior
taught

did,

reasons

main

being,

as

that

before,

RinRinpoche

were

close

by

and

he

to their

position.

Even

the

local

Tibetans

were

rarely

by him. He

however,

Surkhang

Yuthok

Sa

nobles

dbang

receive

requests

from

both

the

In the

late

and the

for

Buddhist

teachings.

or

1960s
he

early 1970s,

taught

the

ninth

Bodhicaryavatara

on
among

for Avalokite5vara

later

counted

Amer-ica.

But

1068

of Tibetan

the

Tsepon

were

they

number

W.

D.

the initiation

.pad. These

Buddhist

no

played

were

activities

transplanted

life; they

classic

Santideva's

Zhabs

earlier

in

extension
role

in the

to North America.

mid-r96os,

treasury

former

his

of Buddhism

During

of

and bestowed

Surkhang

traditional

transmission

received

chapter

to Yuthok

Dezhung

of visits

(1908-1989),

Shakabpa

secretary

Rinpoche

from the Tibetan

in

Tibet.

1069

also

historian

nobleman

and

Shakabpa

was

trying to finish the English version of his political history

of Tibet, entitled

Yale University

an

produce

Rinpoche

Tibet: A Political History

acceptable

shared

his

of

many

final

English

knowledge

events with Shakabpa

course

(New

Haven:

Press, 1967), working with T. V. Wylie to

of

text.

Dezhung

1070

numerous

historical

in the

long

conversations.

Shakabpa

eagerly

noted down much of

what

was

he

mention

any

Dezhung

told, but

in the published

book

did

not

help from

Rinpoche

other Tibetan scholar,

(nor,

for

that

matter,

from

any

except

his

friend

Chime Rinpoche,

old

friend

noticed

T. D. Densapa

in Sikkim).

1071

R.adha

an

of Dezhung

the lack of

Rinpoche

then

in

London,

FINAL

AT

YEARS

THE

acknowledgments
and

asked

when

Dezhung

For

book

Shakabpa's

Rinpoche

smiled and said, "That's

matter."

UNIVERSITY

about

not important.

It really doesn't

number of

years,

Dezhung Rinpoche

to have problems

had

with his knee. When he

walked to school, he had to rest often, and he

broke his journey

grass

patch of

saw

usu-

ally

on the same
owners of the

by sitting down to rest

before

family house. The

him pausing there

every

day and, not wanting

him to get damp from the lawn, put out

to sit

just

1072

continued

house

appeared

it. Rinpoche

chair for him

on.

Friends

of the Sakya family

possibility

of seeing

orthopedic

surgery.

who had treated

Dagmo

recommended

joint specialist

Through

Rinpoche's

the

to discuss

the internist
shoulder

Kusho learned of the orthopedic

Dr. Hagen,

problem,

surgeon

Dr.

Mooney

at Swedish Hospital, who examined him and

thought

there

was a

good chance

surgery

might correct

the problem.
Dezhung

Rinpoche

so

accordingly,

scheduled

and other activities

to learn that they had

disturbed

his knee operation for

(traditionally

imponant

was

he

Tibetan astrology

followed

his travels

closely, scheduling

Wednesday

bad day for undenaking

for those born in

something

horse year). When he

informed the hospital that he considered

it

bad day, he

received
the reply, "We've scheduled

change."

to

go

it for three weeks already,

to

and it is difficult

Out of politeness

Dezhung Rinpoche

decided

along with it.

The first operation,

successful.
kneecap

Evidently

was

on

April 24, 1969,

was not

the

placed too low. They had to try

second

time, but this, too,

failed. The whole joint became calcified.

stayed in the hospital

total offorty-two

Rinpoche

days, mainly treated by Dr. Mooney.

He finally returned

home

stay

on June

were

3 Not all

expenses

of the long hospital

borne by his

medical policy at the University-about

six thousand

dollars had to be paid

by Rinpoche
operation

was

knee joint

no

himself. The

consequence

of the failed

that his

was

frozen in

an

extended

position: he could

longer bend that

knee. Never again would he be able to sit in the

normal cross-legged

yoga

position.

Some ofRinpoche's
operation had
because

sue

acquaintances

said that the

gone wrong

of the doctor's

for malpractice

mistake.

Perhaps

he could

even

320

and win

not hear

a
a

lot of

is due to

repay

they said. But Rinpoche

would

my own past

deeds,"

he stated.

"I

them."

The doctor

SEATTLE

word of

this. "This

must

money,

IN

SAINT

who had treated

him, Dr. Mooney,

died

few months later

cancer.

of

Dezhung

"His

ward, believing

was

merit

Rinpoche

exhausted,"

that this had also influenced

own surgery.
sent a large

explained

after-

the outcome

of his

He

bouquet

widow in condolence.

Dezhung
Rinpoche

to

of flowers

the

doctor's

1073

Rinpoche

later

recalled

that

Lekpa

had predicted

trouble with his knee later in life, adding, "Actually,

it is

good thing. Before

that

happened,

I liked

to

go

walking

around

more,

visiting people, attending social

functions,

sit and practice!"

and

so on.

In July 1970, Leon Hurvitz

part-till).e

But

now

I'm forced

to

1074

went to Vancouver

position at the University

for

of British Columbia.

Beginning

in

summer

of Washington
though

he

regularly

visited

During
nominally

were

relations

with Dezhung

T.

Densapa

("Barmiok

mtsho

Tashi

staying

with

The

was

Seattle.

to

fellowship

at the

administration

second

other

brother

of the Jyekundo

a first cousin
were sisters), and

years (1968 to 1972)

came to Pacific Lutheran

completed

up
was Tashi
son
was Thubten

One

Rinpoche"),

younger

(their mothers

Tibetans-both

Rinpoche.

four

He first

study

ington State.

University

level.

graduate

1075

in Tibetan

spent

Densapa

studies

in Tacoma

finance

lot

Rinpoche,

visiting him almost

reading

works

various

of time

every

he do

University
with

and

Densapa

After

at the

up

he ended

in Wash-

public

Dagchen

of

his M.A. there, Terry Wylie suggested

M.A.

his

Rinchen Tsering.

Densapa

Rinpoche

younger

of Sikkim.

(b. 1944),

Dra'u chieftain,

on

Rinpoche

in Seattle, and both struck

close

rgya

in Vancouver,

Dezhung

two

1969-1972,

"lamas"-

ofBarmiokAthing

the University

visits to Seattle.

subsequent

frequent

left

position

Hurvitz

1971,

a permanent

for

a
in

Dezhung

day,

with his assistance,

and helping

him by translating
when

American

visitors

came.

He

was

enrolled

as

an

M.A. student

at

Tibetan

the

under

Wylie's

supervision.

he brought

Sometimes

other students

as

of
University

to Rinpoche

who

needed

his assistance,

in early January

when

1971,

questions

phy

he

brought

John

Ardussi,

who

had

Kun

legs.

about the biogra-

of the

Bhutanese

mad

was writing a
thesis on the historical work
Pai;lchen Bsod nams
grags pa, and for this he

saint

Drukpa

Densapa

explanations

poche.
informed

that his

the

The New

Red Annals

of

many

detailed

1972, Wylie

suddenly

received

from Rin-

Then

one

day

in March

Densapa

own guru,

same text

with

Tucci in Rome,

had just published

FINAL

English

YEARS

AT

translation.

project

THE

1076

UNIVERSITY

Thus

great Sakya master

had to drop

Densapa

to

and shift his topic

321

Phakpa

short

biography

Rinpoche

that

of the

(123 5-I280).

1077

john Ardussi
John

Ardussi,

Dezhung

come to
earlier.

the

know

for

history

suburb

a year

house

surprising

actually

years

few

to

chance

in the

several

large,

there when

by this house

distance

with Rinpoche.

study

As

Ardussi

mid-r96os,

I lived

miles

On

older

they

on summer

sight

front lawn saying

of

an

old

first

Tibetan
his

which

of

the

in this quiet

in those

days

many of the Sakya famcame to Seattle. Driving

mornings

prayers on

northeast

one corner

home

called Sakya House, because

ily lived

had

1078

ofWashington.

stood

a
the

to

introduced

Densapa,

from

had

undergraduate

rented

University

was

he

s.tudent

Tashi

Rinpoche

about

later reminisced:

in

by

Afterward

regularly

As

graduate

Rinpoche

often presented

lama,

rosary.

seated

I wonder

the

in the

now

if

it wasn't

on

this vision of Dezhung

the

lawn,

which

Rinpoche,

eventually

medi- tating

me to

led

the

study

ofTibetan.

During

years,

those

Thompson

to the Department

of Asian

and

Eastern

also

Ardussi
assign-

the

Far

it seemed

ensconced

that there

(i.e., Chinese

on

still home

and

Literature

Russian

was a

Institute.

pecking

of the "exotic"

To

order in the

era

floors

of Thompson

was

where

they put most

fourth

language

was one
and

was

languages.

During

Dezhung

Rinpoche

comfortably

and second

Leon Hurvitz. As Ardussi

Hurvitz

were

and Japanese)

the first

Hall, the remote

Dr.

and

was

ment of offices: while the teachers of mainstream

languages

of that

Hall

Languages

floor

instructors,

recalled:

of the

Professor

colorful

characters

1079

unsung

polymath

the mid-r96os

on

including

arcane Buddhist
was working with

of
he

Abhidharma

texts,

but

his

was bad and he stuttered. As an undergraduate,

I was in awe of the legendary
Dr. Hurvitz, and we
seldom spoke (though we later became good friends).
His office door always
stood open, but when you
looked inside all you could see was racks of books, no
hearing

---------------------------------------------------------------------------------

3 22

human
from

beings.

some-where

voice

of Dr.

every

Yet,

IN

SAINT

as

day

I passed

came

behind the books

conversing

Hurvitz

with

distinctive

and melodic voice Ilater

1968,

In about

wanted

Beyer,

Steve

suggested

that

Ardussi

then

he

work

visiting

on

R. A. Stein's
study

first

the

four-volume

Drukpa

Ardussi began to translate

task

of colloquial

in

any

proved

dictionary.

Italy, Professor
work with
Tibetan

among

Dezhung.

literature

the Tibetans

research.
literature.

of Drukpa

assurance

would

as

from Paris

cover

only

Kunley

the

returning

therefore

the

biography,

language

whose

reputed

in Seattle.

to

Ardussi

was

for Ardussi

knowledge
be

full

not found

sabbatical

from

arranged

Rinpoche,

was

Tibetan,

in

and earthy vocabulary

Upon

Wylie

M.A.

volume two.

arduous,

wordplay

own

Tibetan

biography

forthcoming

broken

know well.

professor

the

own

This

his

native

in

whose

came to

began

involving

that his

of

the disembodied

Rinpoche,

topic

Kunley. With Professor

that doorway,

loudly

Tibetan

He

Dezhung

SEATTLE

in

to
of

unsurpassed

began this part

of his

research

then,

and Tashi

Densapa

Dezhung

Rinpoche

Kunzang

Nyima,

University

Way,

University.

[At

typical

Seattle

duced,

and

few images,

time

visit,]

room on

front

adorned
by

the

the

butter

suitable

my

first day.

I studied

butter

but

lamps,

which

and

for

rugs

elegant

and

incense.

smiled

Kunley,

and

intro-

room,

pungent

ambiance

~as

Tibetan

an

and

cracked

everyone

searched

my

smell

laughed.

student

was

winter
window.

of Tibetan

some

jokes

I absorbed

vocabulary

Tibetan words to make small talk. This

with

on
the

was

weather
I

through the leaded glass front

Rinpoche

of

lamps

The air hung with the sweet,

the

the

Dr.

home

north

rainy.

tea. There stood

on

Tibetan books in cloth wrappings.

thangkas

about Drukpa

brother,

blocks

and

until

him

1080

two-storey

side, with several

some

filtering

my

small

formally

accompanied

older

cold

in the

on one

only

of

no

and

inseparable

an

twelve

October,

and

illuminated
daylight

the

his

in

about

sipping

altar

kindly

and

lived

we sat

and cushions,

Beautiful

anticipation

visit. As Ardussi recalled:

the introductory

modest

great

with

He had not yet met Rinpoche

trepidation.

Rinpoche

for

about

one year.

was
The

atmosphere

Kunzang

pattern

was

always

Nyima

served

came to

warm
sweet

and

tea

and

friendly,

biscuits.

be that Iwould work through

as

and

The

FINAL

many

YEARS

as

folios

AT

THE

Icould

UNIVERSITY

on my own,

then meet

once

weekly with Rin- poche for about two hours. Iwould

recite

section of the text, then stop to

parts. Sometimes

the difficult

write down his explanations,

go

back through

I would ask Rinpoche

and he

even

drew

to

few

sketches.
of lha chos ["divine religion,"

His knowledge

and mi chos ["human religion,"

Buddhism]

i.e.,

i.e., folk

a Sakya monk,
memory, in correct order, such
as the names of the "nine hierarchs

seemed equally vast. Though

traditions]

he could recite from

rarified information

..

of the Drukpa sect named Lion," who reigned at Ralung

monastery
during the 13th-14th centuries
Rinpoche
obscure

was a

mine

of information

about

Tibetan

words and metaphors.

turned out to be
derogatory

A "red fox"

(wa dmar po)

term for the crafty servants of the Tibetan

nobility, who

wore a
explained

characteristic

as

"the

red garment. A byab lo

was

seductive

speech of girls who had fallen in love with

Drukpa Kunley and who wished to entice him into having sex."
Dezhung

certain

Rinpoche

prayers

many

mantras]

vows to repeat

had taken

[or
times

as we

day. All the while

worked, he would

prayers on

his

cycle, his voice would rise slightly

as

chant softly while counting

rosary.

off the

Reaching

the end of

his

hand flipped
the string of amber beads to begin counting

once

again. It amazed

me

how he could concentrate

on

both tasks at

once.

I knew when

we were onto a

truly difficult

(or amusing!)

part

of the biography,

because it

briefly

pause

was

only then that the chanting would

while

he read.
Dr. Kunzang

attendant

and

humorous
handsome

Nyima

was

Rinpoche's

constant

character

monk,

in his

own

right. He

was a

with shaven head and long mustache,

and he knew

few words of
English.
shortly

I remember

after

information

work together.

on

in particular,

I was looking

for

the

Tibetan term khan

Nyima'

occasion

we

our

began

one

pa, a

kind of herb. Kunzang

elaborate

explanation

of the plant and its medical

applications

me.

escaped

Suddenly,

he jumped

up

and

ran out

to follow. About four inches of fresh

ground.

the front door,

me

beckoning

snow

lay

Kunzang Nyima, pulling

up

his red monk's robes,

jumped the hedge

and

ran

sweeping

on

But

through the gardens of several neighbors,

snow

off

the

bushes

khan

and

pa.

pulling

was sure

Richard Sherburne,
graduate

Dezhung
Richard

leaves

this

trained

inter-ested

in

dean

doctorate.

study

Buddhist
there

had

Tibet. Telling
few years,"

search

for

unwanted

this

classical

his

"This

he left for India in

Sanskrit

and Tibetan

Joseph's

College,

Darjeeling.

with Darjeeling

Jesuit priest

Buddhism,

at

work

languages

superiors,

Sherburne

and

long-standing

was

who later became

Marquette

should

to

wanted

that he

showed

Jesuit

summer

and

and doing

to his superiors

He proposed

whom

period

cal languages

of students,

been

University

philosophy,

classi-

studying

of contact

out

29, 1926),

administrative

of

as

the

during

(b. March

Indian

earn a
that

fruitless

bring

in classical philology

Tibetan. After teaching

years

from

helped

Sherburne

University

in

would

SEATTLE

S.j.

student

Rinpoche

originally

four

IN

dogs, if not eventu- ally the police.

neighborhood

Another

SAl NT

them

interest
only

in

take

1968 and began

while also teach-ing at St.

(He had already had

Jesuits

at Marquette.)

lot

After

some

difficulties

U.S.

and

Dezhung

course

Lamp for

Rinpoche

the

read

and

in India,

was

his

the

worked

with

the topic

s Lesser

week

and

occasionally

as

young

people

the door.

Rinof

and allowed

Stages

(1976)

ofthe

the subject

of

Rev.

also

Path

(Lam

rim

corner
under

The

scholar-clergymen
Sherburne,

seated

time.

1083

reading,

would

in rapture.

Sherburne,

of Washington

lama.

had

were

cordially

Dezhung

1971 Seattle

once a

home

if Rinpoche

always

thesis

They

at

ring

received

1084

were

Rinpoche

Times article

by Julie

1085

Richard

University
Tibetan

were

lam

1082

appearance

"hippie"

studies

Emery, who wrote:

The

twice,

to sit in the

Sherburne's
also

chub

of both his master's

poche and Sherburne

Such visitors

of Atisa's

(Byang

chung ngu) together, meeting at Rinpoche's

Sometimes,

of

over

Sherburne

his translation

Ph.D. dissertation

Tsongkhapa'

University

081

to Enlightenment

Path

to the

he returned

at

studies

many years on

of

sgron), which
(1972)

his

in late 1969.l

Washington

the

staying

started

S.J.,

classwork

colorful

does

East-West

takes place twice weekly

on a

floor cushion

part

at the

of his

feet

gathering

of

of

when Father

in the cross-legged

"lotus"

position,

works with

reads

from difficult

Buddhist

canonical

FINAL

Lama

Kunga

of Father

Tibetan
and

AT

YEARS

professor

burne's

priest

way," Father

Besides,

and

Lab

and

rang

use

in his

Foundation

Department
be

rang,

dropped

of] une.

1087

whose

funds

of Asian
from

..

a very

prayer

velous

on

university

patient

yet precise.

Lama

one

of his

constantly
Sunday.
low

and Literature,
payroll

at

He's

086

man."'

running

man's

marvery

holy

beads

Languages

the

the

for the priest,

will be 66

are

way

the

that. He's

explanations,
and

"It's

He's

deep respect

during the classwork,

Ford

the

that

comfortable

respect

do

doubt about

found

more

I really

wisdom.

no

pro-

also has

Lab

in

of students

Uni-versity,

44, explained.

most promising students

Lama

dean

part

is

seminar

leave from the Milwaukee

'Tm

position?

utterly simple

brilliant

degree in Tibetan.

teacher-there's
and

of minds

work for

Marquette

on

is

Sherburne,

myself.

meeting

A former

at

of Greek

Why the floor

knowledge

The

academic

literature.

Catholic

school to get

study

UNIVERSITY

Labrang.

Sher-

Buddhist

Roman

THE

are

in

Because
in

the

he will
the

end

Once

Sherburne

wanted

to

out

write

the

praises

of Tara. He asked Rin- poche to help him with this. The

latter asked Ane Chime to bring in

he had washed

his face and hands,

to chant the complete praises from

Dezhung

gros
verses to
Blo

chos

was

'byor

him,

doctorate.

Dezhung

was

Rin-

in his

it. 1088 Sher-burne

Rinpoche:

"When

discussed

had utmost sensitivity

my

this

received

his

tuition

to

but the latter

later recollected

father

died-

he

with Rinpoche.

to what

I was feeling.

a lit-tle down, I had the

my mind or heart." And
further: "Usually with a Tibetan monk you feel they are
so disciplined that they don't have the same emotional
responses. But I always felt with Dezhung Rinpoche,
'He empathizes with me.' He had a great sense of humor as
When I would

come

help,

name

auspicious

paid

for his private

nineties-!

man

several

Sherburne

generously

accept

to

the Tibetan

Sherburne

when

proceeded

memory.

addressed

as

poche

Dezhung

felt this

and

such

Sherburne

reluctant

about

gave

Rinpoche

basin of water. After

Rinpoche

in feeling

feeling that he could almost

well.

I would

and reassured.''
Sherburne

always

read

come away

feeling

strengthened

1089

had

strong

ecumenical

leanings

and

could

sense

instance,
in

similar

when Rimshi

mid-August

1970,

Ballard/

Greenwood

Rinpoche

was

orientation
Surkhang

at

the

in

died at

Surkhang

district

quickly called there

of

Rinpoche.

age

home

Seattle,

For

fifty-seven

in

the

Dezhung

to

last

rites.'

passing,

Sher-

residence,

as was

perform

Surkhang's
Surkhang

early

years

Sunday

the

SAl NT

in

priest

Seattle,

at

Indian Reservation

St.

IN

SEATTLE

090

Just
burne

an

hour

also

his usual habit.

Sherburne

Anne's

also

Mission

or so

carne

the

(During

the

as

the

served

on

forty miles north of Seat-

after

by

the

Tulalip

93 "Priest studies with

Tibetan lama." Oezhung
Rinpoche

instructing

the Rev.

Richard Sherburne.

cle, and

every

Rimshi

Surkhang,

Sherburne

who

on

his

who

arrived

there, reciting

woman

week

this

way
was

back south he would visit

dying

time,

of cancer.)

Rinpoche

was

the ritual text for the deceased.

was

also

present

thought

When

already

A Tibetan

it would

be best

if

Sherburne-still

Dezhung

Rinpoche

was
"[To

man.

beyond

that he

was a
him]

themselves

his

clerical

put his

on

hand

that he stay, continuing

and insisted
the dead

in

felt

didn't

that

religion

truly spiritual
it

or

"I always

organized

But

Sherburne's

ann

to read the text for

Dezhung

or

Rinpoche

dogmatic

man," Sherburne

matter

what religion

collar-left.

what

religion,

said later.

people

they professed."'

091

called

Fl NAL

YEARS

On February

I,

AT

THE

UNIVERSITY

1971, Dezhung Rinpoche

his newly purchased

Seattle. He named the house "Auspicious

Attaining

Highest

was

still within walking

bled along slowly with

was

house
have

of his niece, which

range

for him if he hob-

one regret was

His

located at the bottom of

that this

hill and did not

territorial view to speak of.

One of Dezhung

up

who turned

pursue an

Rinpoche's

American

in the period 1971-1972

who had originally

to

a cane.

Island for

located four blocks

from the main Sakya family house

was

into

(Bkra shis 'chi med

Immortality"

mchog grub gling). The house

meant it

moved

house at 6202 26th Avenue N.E. in

come to

students

was

Mark Tatz,

Seattle in the autumn of 1968

MA. in Buddhist

and Tibetan studies.

Tatz studied formally with Dezhung Rinpoche

during the 1971/72 academic

ofRinpoche's

connection

year,

which

was

to the University

only

the last

as a

assistant. When Tatz began his tutorial, Rinpoche

presented him with
study-all

list of possible

basic treatises

of Indian

year

research

titles for
Bud-dhism. Tatz

selected the Abhidharmakofa,

complimented
finally

his choice.
the first

finished

con-tinued
suggestion.

(skandha).

came to

help for Tatz. After

coming when he

saw

and T atz sat at Rinpoche'

table and for the first month

joined by T ashi Densapa, who

or so were

volunteer

while

oral

he stopped

that the two had worked out their

modes of communication.

Oezhung
and also

Rinpoche

verses

knew the basic text by heart

number of

commentaries.
the

Rinpoche's

1092

Demung Rinpoche

own

week, they

To do this, they

summer, at

reading through the

dining-room

translation

once a

book, which dealt with the

aggregates"

"psychophysical

and Rinpoche

Meeting

Rinpoche

had before him

a text

of

with auto-

commentary,

but he did

~o t

refer to it often. He

would ask which line of

verse

they had reached,

rest of the

memory.

verse

and then he would recite the

from

For his explanations

commentaries.
explanations

he drew

upon

Tibetan

The
he

gave were

wide-ranging,

incorporating

not only exegesis of

the text, but also comparative

philosophy

(grub mtha').

In asides, frequently

out by hand, he expounded

written

technical

terms

and concepts-for
example,

the ten meanings

chos). He knew

of the term dharma

(Tib.

many

Sanskrit technical terms.

Rinpoche's

teachings

were

generally

accompanied

by the hum of his

mantras
asked

told

on

his

rosary.

Tatz could tell he had

good question

when Rinpoche
his reply.

would stop momentarily

to formulate

To

Tatz's

satisfaction

between

surprise,

once

IN

Dezhung

when

a statement

SAINT

Tatz

SEATTLE

Rinpoche

expressed

questioned

sev-

in the commentary

difference

eral

pages

back and the basic text. While T atz leafed back through
his type- script,
such.

and

The

so.

reason

That's

approvingly

spoken
using

Rinpoche

when

Tibetan,

a more

for

the

the

limitations

first

for

very

the

good of
Tatz

goes

it

notice!"

made

progress

him,

grammatihave

when

and scholars.

1093

such and

contradiction

you to

He must

of language

American students

apparent

commending

sophisticated
time.

said, "Yes,

felt

for

He

is

so

noticed

with

his

.instance,

for

cal construction
constrained

communicating

by
with

Public

2
of a

'Beginnings

Buddhist

Teaching
Career in North America

URING

THE

religious

to send them, if they

dhism,

1960s, Dezhung

by several Americans
teachings,

were

for the

Rinpoche

vows

cases

but in most

really interested

had been approached

of Buddhist refuge and other

he had refused, preferring

in studying and practicing Bud-

to the great lamas then living in India and Nepal.

But by 1971, thirigs

began

to

change.

students who had

More

come

active,

in

North

and

beginning

North

American

into contact with the Dharma

America

major

more

to live in Seattle

India began returning

lamas

and

were

Tibetan

or

also

nearby.

1094

in

The

becoming

more

masters

were

Buddhist

to make teaching tours 'in the W est and found

centers for Buddhist

In December
acquaintances

teaching and practice.

1971,

from

one

ofDezhung

Ngor,

Lama

Rinpoche's
Kunga

old

(Thartse

Kunga

Shabdrung

students

Janet

Kensington,

Rinpoche

dreamt

the visi-tors

to

r8,

December
of

a great

requested

(gso

refused.

He suggested

Dagchen

Rinpoche

disappointed.
what
though

to

do.
with

preparations

Finally

some

he

students

strange-looking

door-to-door,

but

Dezhung

teachings.

Lama

you,"

they

agreed

and

was
to

and the

hesitant

impart

reluctance.

Kunga

were

all

the

When

about

vows,
all

the

ceremony was

just

they heard loud knocking at the door.

"Who is it?" Rinpoche

One of the

day
and

Rinpoche

had been made

getting underway,

The following

that they request Jig-dral

these

lingering

They

Dezhung

to give them refuge

sbyong)

Dezhung

his

from

1095

night

vows,

fasting

for

that

snowfall.

Rinpoche

we came to see

with

Trabin

visit Rinpoche.

Rinpoche

"But

Tom

and

one-day

replied,

came

1935),

and

fornia,

Cali-

on

arrived

b.

Gyurme,

Gyatso

asked.

went

woman

of all things.

to the door and found

trying

to

peddle

fruit

330

someone

"It's

Rinpoche,

selling

by

this

return to the

on

was

come

inside.

Rinpoche

to

The

He

was

had

Americans,

more

This

to

triumphantly

to his

was a

several

days

and

the excellent

bestowed

"fruit" of

some time.
upon them

the

for

was one

the

meditation

of the first

such

confer

Lama

times

teachings

he

upon

a new

phase

in that he taught

more

the beginning

North America,
1096

When

'Gro don kun khyab tradition of

and it marked

openly.

her to
took

just that moment

happy for

he

in the

openly

career in

stayed

day,

Gyalpo.

agreed

in his

ecstatically

and

When he learned

and invited

see all her wares and

up buying a lot of fruit.

transmission

of Avalokite5vara

woman

the

to

appearance at

following

Thangtong

and

possible.

had glimpsed

sign that they would achieve

meditation

and

wanting

as

last left, he proclaimed

that her

vows.

the

delay

was delighted

He wanted

woman at

sure

to

know-ing what she wanted.

selling fruit, he

students

reported

quickly

long time about it, ending

the

SEATTLE

the student

unexpected

ceremony as

But Dezhung

she

fruit,"

IN

somewhat

annoyed

insisted

SA I NT

Kunga

were very

of

and

attracted

his

students

to Dezhung

Rinpoche.

Lama

Nyima's

Kunga

basement

slept

downstairs

bedroom)

was

and

(in

Kunzang

the morning

by the sounds of the Ngor-tradition

of tea-offering

booming

Dezhung

little kitchen above.

In March
and

India,

he would

Dezhung
the

from

in which
help

he had

also

the

monks

reestablish

received

the

asking

monastic

rang

byung

Vancouver,

Canada,

tour.

statted

1098

He

where
in

received

their

the

Tharlam

cards

monks

hopes

in

that

temple

for them

autumn (on November

JO, 1971),

letter

the Tharlam

from

him to

come

monk

back to India

and

center there.

In the spring of 1972, the Venerable

Karma

table

monastery

expressed

a new

found

Sherab,

at

Rinpoche

Tharlam

in India. The previous

Jamyang

sitting

1097

1972,

letters

prayer

down the stair- well from

was

Rinpoche

in

awakened

kun

khyab

during

small

Kalu Rinpoche,

came to

(1905-1989),

his

world

first

Tibetan

teaching

Buddhist

center

there, which became his main seat in North America.

Lobsang

Phuntshog

Vancouver
Rin-

resident,

poche

sent

represent:uive
Tashi

Densapa

to

Lhalungpa
acted

his

pay
and

as

brother

his

his

Kunzang

respects

Dra'u

(b.

also

Dezhung

Nyima

to Kalu

Thubten

then

1926),

translator.

1099

as

his

Rinpoche.

went

to

Vancouver
they

and

and

returned

so

forth

met

the

great

master.

to Seat-tle, bringing
for

both

Dagchen Rinpoche.

Dezhung

gifts

On March

of books,

Rinpoche

22

tea,

and Jigdral

BUDDHIST

Both
urged

TEACHING

CAREER

Dez.hung
Mark

Tatz

Rinpoche

to

and

go to

Tashi

Vancouver

Rinpoche, which he did. Tatz returned

and

on

April 21 visited

Dezhung

him that he had taken refuge

two

points

expressed

and shook
bestow

not

years

IN

NORTH

331

AMERICA

of the

his

his

upon

Buddhist

pleasure

for three Americans.

he explained

1100

from

Vancouver

Rinpoche,

informing

vows.

Rinpoche

becoming

then requested

he had only performed

Kalu

precepts.

lay

him the bodhisattva

agree at once;

then

meet

to

and bound himself also to

at Tatz's

hand. Tatz

Densapa

Rinpoche

to Tatz that

such

Bud-dhist

Rinpoche

religious

over

to
did
the

ceremony

94- Kalu Rinpoche.

To

Tatz's

weeks,

They

had

himself.
The

three

responded

lunch,

as

times

was
the

Nyima

brief,

(Bhadracari-prarzidhiina)

from

course

of several

the

urged

assisted

but

Prayer

from the 1970s.

by serting

Rinpoche

Dr. Kunzang

ceremony

over

request

third

Rinpoche

Photograph

date

Tatz

at

to

and participated.

at the end they

of

noon.
fortify

Eenrooknt

the Avata7fiSaka

recited

Conduct
siltra

col-

lection.

1101

In the

he

was

from

began

of 19 72, at

spring

sixty-six),

teaching
receiving

Dezhung

and research

small

had taught for only nine

original salary had

age

(actually

"sixty-five"

Rinpoche

officially

retired

work at the University.

monthly

years,

retirement

benefit:

He
he

from 1963 to 1972, and his

332

not been high. To

cover

household

included

payment),

(which

his brother

Ane Chime

worked

(Mon-

through

days

in Chinatown.

two

days

Universiry

eight

work

Nyima worked

In the

summer

Ornament

Konchok

the remaining

and

dogS

at

Sundays)

Hospital,

thus

allowed

for

monkeys,

that

manual

Dezhung

Lhiindrup.

Visions

to

someone to

the

Gyatso

came

Rinpoche

(Snanggsum

Path

with

the

with

Rinpoche

glowing

face.

again to

mdzes
Its

She stayed with Rinpoche

was

The
be in

Beautifol

rgyan)

Fruit
for

weeks (July I7 to August 26). As she later recollected:

Dezhung

the

caring

each day.

of i972, Janet

with

of the Three

introductory

work.

to various medical experiments.

schedule

to read

and

(Saturdays

the house with Rinpoche

Seattle

house

gone to

a day, five days a week

in a small sewing factory

including

had been subjected

siblings'

of his

$200-per"month

hours

Washington

animals,

expenses

monthly

Fridays)

week

of

laboratory

the

SEATTLE

and sister had both

Kunzang

of the

IN

SAINT

a very

He listened

enthusiastic

carefully

by

seven
1102

person,

to whatever

anyone

said,

about

his

During

was ever

were

living

was

accent

in the

things.
would

Rinpoche

brother,

we

led

loved

whom

he

met,

accomplished.

good

arena

Ane

Nyima,

standing

their

everyone gets

a very

regular

and

chanting

other

philosophy

and

tions,

such

as:

enlightened?"

life. In the morning

he

before I saw him. Then

we

in his diary,

1103

gsum

many

studied

my ques-

at

how

Rinpoche

texts

on

mantras.

and talking.

In the

what he did that day,

many
was

mantras. He would watch television

but always

him and

sister,

read the Snang

and

spent most of the day reading

he wrote

know

Kunsang

discussing

hours of practice

evening

and

grateful

His

too. Under-

primarily

uproariously

"What happens when

did several

Tibetan.

discussed

Rinpoche
laugh

his

house,

course

of

was so

he

its

spoke

challenge.

During that period

but also

and always

came to

I really

inimitable

quite

on

remarking

say

lot to

whom

understand

and

and

mindful.

this period

to

Chime,

to

teachers,

of whom he

learned

interpreting

He himself had

significance.

mantras
always

he

in the evening,

He said

in which to chant mantras.

that

had

chanting

too,

was a very

He said that his

teacher

(Garon

Ngawang

Lekpa)

told

had to do in order to get enlightened

bodhicitta,

him that all

was to

one

understand

BUDDHIST

to have

one

TEACHING

CAREER

IN

NoRTH

333

AMERICA

compassion

and

to chant

miirzis.

was

also

heathens.

He

He

of those

lamas

who

liked

to

chant

mantras

at

would ostenta-

tiously

use

his mala

in public

and try to get

everyone

with whom he
had contact
Another
around
block.

thing

he would

do

at night

the
He felt it

health in
eral.

once.
was to walk

to hear Orrz mii1Ji padme hiirrz at least

was

good for his bad knee, and for his

gen-

When

I was

my arm.

there,

I would

He told

me

accompany
he

was

him and

we
were circumambulating a great holy stiipa. In general, he
was very careful about his health, and tried to eat well.
He always
had a lot of salad with every meal and
avoided eating too much. He did love meat as a true
Khampa, how-ever. One time when we were invited
over to the Sakya Dagchen Rinpoche's house for dinner,
I saw them give him what it turns out was his favorite
food: a huge raw steak, fresh out of the package from
lend him

imagining

the supermarket,

but frozen.

Rinpoche

held the huge.

frozen
slab in his hand

and pared

off thin slices

with

sharp

knife, which
he ate with gusto.n

Near

latter,

toward

asked

not

hesitation,

Sahneedra."

Nyima's

town with Rinpoche

the bus driver

know

the

place.

Space

that

she

said

Dezhung

that

Rin- poche

Gaton himself,

was

Nyima

reached

single
always

hiirrz. Ali

mantra

one

would

one

had

way

remained

their destination

restaurant

high atop

(a

landmark

outstanding

teaching

Center
5

gave,

the impottance

ma1Ji padme
and

the

have

but he did

built for the 1961 Seatde World Fair)!n

Later

place

a restaurant,

at the Seatde

Needle

must

Nyima, she

out to be the revolving

it turned

and

zang

Kunzang
they

it

River. On the

and Kun-

about such

and when

advice,

recommended

thought

She

to do with the Mississippi

unperturbed,

the

She asked Kunzang

without

"Sippi

something

to

wanted

Gyatso

Rin-poche out to lunch but did not know

good restaurant.

called

of her stay, Janet

the end

take Dezhung

the

attributing

of the mantra

to do

was

get enlightenment.

recite
This

it to

Orrz
this
really

impressed

her.

compassion,
experiencing

in Canada,
Rinpoche's
Lhalungpa

and

numerous

Rin-poche

everything

compassion.

In the spring
contacted

Dezhung

turning

an

stressed

occasion

for

Rinpoche

was

1106

summer,
times

On

Dezhung

by Kalu Rinpoche'

who asked him to

absence.

strongly

into

come

May

and teach
2,

1972,

students
in Kalu
Lobsang

334

and

small delegation

IN

SAINT

SEATTLE

from Kalu Rinpoche'

Vancouver

center had arrived

car to pay

by

their respects

and invite him to visit. In the

next four months

more

several

on

and

As

people
Kalu.

per-

5, 1972,

student

there
They

later

packed
had

doctrine.

would

Deiliung Rinpoche
"Kalu

you

find

like

a
a

over

kind and helpful

Rinpoche,

"The

hit

the

whereas
uncle.

you

Vancouver

lama

to have

Lama
another

Whereas

vast

Kalu

Demung

expanses

point

and

then

Dezhung Rinpoche

But after

would

of

meaning

as

it.

In addi-tion,

Kalu.

Most

besides

and vaster

the deeper

would

down from

succinctly,

used to expound

Rinpoche

a car

when he taught.

very

big topic with Lama

Dezhung

sent

their center.

Rinpoche

supreme

your own way,

accepted,

style altogether.

teach

liked

contacts

he

remembered:

De2hung

reigned

Many

they

up to

not met another

found

telephone

refusing,

with students

sonality and teaching

Rinpoche

and

first

and drove him

one
was

Rinpoche

not

visits

at

after

September

Vancouver

center

personal

Finally,

followed.

get

history

let

was
was

week with

the

whole

background

gave

Rinpoche

initiations
the

vows

the

"foundation

Mahamudra.

stayed

(sngon

practices"

Lobsang

young

Lhalungpa

bsam grub) and Richard

were

already beginning

When
about

Dharma

"Don't

by

of the

talking

Tibetan

etarian.
and

some
was

or

He then

then

translator,
(Sangs

kyi nyi rna)

Tibetan.
asked

at

questions
he

first

said:

you can

Gaton

drink

open

to

he started

his chief teacher,

such

as

by

explained
He

also

becoming

meditation
warned

of taking monastic

on
the

for

as

(Chos

practice,

But

also

Ngawang

how Gaton had set himself against

way,

helpfully.

difficulties

gods?"

about

Lekpa, explaining

usual

to speak
Rinpoche

doctrine

days,

and

neth McLeod

Barron

ask me! Why eat dog food when

nectar

the

up

De2hung

'gro)

helped

Ken-

Canadians

rgyas

ten

and Tara,

'gro) and instructions

(skyabs

of refuge

1107

in Vancouver

Avalokitesvara

for

gave

though the

and lineage."

of the history

Dezhung

strict

practice

people

ordination.

the

veg-

clearly

about

the

1108

I973

Other

Thartse

to

invitations

early June

1973,

Buddhist

Deiliung

Shabdrung

Lama

centers

Rinpoche
Kunga

1109

was
to

followed.

In

invited

by

his

Ewam

Choden

Center in Kensington,

picturesquely

hill above Berke-ley, California.

about

one

month,

gave

teachings

Rinpoche

located

stayed

on

there

BUDDHIST

every

nearly

night, and also led

(smyung gnas).

1110

(Bhucagamara;

pa

Kunga

He

gave

two-day fast

'dul byed) initiations,

was

for Thousand-Armed

and also led the fasting

full-moon

day of the Saga month.

One noteworthy

Dezhung Rinpoche

feature of

rite

as

Nyima,

accompanied

Rinpoche

Nyima

an

as

eccentric

impression

English, but he

light-hearted

and had

an

around, which sometimes

relief. On this occasion

was

incurable

sex.

almost

always

attendant.

Dr.

with his

glass

eye,

and

infectiously

soft spot for

He loved

to clown

brought welcome

in California,

the second day of the fasting

the

of his joker

who

black suits, out-of-line

of the opposite

on

his personal

impenetrable

Aval-

teaching visit by

was the presence

Dr. Kunzang

made

well

when he got to know Lama

okite5vara,

thrift-shop

as

While there, he is said to have

intimately.

given the initiation

members

NORTH

the Parting from the Four Attachments

bzhi brat}. This

more

brother

IN

CAREER

the Mafiju5ri and VajrapaJ;ti

po

'Byung

on

instructions

(Zhen

TEACHING

335

AMERICA

comic

when teaching

observance,

Rinpoche

on
was

on an

seated

armchair with

cloth hung

over

the back.

Kun-zang Nyima quietly snuck around behind and, in

full view of the students,

pretended

from under the seriously

teaching

After that rite, Dezhung

to pull the cloth out

lama.

Rinpoche

1111

was invited by

Tharthang T ulku (Dar chang Sprul sku Kun dga' dge

legs, b. 1935)

co

purchased
Berkeley.

ceremony

for the latter's newly

house in
Dezhung Rinpoche

from Dzongsar

had known Tharthang

in the

1950s, when they had received

from

Khyentse

Lotro.

1112

a fire

visit his center and perform

offering (byin sreg)

teachings

together

Chokyi

In the

same center,

Dezhung Rinpoche

also

met Mdo sgrub chen

Rinpoche
the fire

(b. 1927).

offering

requested
Tharchang.

Dezhung

and also

one

gave

private instruction

area,

Rinpoche

to

briefly visited

and

of the main places he wanted to

Disneyland.

performed

1113

After this, Dezhung

Los Angeles

Rinpoche

as

His main host

was

go was

the

Tom Trabin, but Lama

also

came

Kunga

and Janet

Gyatso

along. They

stayed at Trabin's

house in Malibu, which Rinpoche

liked. At Disneyland,
Trabin felt somewhat

co

what else
Rinpoche
half

intimidated,

and not knowing

do, took

on some

day in the

of the "nice" rides. After about

amuse-

ment complex, Trabin asked Rinpoche whether he

had

seen

enough.

Rin-

poche replied: "This has been wonderful,

just

one

but there is

thing Iwould

still like to see."

"What is that?"
"I've heard from other Tibetans

frightening,

one on

about

ride that is

which
the

one sees many

experiences

to be

supposed

ghouls

of the

IN

SAINT

SEATTLE

and spirits, something

state

post-9eath

(bar do).

good place to practice

recognizing

like
It is
tHe

post-death visions. I'd like to take that one!"

They

quickly

underground

Trabin

on

decided

that

he

was

ride, "Pirates

adventure

was even more

baffled

ride,

loudly

popped
they

Rinpoche

at each and

up.
on

scary

This embarrassed

reached

insisted

0112

recited

every

way

same

and said to Trabin,

post-death
In

about.1972,

Rinpoche,

then

undergraduate
moved
house,

into

so

not

enough,

'intermediate

he

nearly

oldest

down-to-

student

looked

little disappointed.

as scary

as

the

basement

of

was

sometimes

present

Minzu

Tibetan-American

at the University

the

real

1114

boy,

Sakya

earth

over

It wasn't

state' will actually be!"

the

hosts. When

to Trabin and

time, Rinpoche

''I'm

hu112! quite

that suddenly

his American
turned

through

ride again, which they did.

At the end of the second

frightening

mti!li padme
apparition

the end, Rinpoche

taking the

the

when Rin- poche insisted

sitting in the front seat. Then, the whole

the

to

referring

of the Caribbean."

ofWash- ington,

Dezhung
in the

Rinpoche'
mid-1970s

when

American

Dezhung

bluntly about

were

they
the

Dharma

Rinpoche.

their interest

bandwagon!"

some
with

he

good old-fashioned
justification.

behavior

of his

exasperation

and

no

even

Rinpoche'

Though

though

to collaborate

retired,

with

and
and

professor

of Bud-

ofWashington

D.

or

stopped and
About

endured

since

the

with

Minzu

in learning

Dezhung

was

further

official

the

certain

at

from

reasons

Seyfon

they

(Dbu

University
Ruegg

Studies

in September

six months

Rinpoche

for

finished.

this

time,

Leon

began

as

University

year

demic

reading

the

'byed).

However,

mam

Oezhung

aca-

British

arrived

the

1972) in the

mtha '

of

(newly

at

of intermittent

never

continued

scholars-professors

the

of

dhist

Together

Madhytintavibhaga
afrer five

of

several

Iida

Columbia

1972/73-

one

is

coming to Seattle had been to tutor him.

officially

Hurvitz

interest

on

need

he threw in, often

though

disappointment

that

jump

you

Rinpoche

great-nephew,

them

suspecting

"What

horse sense!"

on

call

"Don't

fad.

them.

Dezhung

that point showing

him,

in Buddhism,

told

to

challenged

often

a temporary

following

came

students

Minzu

meetings,

Rinpoche

they

was

contacted

by Garma

of Minyak

Francisco
translated
Rinpoche

Bo

and

C. C. Chang,

Gangkar

knew

Rinpoche

classical

Chinese

who

Tibetan

lived

well

songs of Milarepa into English).

to come and collaborate on

disciple
in San

(he

had

He invited

BUDDHIST

TEACHING

IN

CAREER

NORTH

337

AMERICA

translations

one or two years.

for

felt constrained

Dezhung

(by family obligations?)

the reading-transmission

Maiijufriniimasa1!lgiti."'

(Years

from

Chang evidently visited Seattle and received

Rinpoche

Rinpoche

to refuse.'''

for the

before, in the early

1960s, Gene Smith had helped Rinpoche

try to contact

Chang by letter.)

In October
Rinpoche,

two-year
and

now

1973, I myself visited

having
journey

recently

to Asia (including

Nepal

and India)

planning to study Tibetan at the Universiry

ofWashington.

Icould speak

me a

brought

with

Sakyapa

lama Chobgye

some

Avenue N.E.,

Trichen Rinpoche

few blocks

and gradually

first regular American

away

became

to interpret

public

teachings

and early 1970s,

and

from the

in Lumbini.

small house

on

28th

from Rinpoche's

Dezhung

Rinpoche'

translator since Gene Smith had

left, and the first

Buddhist

basic Tibetan

letter of intro- duction

Two months later I moved into

residence,

Dezhung

to Seattle after

returned

usually

for him when he

in Seattle.

gave

In the late 1960s

it had been Rinpoche's

niece

Dagmola

or

Tashi Densapa who translated

home, while Geshe

the Universiry.
Dezhung
Ornament

for about

continued

for visitors at
for him at

often translated

In early 1974,

Rinpoche

began

reading

the Beautiful

of the Three

Visions (Snang
Lhiindrup

Nornang

gsum

mdzes rgyan) of Konchok

privately with

an

hour

per

me

week. Richard Sherburne

to read with him

(mainly works of Atisa)

once a

week.

In the fall of 1973, Cyrus Stearns,

then studying

Tibetan at the Universiry, visited

Rinpoche

the bodhisattva

at his house, receiving refuge,

vows,

and other teachings.

Soon

number of other Universiry

students also started

turning

up

for Buddhist

teachings.

Also in the fall of 1973, the high school student

Chris Wilkinson

up at

showed

Dezhung Rinpoche's

and barefoot

autumn weather.

an

American

front door, fifteen

years

old

in the

He had been told that

summer

by

woman

named Tashi in New Mexico:

"There is

Tibetan

lama in Seattle.
ought to

You

go see

you get

him when

On his return, Wilkinson

and

back!"

friend from school

visited the house of

the lama. What they found

was an

old

man

in

maroon

Tibetan clothes sitting by the window

of his little house, watching

the

trees and birds out of

the window, smiling. The two youths

were

invited in

and offered tea. The

lama spoke

few words of English and at the end of

the visit said several

times,

"Come

underwent

mony
Jamyang

the

back!"

Wilkinson

later returned

and

cere-

of taking Buddhist

Chophel.

1117

refuge, receiving

the

name

In

or

1973

late

took

conference

Harold

Talbott.

teacher

of comparative

Bronxville,
from

in

Joseph

to

attend.

invite

inviting

Dezhung
lecture

on

hundred
Street

in

Dezhung
Rinpoche

learned

people,

and

New

York

Orange

Mafijusd

people,

including

monks.

He stayed

At

gathering,

the

guests ofhonor.
Dezhung

Dzamling

in

Tibetan

geshe

Lama's

office

monk

from

America

rather

office in New York

Rinpoche.

to New

then in
he

an

gave

Dezhung

York,

Buddhist

Baptist
the

of

expecting

church

of

Burmese

in Joseph
Rinpoche

to

text to five

initiation

assembly

number

two days

on

4th

of

the

hundred
and

Indian

Campbell's

house.

was one

of the

1118

Rinpoche

Kunkhyab

time, giving

Lawrence

Dalai

flew

to

by

noted

The

He recited

Buddhism.

organized

(1904-1987),

than India. The Tibetan information

recommended

religious-studies

York

at Sarah

religion

to

recommended

New

Campbell

wanted

India

SEATTLE

1974,

early

place

IN

SAINT

them

an

visited

Kalu

Rinpoche's

in New

York

City

AvalokiteS'vara

initia-

for

center
the

first

tion. From

there he went to New Jersey

Tibetan

ceremony,
Wangyal

among

1901-1983).

met.

Geshe

was

This

During

this

York.

He

so,

New

that

York

Seattle.

1119

for

visit

to

that

he could

purpose.

Mongol

Mongol

was

Geshe

rgyal,

or seven

the

East

though

not stay
Then

times they
Coast,

Jane

Sakya Cen-

it would

a
he

or

funeral

dbang

chief

dbang

to help found

replied

good idea to do

the

Ngag

the first of six

short

Werner asked Rinpoche

in New

and met several

Kalmuk

whom

po

(Sog

at

monks

be

long time
returned

ter

a
in

to

4)130
a

'Founding

Y SPRING

1974,

Buddhism,

Buddhist

Center in Seattle

a group

or

mostly

meeting quite regularly

constitute

of eight

either

nine students

university

students

with Dezhung

in

They did not

Rinpoche.

formally founded Buddhist center-it had not occurred to them

more

was

necessary

that

anything

were

doing. After dis- cussing with Dezhung

they

agreed

Thursday

to

establish

regular

than

time

what

they

Rinpoche,

to

meet

on

evenings.

These

early

Baldwin,

Seattle

Volkman,

Lewis

Volkman,

Salina

Several

Lisa

were

Anderson,

disciples

and

Richard

Stearns,

Stephanie

Other early' parricipants

McLeod,

Crawford.

included

Cyrus

Hemenway,

Richard

David Jackson.

students

Baldwin,

Susan

Wilkinson,

Hugh

interested

or spouses, were

Chris

(Prince)

Stockton,

were
Satya

and

Grace and
(Pamela)

of Kalu Rinpoche

who

up in Seattle for one reason or another; one

was Richard Baldwin (b. 1943), who had first

had ended
of these

contacted

Dezhung

Rinpoche

in Seattle

in March 1972

and

year.

had

an

received

initiation

About

half of the

as

Tibetan

Washington.

went

language

and

extent.

major

Four

Baldwin)

original

on to

group
at

subject

(Jackson,

could

later

that

was

the

gain

interpret

reading

of

Wilkinson,

Stearns,

also

studying

University

knowledge

at

and
of the

some

to

least

1121

Dezhung

Rinpoche

himself played

always

in attract-

he

Columbia

thought

as a

ofKalu

minimized

ing students

center. Later he often remarked

that

him

from

1120

or

the

to his Kagyiipa

Rinpoche's

role

center

bowl of nectar that had boiled

The

was

basic

recitation

British

over, a

a religious group," he added.

group practice Dezhung Rinpoche

Kalu Rinpoche's

of the

students

in

drops from which had landed in Seattle. "I myself have

qualities for leading

he

organizing

few

no

1122

Avalokite5vara

meditation,

center. First they met just

led

as at

340

once a

week,

Avalokitdvara

on

Thursday

medi-

tradition,

using

published

by

SAINT

evenings,

tation

the

the

in

initiation

for this, and he agreed,

the

initiations

practices-the

Gyalpo and the Mdo

Lhundrup.''
thousand

was

that

24

The

mantras

by

Rinpoche

two

for

don

'Gro

first

together

Ken

McLeod

123

Several

and asked

bestowing

different

the

Gyalpo's

for

on a

the

larger

Avalokitdvara

ma ofThangtong
shar phyog.r ma of Konchok
time
they
all
recited one

mkha

khams

and chanted

center. '

had

approached

SEATTLE

Thangtong

translation

Vancouver

students

group

IN

khyab

he remarked

how

happy

he

95 Gathering

of Dharma

students

in Dagchen

Rinpi>che's

basement. Seattle, spring 1975

they could do it.'m With his first

1970s,

the

traditional

honors

nams

mally

such

as

my

group

Rinpoche

meditation

evolved

"Don't

(phyag

ma

in

receiving

prostrate

'tshal/

nga'i

say.
in Seattle

doing

with him regularly

gradually

students

avoid

to

prostrations.

of students

and

Buddhist

tried

merit!"

fa gnodl), he would

The small
visiting

1974

nor-

It will injure

to me!

bsod

he

into

the

who had been

Avalokitdvara

at his house

an

informal

since

early

"Dharma

center."

As

tiine went

to the weekly

or twenty.
months,

they

and Sun-

stidhana

they

to

expanded

accommodate

Sundays

more

and

more

once a

twice

day mornings-the
the

chanted

needs

the

Mdo

khams

fifteen

week for

week,

some

Thursday

Sunday

of working

came

people

as many as

times

After chanting together

evenings

to

by,

meeting-some-

sessions

people.

shar phyogs

On

ma

FOUNDING

by Konchok
Chime

BUDDHIST

IN

CENTER

341

SEATTLE

Lhiindrup.

rearranged

Kunzang

the furniture

changing its character from

style to

American

Nyima and Ane

in the living

normal

meeting

room

place with

room,

fur- nished in
small shrine

erected in the center of the back wall.

Dezhung
remarkable

Rinpoche

and kindness, though

was

impressed

his students

combi-nation ofintelligence,

his modesty.

He

one

with his

learning,

energy,

of his lead-ing personality

never

traits

seemed to waste time: he

was

always doing practices, often reciting his miil}is when

was, moreover,

doing other things. He

conduct.
pledges

He carefully

guarded

mindful in his

vows

and tantric

(dam tshig). (Though he remarked

students

to

one

of his

in the 1970s: "I, too, have wild thoughts,"

nga yang rnam rtog

The students

Rinpoche

rgod

po

quickly

yod.)
discovered

was a great treasure trove

from lamas. He had mastered

also followed

prac-

his

tices. He

and almost

certain

was

never

Kadam,

also

the Sakyapa

Kagyii,

generous

refused

that Dezhung

of oral instructions

system,

but he

and Nyingma

with giving teachings

to instruct those who

requested.

One exception

great initiations
stressing

was

that he

never gave

the secret nature of the tantric instructions

the importance

of its commitments.

Dezhung

was

Rinpoche

demanded

was

satisfied.

offered.

Oregon, he

as a

He willingly

Once when visiting

was

refreshment.

came

struck

how easily

to whatever

small Kagyiipa

he

was

center in

glass of golden-yellow apple juice

He began taking tiny sips from the glass

and had drunk about

student

offered

agreed

never

He

were

in return. His stu-dents

anything

by how few desires he seemed to have-and

and

to

kind and encouraging

his students, praising them when appropriate.

he

the

(dbang chen) after leaving Tibet,

a quarter

of it, when

rush-ing in from the kitchen,

horrified

looking for

glass of special cooking oil that had been mistaken for

juice.
Rinpoche

students
forward

come

kind interest

even

over a

he encouraged

own

week,

me

to visit

regularly.

every

He recounted

teacher,

the great Gaton, had looked forward

nearly

in beginning

to visits from them. Once when Ihad not

by for

how his

took

and looked

day, asking

to seeing him

him "What happened?"

if

few days went by without

their meeting.
In his diet Rinpoche

non-vegetarian.

eat

general Khampas
lived and taught

the nomads
consisted

like nearly

all Tibetans,

lot of meat, but he had also

among

years,

and there almost

the entire diet

of animal

products
his brother
Nyima

for

was,

In

(such

as meat,

cheese,

and yogurt). When

Kunzang

came to

Seattle, he often prepared

delicacy for Rinpoche:

nomad

342

meat,

frozen

which

had picked

with his

mixture

seven-year

his

Rinpoche

food.

like: pancakes,

slicing

to Minyak

1940s,

only

three

foods

and

green

J ell-o.

offered

milk tea

by

Kunzang

to

tea

was

drink-usually

Nyima

from

he did not
1126

the most

diet. All guests

numerous tea bags.

After a few months,

thin

pepper

were

There

off

and chilies.

in

watermelon,

in Rinpoche's

Dr.

by

soya sauce

the

As with most Tibetans,

drink

of

SEATTLE

the habit of eating chili

visit

up

IN

ate

Rinpoche

strips and dipping in

During

SA I NT

important

were

at his house

made

in the kitchen

black

brew

extracted

from

began

He

attend

to

made

armchair

in

occasionally

earnest
floor,

funny

as

Americans

the

he

the
puffing

American
listening

Jigdral

Dharma

impression

sat,
front

left

on a

to

Dezhung

Rlnpoche

very

Dezhung

Rinpoche

cordially,

and

Rinpoche

as an

on

at first

silently

Buddhist

practices.

Dagchen
meetings,

the

of the

filter-cigarette,

neophytes
Rinpoche

room,

while

the

on

the

doing

the

sat

or

young
an

on

watching,

corner

also

observer.

received

Jig-dral Dagchen

with his

encouragement,

Jigdral

Dagchen

more

himself

Rinpoche

in

activi-

though

he

"official"

level,

Dezhung

Rinpoche.

Finally,

Rinpoche,

announced

center

as a

Rinpoche's

and

bylaws

American

up

group
and

with

(drawn

Buddhist

the center

named

house

complete

foundation,

Dharma

met

of students

the

to

the

at

formal

constitution

help

of longtime

Dezhung

Thegchen

state

the

In late June

1127

organizational
with

with

Rinpoche

with

agreed

Hugh McLeod).
"Sakya

it

organization.

197 4, the small

early July

Dezhung

discussion

"found"

to

to

duties

Dagchen

register

nonprofit

to involve

group on an

teaching

much

after

to

began

of the
all

left

officially

and

Seattle

ties

Jigdral

his decision

in

government

or

1974,

in June

Dezhung

gradually

the

Rinpoche

Choling"

(Sa

skya

theg chen chos gling), though (as Tibetan custom would

require)

he

Rinpoche
On

official

always

as

the

later

day

of the

"founding,"

stone

carving

rubbing

of the

first

Dezhung

from Moke Mokotoff

containing

cred-

ited

Jigdral

Dagchen

having been the actual founder.

meeting

(then in Great
Moke had made

Buddha's

to

Rinpoche

organize

received

Neck,

on a

footprint

the
letter

New York)

cloth from

in Bodhgaya.

This

was

to

and

the

mentioned

in the reply he wrote

1974-

In

1128

printed

up

nonprofit

be

an

taken

Rinpoche

extremely

others,

summer

1974

and the society

organization.

as
the

was

auspicious

Dezhung

offi-

by

poche

on

July 5,

brochures

were

to Mokotoff
first

sign

Rin-

cially registered

as a

NG
FO UNDI

BUDDHI
ST

343

S EA T T L E

C ENT ER

I
N

A few
o f t h e y o unge r mo re an t i es t a b lis hme n t
s t ud en t s re s en t e d t h e se d e v e lo p men t s a n d h a d ne it h er

s y mp a t hy nor u n d e rs t a n d ing f o r t he " e mp ire

as pe c t s

o f es t a b lis h ing

No r t h A mer

ic a

,,

T ib e t a n

M ore o v e r

B u d d his t

b u ild ing "

c ent ers

b y la w s

pr o v is io ns

j e t t is o ne d ) B u t

o r no b y la w s
bal

- - -

(In d u e c o u r se t h e o r ig ina l d e moc r a t ic c h e c k s a n d

a nc e s

in

o rga n iz a t ion w a s

t he

q u ic k ly t urn ing in t o an a ut o crac y

o f t h e gro up 's f irs t c h a r t er w ere

mos t s t ud en t s w e n t a long w it h t h e se

b eca u se D e z h u ng Rinp o c h e
s ee me d t o b e g iv ing h is o w n s t ro ng s u p p o r t M os t o f t he
s t u d en t s h a d a p ersona l c o nne c t ion a n d a lleg ianc e t o
b u t no t t o an y ins t it u t io na liz e d
D e z h u ng Rinp oc h e
Dh a rma c en t er A s o ne la t e r r e ca lle d :
d e v e lo p me n t s f o r

s ome t ime

. ,
,

t ra d it iona l hierarc h y Da g c h e n R inpo c h e w a s

s u p e r io r t o D e z h ung Rinpo c he
t o ok
He
c o mma n d a n d ma d e it c lear t ha t he in t e n d e d t o f o un d a
c e n t e r in S e a t t le w it h De z h ung Rinpo c h e as it s t eac h e r
I
n

t he

m uc h

T his

c h ange d t h e a t mosp he re

b ee n

a sma ll

ba nd

o f y o u ng

b eca u se

id ea lis t s

p r e v io u s ly it

ha d

me e t ing t o g e t he r

, ..
..
, ,
,
,
.
,
,
,
.
.
,
.

w it h an a ge d la ma

s o le p urp o se o f p rac t ic ing

No w t h e re w a s
an o rg a n iz a t ion t o b e f o u n d e d a n d t h ose w h o w a n t e d t o
s t a y w ere e x p ec t e d t o b ec o me me mb e rs o f it O ne o f t he
t hing s re q u ire d b y a c e n t e r w as a h o u s e A c q u ir ing
p rope r t y me a nt o f c o u rs e f ir s t ac q uir ing mo ne y
me d it a t io n a n d

f or

t he

h e a r ing

t h e Dh a rma

112 9

Dur ing t h is t ime D e z h u ng Rinp o c h e f req u e n t ly me t

w it h s t u d e n t s in his ho me f o r p r iv a t e in t e r v ie w s a nd
a d v ic e o r t o ans w er q ue s t ions a nd I o f t en in t e rp re t e d
I
n t he f o llo w ing mo n t hs h e o f t e n ga v e t e a c hings on

v a r io u s t o p ic s o f Bu d d his t t h e o r y a nd p ra c t ice s uc h as
t h e "F o ur T h o u g h t s f or T urning t h e Mind " ( blo ld og
rna m b z h i) t h e v o w s o f r e f u ge a n d o f a b o d h i s a t t v a a ll
in t h e liv ing ro om o f h is h o u s e 113 0
E v e n t h os e A mer ic a n s t u d e n t s o f B u d d hism w h o
h a d no d eep in t e lle c
t u a l in t e re s t w e r e s t r u c k b y his
c o mp as s io na t e na t ure A s so o n a s h e he a r d t h a t some o ne
h a d f a lle n ill o r b ee n h u r t ( o r e v e n w h e n h e w o u ld h e ar
a mb u la nce s irens ) h e w o uld d ro p w h a t he w a s d o ing
a nd imme d ia t e ly r e c it e man t ras a n d p ra y f o r t h e s ic k or
in j u re d A s h is n iece D ag mo la la t e r s a id :

I w as b o rn in

a f a m ily o f lama s

my

lif e I h a v e b e e n

He

w as s o co mp as s io na t e !

ma rr ie d a la ma

..
.
A ll

a c q ua in t e d w it h la ma s a nd monk s
B u t I'v e ne v e r se e n a no t h e r o ne lik e De z h u ng R inp o c h e
113 1

visit

of His

His

Holiness

arrived

He

met

with

enjoyed
Rinpoche.
Holiness
spyod

z5,

Dezhung
the

rna),

in

SA I NT

n
by

Sakya

SEATTlE

car

from

of

response to
Rin-poche

Choling members

to

Trizin

palace

talks
pri-vately

the latter's

request.

received

rest
from

and

Dezhung

to His

offered
(Na

the

Canada.

family

with

Vajrayoginl

and

Seattle.

Van-couver,

Phiintsok

Rinpoche

witnessed

joyfully

Sakya

of relaxed

blessing

IN

Rinpoche

Holiness

number

Dezhung

Thegchen

the

1974,

In July
the first

344

ro Mkha'
On July

of the

Sakya

96. H.H. the Karmapa.

His Holiness
Tara.

1132

At

Rinpoche's
Dharma

from the 1970s.

(rjes gnang)

brief initiation

small

own

speech

explaining

In

the

reception

house

students),

elegant

lives.

Photograph

in

for

(mainly

Dezhung

honor

the history ofH.H.

His

attended
Rinpoche

of His

foe

White

Holiness
by

gave

Holiness's

Sakya Trizin's

in

Seattle

an
visit,

previous

1133

the

autumn

of

1974,

His

Holiness

the

Karmapa

(the

Dorje, 19Z3-1981)
Vancouver." "'
Venerable
America

A
the

made his first visit

Welcoming

Kalu

number
period

his students

Columbia

of

him

Rinpoche,

for the second

to British

Karmapa,

Sixteenth

by

students

before

the

to

who

Rangjung

to Canada

Vancouver

was

time. Dezhung

car to meet
also

and to

was

visiting

from

went
lamas.

Seattle.

visit, Rinpoche

stories about the KagyUpa

and

the

North

Rinpoche

the visiting

came

Karmapa's

Rikpay

In
told

FOUNDING

Karmapa

so on.

lineage,

about

encour- aged

He

The

Karmapa

Rinpoche

and

had

co

both

an

audience

they

this

or

statement.

Dezhung

overheard

talk

about

one

of his

this.
should

and

both

about
live

came

this
After-

it. He

he

cold

in Seattle

Karmapa
replied:

always

take seriously

joke, I'm not such

bring

had

Rinpoche

or

early

eighties

twci Western

their

students

out,

asked

what

good disciple,

they

not

something
good

teacher

to

Scill lacer,

him whether

said

" Though

with

better

obstacles."

really

up
that

it

pleased

"It's

at

rejoicing

brought.

them:

students

the

is said
saying

they

might

poche

the Karmapa

was not

chat-it

Once

Rin-

their longevity,

running

ward

but

a:nd

Dezhung

Pa.l)4ita ."

Dezhung

until

One

blessings

meet

to

with the Karmapa,

prediction

Rinpoche,

had

receive

"Dezhung

Rinpoche

black hac, and

35

delighted
him

eighty-four).

overheard

Holiness

was

would

(eighty-two
who

co

them all

called

Kalu

have made

chat

IN

CENTER

the extraordinary

from this great master.''

initiations

when

BUDDHIST

345

SEATTLE

His
like

disciple

says, even a

and I think he

may

36

have been joking."''

97 Oe>:hung
in

relaxed

Seattle,

Also

in

Rinpoche

presence

the

said

to

Dezhung

of the

Rinpoche:

Mii IJi bka' 'bum that twenty-five

of

old

Avalokicdvara
Tibetan

go, we

recite

meditation.

monks

our

of the

mii1Jis.""

37

ca.

Rinpoche
momenL

1975.

Karmapa,

Kalu

" It is said in the

sutras extol the benefits

You

same age,

and

are

and wherever

both

we

During that

same

time, Dezhung

now

Cyrus Stearns (b. 1949), who

asked

the

Karmapa

Dezhung

Rinpoche.

Karmapa

replied:

and I'll

to

go.

Pressing

compose

Rinpoche's

student,

some

Tibetan,

spoke

compose a

"Dezhung

SEATTLE

prayer

longevity

for

his hand to his heart, the

Rinpoche

and I

Come

it for you." But Stearns

are

of

one

to New York,

was

later unable

1138

Later
still

to

same nature (ngo,bo gcig).

and the

IN

SAINT

in

in the

fall

Vancouver,

again and received

of 1974,

Dezhung

while

Kalu

Rinpoche

the initiations

and

Rinpoche
visited

was
there

98.

Oezhung

Dharma

Rinpoche,

Dagchen

Rinpoche, and others from Seattle visiting the Victoria

center oflama Tashi Namgyal,

instructions

(Shangs

initiations
Dezhung

prayer:

were

was

imparted

and precepts.
Rinpoche

the first time

in

After

offered

the

in the house

these

West,

receiving
Kalu

tradition

Shangpa

from Kalu Rinpoche

skor)

of Sarah Harding. This

teachings

1974/75

Naljor's

ofKhyungpo

pa 'i chos

ca.

these

Rinpoche

Shangpa

with

full

teachings,

long-life

You

see

who

spontaneous
compassion

benefiting

master,

the

gnosis,

natural

for all living

activities

may you

live

of

deeply

the

great

affectionate

beings, and whose helpful and

pervade

state

possess

who

the

entire

hundred aeons!

world,

reverend

FOUNDING

BUDDHIST

IN

CENTER

347

SEATTLE

Kalu Rinpoche
Dezhung

requested

Rinpoche,

teachings

and Dezhung

also from

Rinpoche

gave

him

White Tara initiation for his long life.

summer

In about

to Victoria,

to

Columbia,

Dezhung

of 1974

went

Rinpoche

British
visit

the

center

Buddhist

of the

Sakya

acted

as

his

(one of whom

was

Geshe Tashi Namgyal

(b.

ca.

Dagmo

1922).

interpreter.

Kusho

gave
vows to two

came

and

He

novice monk's

Canadians

David Balem) and

nun's

vows

Rinpoche
poche

to

the

After

one.
Karmapa

Vancouver,

left

Dezhung

invited Kalu Rin-

to Seattle. The latter

came

and stayed for

short

while in the base-

ment
almost

of Rinpoche's

own

house.

This

was a

low-key,

private visit,

Dezhung

exposition

Rinpoche

of the

requested

from

Kalu

Rinpoche

the

Hevajra

tantra,

basic

Ratnagotravibhiiga
ma)

with

Kongtriil's

Mahamudra
public

was

mo

Zab

the

nang

don,

the

(Rgyud bla
commentary,

Phyag

treatise

nges

chen

gave an

also

the

sgron me.

The

and at that

invited in the evening,

time Kalu Rinpoche

and

don

Avalokite5vara

transmission

of Karma Chakme
and

also

the

of Benevolent

reading-transmission

Conduct (Bzang

On December

his living

Meanwhile,

Dezhung

students

compiled

insight-wisdom

Rinpoche

in Canada.

some

gave

Rinpoche

the

kept

Once,

notes

meditation,

into his meditation

Cultivate

1139

in

Four

to his small band of disciples in Seattle.

they asked him to teach them about

He

lam).

and

of"lmpermanence

Destinations"

his

26, 1974, Dezhung

Prayer

the

of

smon

room an

exposition

with

spyod

on

in close

touch

in about

1974/75,

med-itative

practice.

calming

which

1140

ultimately

and
developed

manual How to

in Meditation

the States of Calming and Insight:

A Lamp for the Path

to Liberation

(Zhi !hag gi ting 'dzin

sgron me;

the 34-page

dbu-can

original

was

written

in

sgom

tshul thar lam

Rinpoche's

own

hand.)

two

1141

He taught this in

to the students-who

installments

been expecting

this.

Differences

sometimes

often

compounded

the

comic

results.

when

Once

Dezhung

visiting

Burnaby,

British

center of Lama

Columbia,

Kalu

a young

Rinpoche,

woman

Canadian

that she

pregnant
interpreting
when

culture

of

with

was

Rinpoche

discovery

not really

of translation,

difficulties

the

had

1142

she

for

came to see him,

elated

with

the

was

the

time.

first

Ingrid

McLeod

was

that day, and

translated

the

news,

Dezhung

Rinpoche

rocked back in his seat, all

the

while

fingering

his

beads

intently.

Then

he

said,

"What great suffering

both mother
much suffering!"

and child

will have

to

face

at birth! So

The
best

to

translator

convey

the blissfully

very

was
that

taken

SAINT

aback.

depressing

smiling future

IN

SEATTLE

Not

message,

mother

knowing
she

how

turned

to

and chirped: "That's

nice!"

99 Oezhung
momenL

Dezhung

Rinpoche's

students

and

Rinpoche

ina quiet

Seattle, November

all

who

1975-

knew

were

him

his

by

amazed

and

also

an uncanny

their

lives

without

years,

following

were

teachings

anyone

known

his

niece,

that

had

when

of each

student

including

Another
Rinpoche's

Not

his

them

in

person

were

people

occasion.

same.

of

events

thirty

years

details

Kham

what each

''4l

remarked

the

thought

niece

had said and

dressed

Later

of

that

and

in

center visited,

distant

and

never

"I've

center

life,

the

too,

he would

name,

by

their children.

thing

that

younger
only

Lawrence

disciples

about
In the

texts

memory.

of memory,"

kind

members

that he regularly

week.

the

from

other

even

how

separate

detail

sources.

complete

few

from his

to

to

happened

about

was

many

of exact

to written

his

recalled

remembered

mood

ask

with

He could recount

before.

even

amount

quite

and
he

Sometimes

of lamas,

resorting

"recovered"

memory. He
name after name,

phenomenal

could reel off whole lineages

American
viewed

that,

Welk

dance, and variety

surprised

but

Show,

show

some

students

television
his

an

favorite

of

Dezhung

in those

few

days

hours

program was

old-fashioned

music,

FOUNDING

that

the students

watch

(it

generation).
and

sister

BUDDHIST

CENTER

IN

349

SEATTLE

would

was popuThis
nearly

telling mantras

on

have

Rinpoche

every

been

among

lar

watched

week,

his beads.

all

most

their

unlikely

with his
the

to

grandparents'
brother

while. actively

~
Teaching Activities in Seattle and Canada
and the First Dharma

URING

poche's

Rinpoche

Bodies

stayed

summer

(ca.

on

at length by Judith Hanson

as

him

inter-

the theme "The

gsum

(sku

buddhahood"

of

1975),

two weeks at Kalu Rin-

almost

center in Burnaby, and I accompanied

preter. He was interviewed

Three

area

to the Vancouver

ONE VISIT

Oezhung

Center House

rnam

gyi

gzhag).
Rinpoche

he himself

(nga

dgod dgos

among

had

other

mi yin),
monks.

and

were

legends

and

there.
all

he

the

Tendzin's

antics, which reduced

hilarious

Burnaby,

stories

Rinpoche

or

relax,

especially

enjoyed

visit

in

and

anecdotes,

cousin

everyone to tears.

visited

to

when several

funny

of his

As

to laugh"

them with histories

of amazing

including

After

could

of humor.

needs

center in Burnaby

He regaled

sorts

who

He particularly

Lama Kalu Rinpoche's

monks

sense

well-developed

put it, ''I'm somebody

Jampal
1144

Richmond

the

house of]etsun Chime Luding (Rje btsun 'Chi med phrin

las, b. 1938), sister ofH.H. Sakya Trizin. He stayed about

week, giving

teachings

and Green Tara).

Chime

Luding

Mkha'

spyod

of Jeff

Watt

composed

From

the

In

prayer

smon

of Vajrayogini

August

tshul

(Oge

about

1975,
dbang

Ngag

the

rab

for her in three

April

ro

request

rgyas),

verses

1975,

through

June

at

Seattle

his

retreat for the Nyingma

spyi

at

Jetsun
(Na

he

enti-

tshig 'chi med dpal ster.

performed

mchog

this

Mahakala,

upon

he also conferred

teachings

long-life

four-month

Dkon

Once

rna).

tled Zhabs brtan

Rinpoche

During

1145

(for White Mahakala,

ritual practices

different

to her students.

stays at the Luding house, he performed

and subsequent

'dus ofJatshon

Dezhung

residence

treasure-text
Nyingpo.

He

a
cycle

had

received

the initia- tions for it from Gangkar Trulku, and

recently

in Vancouver

them

most

again

from

Kalu

he

had

specif-

Rinpoche.

This

ically
had

requested
been

the

TEACHING

commonly

pas

this century

regions

(until it

The retreat

After the first ten days, he observed

performed

supplanted

in

cycle for the

prepare

would therefore

of this cycle

retreats for the lion-faced

ma) and Padmasambhava

the Nyingma

was

'joms gling pa), and it

the main Guru Rinpoche

Kagyiipas.

him for giving teachings

ru

AND

SEATTLE

Trea-sure Texts

by the Dudjom New

[Bdud Jomsgterg.rar]ofBdud
remained

among

practiced ritual cycle

in the Himalayan

Karma

IN

ACTIVITIES

351

CANADA

at Kagyii centers.

silence. Then he

gakil}.i (Seng gdong

in the wrathful

aspect of Gu

During the retreat Dezhung Rinpoche

began having

Drag

po.

health troubles and he

was

later examined

by

an

American doctor. His leg had become swollen and he

had developed

described

it

that Rinpoche

Rinpoche

red spots all

as a

reduce his

thought

for the consecration

Dezhung

over

his body. The doctor

circulation problem, and recommended

sugar

it might
of the

Rinpoche

be

new

and salt intake.

sign of Gu

Dezhung

ru

Drag

po

Sakya Center.

told his students:

"Nobody

can

in the anuttarayoga

gain true initiation

the preliminary

performing

practices."

without

first

Chris Wilkinson

asked to be allowed to practice the preliminary

saying he wanted to do them in Dezhung

practices,

own

Rinpoche's

tradition. Rin-

poche replied, "There is

my

transmits

tradition.

no text

I know it by heart. Anyway,

you

practice

I would recommend

that, will

you

still teach

me your

per-

tradition?"

sisted Wilkinson.
Accordingly,

Rinpoche

agreed.

Wilkinson, in the

summer

after

high school (1975),

spent three and

Island, and he

one

half months

an extra

prayers to

gave
line

on

Vashon

practices.

Dezhung

him
of text

unite

Mahamudra

in retreat

was

able to finish the main foundation

Rinpoche

1146

that

tradition."

"But if Ipractice

finishing

that

in the

Mahamudra

own

available

But

to add to the lineage

lama

the

tradition with Dezhung Rinpoche's

own.

Another small center of Dharma activities

days

was on

in those

Vashon

Island at the residence

of Paul (Brasho)

Kloppenburg

and Tsultrim Klop-

penburg
Dezhung

(later Allione).
Rinpoche

island to give
should

meditation

way

carry over

This couple

invited

to the

discourse

on

the three views that

one

from

into normal life (khyer

so

gsum). On the

there, during the

ferry crossing,

Baldwin that

Rinpoche

on a

boat

explained

to Richard

one

should think: "May Ireach the far shores

(of enlightenment)!"

out to be

one

Dharma lecture later

that day.

1147

This turned

of the main examples

he used during his

352

some

To

SAl NT

intensive

tact

with

many

outstanding

him to both

learning

and, actual

ance

that

Rinpoche's

practice

masters

religious

and had

also

had

produced

in

genuine accept-

of all Buddhist

sincerely

respected

anyone

wearing

included

the

it seemed

con-

inspired

SEATTLE

of his students,

own

him

IN

the

compass

dhist.)

traditions

success

times

committed

the evil deed

spong
of

exhausted

robes.

(He

also

Bon within

reformed

as

He

Bud-

he acknowledged

own

"I have

never

the Dharma"

(nga

to his sister:

of rejecting

his

with this. Near the

gi las med ). 1148

Rinpoche

centers

or

had to do precisely

end of his life he remarked

Ia chos

nun's

"white"

of what he considered

One of the few

spiritual

or

monk's

so-called

and their adherents.

any
or

always

accepted

school,
ill.
did

even

When

not

he

mix

to

invitations

sometimes

its

taught

one

methods

teach

when

he

tradi-

or

at

was
tion,

particular

however,

he

doctrines

with those from other schools. When students

from Kagyii centers,

his

advice,

with

good),

however,

with Gelukpa

Thegchen
difficult

rented

E. Ward

that

rented

was

fairly

was

tantric
days

mentioned

group
feasts

(tshog.r

the

lunar
small

of this period:

1149

The

house

Montlake

paid by two

meditations

'khor}

who

led

by

week, first in the

to hold

then started

of the

house

and John Luango,

Regular

renovated

and

first

upper

in the

Sakya

long

irs

and the rent

took place twice

been

seating. The

article

He

Seattle

the main floor and then in

had

twenty-fifth

the

residences.

Street

upstairs.

room on

Rinpoche

harmony

less conract

center-after

students, John Nyquist

rooms

room

briefly

lamas'

off 23rd Avenue,

living

Times

1975,

of

Dharma

the

of

Dezhung Rinpoche

more

for

Nyingma

his knowledge

deliberations-finally

Dharma

in

tradition.

he had also had relatively

Choling

at 2316

District

completely

asked

teachings.

independent

stood

and

that he did not know

summer

the

came

teaching

well (though surely

and that

In

answers

Mahamudra

maintained,
traditions

gave

he

the

for example,

a
a

ment

baseshrine

and

to perform Guru

on

month.

center

the

tenth and

Julie

Emery

Seattle

in

[Lama

Kunga]

recently

flags

fly at 2316 Ward

Mrs. Sakya
If

Labrang

established

you

described

and Jigdal

religious

Sakya

St. It is non-profit

it

as:

don't like it, leave."

are

leaders

center from which

"Come

and

see

of

prayer

and low key.

the doctrine.

TEACHING

addressed

monk

asked

strange

between

cordial

was so

two

stages

of

bodies

of

was

Thin-ley

came to

The

also

visited

Rinpoche

the Monclake

(which

during
from

link

meditative

gnyis).

briefly

house.

the

production

(b. 1931)

seemed

Mamrayana.

Mantrayana

(sku

and

venerable

succinctly

ultimate

buddhahood

everyone

Rinpoche

in the

by explaining

venerable

whom

Dezhung

important

by

Lanka,

conversation.

(rim gnyis) and the

Rinpoche

visited

Sri

"Bande."

answered
the

practice

Karma

AND

SEATTLE

Rin-poche why visualization

to him)

Rinpoche

rwo

had

was

from

as

simply

monk

monk

cemer

the

Once

Theravadin

the

IN

ACTIVITIES

353

CANADA

this

of the

Dezhung
time

Toronto,

by
who

100.

Dezhung

late 1975

Par;u!ib: wearing the hat of

a great

scholar. Seattle residence,

The

renting

the high-crime
drawbacks.

of

house

Cen-tral Area

Burglars

first

time

through

time

they

came

broke

on

the

door off its hinges (this in

border

of Seattle

was not

into

house

basement

in through

northern

the

the

window.

without

twice,
The

back door,

of

the

second

taking

the

354

spite

security

after

possessions

house

residents

had

or

Although

the

the

nearly

nor

damaged."

police

Dezhung

the precious

objects

50

The culprits

were never

suggested

it had

been

the

teenaged

mean-

omens was

ing of these

clean,

caught,

neighbors. The

Rinpoche

duly considered.
visited

the center by

car,

about

trip. As

ten-minute
driver

break-in).

first

stripped

stolen

though

the

were

the shrine

identified

his

the

SEATTLE

of the people

were

upstairs

neither

deadbolts

IN

to increase

installed

on

strong

of the

SAl NT

executed

difficult

maneuver

when

leaving

the center (the street

in

front

warning:

was a steep

incline),

he

would

intone

the

"Be mindful!"

(bagyod

par

Jamgyal

Rinpoche

gyis zhig),

had uttered whenever

Dezhung

the

words

his

own

teacher

departing.

Rinpoche's

he loved to narrate

same

students

quickly

noticed

that

histories,

especially

Often he disparaged

But he said that

normally
strictly

kept

forbade

teacher Jamgyal
displeased
in this

as

himself

any

them-selves

heedless

and elevating

their

emulate.

were

effect

life stories of past masters.

imitation
masters!

Rinpoche

Rinpoche

at his

Once

his

"I know
quickly

words! Based
he

He

that

a verse

by Tsharchen,
of hearing

the

He also often mentioned

present-day

careers

of the enlightened

complimented

replied,

about

1152

1151

practice

being

an

thar) of past

(rnam

153

Dezhung

of words.

his

the lives

fruitful.

often quote

He would

prayer

Paltriil

as

were not

the examples

to the benefi-cial spiritual

by

discipline

as

things

from the Path with Its Fruit lineage

saying

mang).

talk (such

even

allowed and

said that the lives of past masters

referring

(kha

"talkative"

with him, saying that to discuss

was

of the great masters

of the past.

at the Gagu retreat)

Rinpoche

such useful

we must try to

masters

even great masters who

quiet and as part of

by discourse

way

the great

about

avoided

on

also

insisted

house,

when

interpreter's

the

words,

interjected:

them

sectarian

you
and

on

the

Tibetan,

but

usefulness

someone
not

the

else

had
latter

the

meaning."

"It is essential to know the

will learn the meaning."

political

talk.

When

But

others

spoke

of politics,

opinion,

until

not join in.

in

was

changed

to

the

subject

Sometimes

jokes,

but

denigrated

detailed

did

grunted

useful.

On

he

he usually just

himself did

he

or

he alluded

not

3,

instruction

1975,

on

asked

and

adopt

his

waited

more

something

to sectarian

rejected other Buddhist

August

If they

reply

stupidities

position

in

that

traditions.

Dezhung

Rinpoche

the nature of mind based

gave a
on the

Mdo khams shar phyog.r maAvalokitclvara

meditation."

54

In late

summer or

early

autumn 1975, he

gave, over

the

course

TEACHING

IN

ACTIVITIES

of several afternoons,

at the request of

the text-transmission

for the collected

(Sa patz

Pa!}c;iita

beginning

students,

Rinpoche

that his uncle

objects"

it to his niece, saying:

an

auspicious

dream

~'

lakes, and

to the

nec- tar

of the

reason

(For this

(yul gyi bdud rtsi bsten).

he

was a

no

view to speak of.) Dur- ing this period he did

looking

little dissatisfied

with his

own

and asking around to find

hut in which to do
mountains.

This

few automobile

"It is

which for the yogi in the Path with Its

Fruit tradition is called "resorting

sense

of Sakya

golden statue of Sapa!}

loved to view mountains,

scenery,

few students,

works

He did not tell this to his

small window.

but he mentioned

sel- dom that I have such

beautiful

he dreamt

passed him

Nyima

The night before

bka' 'bum).

this teaching,

Ngawang

through

AND

SEATTLE

355

CANADA

a retreat

suitable

some

meditation

for several months in the

gave me an excuse to
drives

house, which had

invite him

into the mountains,

(summer 1975) to Paradise snowfield

on a

once

on Mount

Rainier

(a second carload of people from the Sakya family also

came

along for the pic-nic). Another

time I drove him to

see a

on

cabin

Snohomish

Lake Rossager

as a

County,

near

possible

In the fall of 1975 Dezhung

Gampopa'

general

rgyan)

Anderson

own

student

(d.

Vancouver,

Rinpoche

taught

doctrine,

the jewel Ornament

(Thar

in his

Rinpoche'

in

a retreat.

expo-

sition of the Mahayana

of Liberation

Mt. Pilchuk

site for

ca.

house,

at the request

1987), who had

Canada,

of Kalu

Lisa

come

down from

to

study with him, and to

group

small

of students

from

Seattle. The teach-

ings, consisting

mainly

text (khrid lung),

given

in seventeen

November
shrine

sessions

9 and ending

September

room

II.

of just

clear reading

of the

were

He taught

beginning

on

on

some

later'sessions

in the

in the base-

ment of the Sakya house at 6555 28th Avenue N.E. The

exposition

was

rupted by

inter-

brief visit to teach at Kalu Rinpoche's

center in Burnaby, British

Columbia,

on

October

9 through

II.

Dezhung

conscientious
teacher,

as

extremely

he showed when expounding

the jewel

One day when

Ornament.

one

was an

Rinpoche

and painstaking

arrived twenty minutes late, he

of the students

halted the proceedings,

to the beginning,

backtracked

once

exposition

from the start.

the faithful,

pains to

and

gave an

identical

again
1155

Also when he received

gifts from

he took

use

them for their intended

purpose.

He

always tried to respond to

requests for
possible.

prayers or

ritual practices

as soon as

1156

In his speech, Rinpoche

continued

to speak his

home dialect from Gapa

district ofKham, without trying to adapt
himselflinguistically

to the

more

standard

Lhasa

dialect.

IN

SAINT

(He

had

SEATTLE

only

visited

central

Tibet for the first time

when

was

he

already

in his

and

forties,

then

he

had

mainly stayed in Tsang.)

His

dialect

made

Westerners

hard

to

understand

for

many

by

some

who had

learned

him

little

to Khampa

Tibetan

Central

were

Tibetans who

and

even

unused

dialects.

But

once one

had learned

little of

typical Ga dialect

(sga skad)

pronunciation,

and elegant.

beautiful

vocabulary,

and verb

endings,

was

his language

For his interpreters,

he

was a

joy

to listen to: what he

had to

say was

His single

always well organized

bad habit,

was

concerned,

to speak

across, or

the whole

of

punchline.

far

as

and lucid.
his

interpreters

were

his

tendency

episode

as

until he felt

a story, or
He dis-

the whole

he had got the real

jist

way to

the

joke all the

liked

talking

inspired

or

audience,

at

to

in small

bits

and

pieces.

When

was

he

by his subject

or twenty

he talked for ten, fifteen,

minutes

stretch, much
the

distress

of the

every

translate

30, Dezhung

the Sakya Thegchen

mainly

to raise

monks

in India.

Rinpoche

Tara

6,

in

Sherab

me

November

7,

with

been

bade

small statue

farewell
13

party

was

Rinpoche

to

Lhalungpa,

on

Tharlam

terms

close

Rinpoche

That
his

go

in 1972.

the

from

India.

he

On November

exposition

Dezhung

thangka

center,

presenting

had

to

announced

remaining

since their meetings

November

Dharma

to

trying

his plans to

work with Lob-sang

for the few

funds

with Lhalungpa

Jamyang

was

Rinpoche

Choling members

New York for research

On

who

word faithfully.

On October

White

translator,

received

Tharlam
evening

interpreter
ofSakya

monk

at

the

farewell,

Pal).gita.

On

given.

gave

another

detailed

of the Aval-

okite5vara

meditation

Mid-November

1975 also

brief visit to Seattle

small Dharma

cen-

to

his

disciples.m

saw a

by E. Gene Smith, who visited

the

on

ter, then still

Ward Street in Montlake.

Smith heard

Dezhung Rinpoche

expound

(Zhen

the

pa

"Freedom

as a

instructions
discourse,

harmony

universalist

or

Attachments"

nonsectarian

of

all

med)

(ris

Tibetan

four

On November

schools

on

for India. At

one

Buddhist

was
years.

first visit to Seattle in eleven

Smith's

our

Four

showing the

these points. This

of

the

from

bzhi bral)

16, 1975, I departed

final meetings,

Dezhung

Rinpoche

Madhyamakiivatiira

mentary,

the Lta

gave

comba ngan

me

a copy

of Gorampa'

sel, and recommended

that I

study the basic Buddhist

philosophical

India, praising

highly.

works

with

Khenpo

Appey

in

the latter

He also

said:

stay here in Seattle, but

"It would

be

nice

if you could

TEACHING

ACTIVITIES

IN

SEATTLE

AND

357

CANADA

it wouldn't

me to

be right for

away a

like snatching

keep

you. It

would be

child from its mother's

own

then giving back one's

breast and

child to the mother for her

to nurse."
Mter

my

departure,

cen- ter

at the Dharma

Dezhung

Rinpoche's

in Seattle

were

teachings

interpreted

for the

next few months by Cyrus Stearns. On December

and 9, 1975,

gave a

Rinpoche

the Sakya preparatory

Later Stearns

practices

detailed

6, 7,

exposition

of

gro) in Seattle.

(sngon

asked him to set these teachings

repeatedly

down in writing, which he finally did at his home in

Seattle.

1158

At about

request

this time Chris Wilkinson

from Dezhung

monk. He approached

request accompanied
of incense. Rinpoche

consent

came,

the

Rinpoche,

making

with

few

of

that

he

needed

and decided

novice

formal

parents. Wilkinson's

questions,

basket of fruit and

replied

of Wilkinson's

asked

to

decided

vows

Rinpoche

mother

ordination

would be fine.
At the time of the actual

ceremony,

bundle

the

Dezhung

Rinpoche

told Wilkinson,

''I'd like to give

you

novice-monk

vows,

but for that I

would have to give

you a

begging bowl."

"Couldn't

you

have

"They don't have

to give
of

did."

you

the

one sent

one

there. So it would be better

vows

celibate lay adherent."

59

down from Canada?"

That is what he actually

3
as

Visit to New York

Translation

Collaborator

N FEBRUARY

1, 1976, Dezhung

State to collaborate

Rinpoche

to New York

flew

on a

with Lobsang Lhalungpa

major trans-

lation project. At first he made his main residence at Bodhifield

on

Long Island, the estate of Mr. C. T. Shen. There he lived in

able little cottage

on

accompanied

his

served

as

by

the parklike
brother,

Kunzang

comfort-

Nyima,

who

his attendant.

was

In 1975, his patron, Mr. Shen, who

of the

of the estate,

grounds

Institute

Religions

at

Maharnudra

suggestion

the

Advanced

New

Stonybrook,

a grant

Lhalungpa

Gampo

for

manual

Jennga

Phyag

Tashi

the

chen

Namgyal,

of His Holiness

also invited Dezhung

York,

supporting

the

Rinpoche

the president
of World

Studies

had

offered

translation

zla

ba 'i

'od

evi-dently

Karmapa.

to c9me

as

1160

L.

of the

zer
at

by

the

Mr. Shen

adviser to the

project.
The first few

months,

Dezhung

Rinpoche

studied

the

text and the related literature intensively,

established

important

Maharnudra

po' s

Phyag

chen

collection

of Kongtriil.

1976

until

translation

project

of months

he

project,

In the

Rinpoche:

1162

gi:eat

eclec-

Order,

passages
read."

for

off.

to

tic
his

the

the
his

the

also

and
and

ngag

mdzod

on

years-from

on

working

on

total
the

the

late
this

number

translation

1161

translation

to

indebtedness

express my
a

Ninth

stayed

The

published

Venerable

Lama
advice

primarily

only nine.

"I here

to

half

on

mentioned

appreciation

Rinpoche

1978-

and

dkar

Padma

mdzod,

summer

was

preface

Lhalungpa

from

other

the Chos sku mdzug tshugs

and

worked

however,

as

such

gan

'i

Dezhung

two

nearly

Coast

winter

ba

section from the Gdams

(?), and the Kagyiipa

East

manuals,

rgyal

s Nges don rgya mtsho,

Karmapa'

borrowing

by Mr. Shen at Stonybrook

the library

deep

Dezhung
teacher

found in this text and in the

respect
Rinpoche,

of

explana- tions

(1986),

Dezhung

the

and

Sakyapa

of the difficult

many

other texts I

VISIT

TO

NEW

During

this

Lhalungpa
Namgyal's

sources.

period

AS

TRANSLATION

Dezhung
the

by tracing
work

During

Rinpoche

YORK

359

COLLABORATOR

in

their

their

original,
time

free

expounded

often

Rinpoche

numerous

his

notebook.

transcribed

make

sure

1976,

Rinpoche

letter written

on

next

canonical,

at

Bodhifield,

when

episodes

from

would jot these down in

day

to Rinpoche,

the details

In March

Khyentse

The

notes

he)ped

from Tashi

mainly

important

Tibetan history, and Lhalungpa

also

quotes

Lhalungpa

who

showed

proofread

his

them

to

were correct.
Dezhung
(1910--1991)

Rinpoche

visited

Dilgo

in New York City. In

May 5 to Tshewang

101. At the Seattle-Tacoma

airport

Uanuary 1976?).

and

Gyurme

Kalu'

s two

Phrin

monks

las

grub

in March Dilgo Khyencse

house

(in

Dharmadhatu

him there
There,

Brooklyn)

group.

and stayed

together

pa

in residence),

with

was

invited

by

Chogyam

that

for two weeks

Rinpoche

same

(Lama

reported

went

house for
Trungpa

to

Trungpa's

Chogyam

Dezhung

in the

in Vancouver
Rinpoche

seven

to

see

days.

(1939-1987)

and
from

thig

about
Dilgo

fifty

teachings.

preparation
received

of

the

Khyentse

(These

practices.)
long-life

latter's

Rinpoche

students

students,
the

had

Privately,

empowerment

gling Thugs sgrub cycle and

an

Lee

he

received

btsun

snying

com-pleted

Dezhung
from

their

Rinpoche
the

Mchog

initiation

for

IN

SEATTLE

He

Mafijusri.

text-transmissions
and

SAINT

also

for Ju Mipham's

on

commentaries

the

Dhanniidharmavibhiiga,

Shenga'

(mchan

Mahiiyiinasutriila'!lkiira,

and

on

Jug

on

'grel)
for

and

s
the

Kongtrlil's

Hroa-jra Mula- Tantra

the

treatise

Madhyiintavibhiiga

annotation-commentary

commentary

received

Mkhas

(Rtsa

rgyud

brtag gnyis spyi Mn).

From
Khyentse,

his

as

side,

Dezhung

requested,

Rinpoche

offered

Dilgo

102.

Dagmola at the Seattle-Tacoma

Sendoffby

in the Tshe sgrub

empowerment

long-life

airport.

ster tradition of the Sakyapa,

rgyaL

Chos

the

for

Pa!lrfita-Manjufri
Rinpoche.
Rinpoche

Later

met
Dilgo

At

during

Dilgo

the

this

Khyentse

Khyentse

and the text-transmissions

ma praises
guru-yoga
end

respectfully

of

offered

same

of Sa pal).

and the

siidhana
the

by

teachings,

period,

Dezhung
again

in

him of Dzongsar

Sakya
Lekpa

Dezhung

Dilgo Khyentse

Rinpoche

reminded

'Chi med dpaL

$1,300.

Rinpoche
New

York.

Khyentse's

request
write

twenty

a sup-

Ngawang

years

Lekpa.
Rinpoche

one

dred dollars,

hun-

it, too. Dilgo

the

Khyentse

Dezhung

requesting

said: "If
biography

you

of Gaton

now

vajra, bell, white

formally

Rinpoche

biography

Khyentse

with

the secret

in writing,

to

Dilgo

Dezhung

that

before

plement

presented
conch,

and

him to write

do not set it down

of Garon

will

be

lost.

on

the

Please write it down!"

Dezhung

biography

Rinpoche

of Garon in the

had

begun

working

VISIT

TO

NEW

1950s,
fled

bur

YORK

the written

Tibet.

He

told

version

Dilgo

My hand shakes, and

remember

AS

TRANSLATION

361

COLLABORATOR

my

everything

had been lost

Khyentse:
vision is

clearly,

it

"Now

poor.

is

when

Though

difficult

he

I am old.
I still

me to

for

write it down."

Dilgo

Khyentse

"Dhongthog
Probably

he

thought

Rinpoche

can

is

help you."

for

a moment

coming

soon

and

to

said:

Seattle.

I know

in

1988,

passing.

On

Khyentse

this

same

also

ask

less

Dezhung
in

Rinpoche,

who

than

the

Dhongthog

early

Rinpoche'

I could

compose

it to

dictating

1985-1986,

about

to

managed

Tibet.

from

him,"

Rin- poche.

in

him

Rinpoche.

Dezhung

Later,

it

meeting Dilgo Khyentse

"Yes,
replied

Rinpoche

103. Dezhung

a year

Rinpoche
Seattle

pub-

by

lished

Dezhung

after

1163

occasion

urged

Dezhung

in

New

York,

Rinpoche

to

Dilgo

compose

the

biographies

of the

of Ga. Dezhung
and

presented

these

lineages

of

Mahakala,

again!"

to

Khyentse

they could be printed.

"Because

stories.

them

recent

had previously

lineage

written

Chokyi

lamas

these

Lotro

at

in about 1954, but they had been lost in Tibet

Dzongsar
before

important

Rinpoche

and

Since

lamas
Hevajra,

so

have

Rinpoche

briefly in Seattle in

are

in

the

Cakrasamvara,

forth, people

they

Dezhung

Dilgo Khyentse

of Ga

been

then said:

transmission
Vajrayogini,

need to know
lost,

did relate

their

life

please

write

them

these

stories

again

1985,

dictating

to Lama

them

IN

SAINT

SEATTLE

K.alsang

They

Gyatsen.

survive in manuscript,

in Rinpoche'

and will be included

In June 1976, Jane Werner

and participate

in

the founding

of

collected

invited

writings.

Rinpoche

to

name

small Sakya Dharma center at her home

in Greenwich Village,

New

name

"Jampal

York.

This

did,

he

ing."11 64 He also met Matthew

Kapstein's

Werner,

mother

so

That

year

Can-

drakirti's

Rinpoche
K.alu

lived

center

the

the

Kapstein for the first time.

around

he could conveniently
Rinpoche

commentary

giving

Chol-

corner

Kapstein

also

Rinpoche's

received

New

York

Shenga.

an

read

there.

together

the

following
1' 65

By

invitation

center,

Jane

from

visit Rinpoche

Madhyamakiivatiira

Khenchen

of

had

and

the

this

time

to teach

'Dzam

gling

at

kun

khyab. After this,

Dezhung

Rinpoche

Buddhist

Studies

Thurman

went

con-

(Professor

to

an

ference

of Religion

American

Institute

sponsored

at Amherst

by

of

Robert

College)

66

Mr. Chen, and the Jam pal Choling center.''

In

summer

fifth

lunar

also

carried

(on

of1976

biography

of the Sakya

Wanchuk

of

composed

in Seattle

month).

T endzin

disciples

Dezhung

Dezhung

to

edited

was

oversee

about

the

was

also

sent
T.

it

New

Delhi.

G.

to depart for America

complete

and the work had to be taken

over

Thutop
bio-

assisted

by

dbu

Dhongthog
Dhongthog

so

process

pub-lishing

by

Sangyay

this

the

where

first

lunar

enlarged

Ngawang

of

India,
in

eighth

In completing

then

Thutop

he had

Khenpo

Sakya

Rinpoche

Rinpoche

medmanuscript

not

much

in India.

Lhalungpa.

the

now
the

of the

Ngawang
which

(in

other

Lobsang

Rinpoche

by

of the

Rinpoche

revision

1974

still living

graphy,

Rinpoche

was

work

and

major

palace,

in fall

submitted

Wanchuk

Dezhung

throne-holder

the Phlintsok

The

information

completion

day

twenty-fifth

at Bodhifield,

month)

to

the

he could

in Delhi,

by Sherab Gyal-tshan.'1

67
In New York
Rinpoche

also

Rinpoche.

It

at

about

was

this

same

brief

rendered

into

composed

time,

biography
English

Dezhung
of K.alu

in

about

1976-1977

in the 1980s in Kagyli centers

and distributed

in Europe. (For this biography,

In

the

fall

of 1976

Dudjom Rinpoche
'joms

'Jigs

bral

see

(ca.

appendix

1.)

when

October),

H.H.

(Bdud

ye

shes

rdo

rje

came

1904-1987)

to

New York, he invited

Dezhung
and spent

Rinpoche

poche

deity,

At

Dudjom

Dezhung
asked

Rinpoche'

1168

They met, had lunch,

the day

together.

Nyingpo,

to visit.

to

Rinpoche's

center,

Yeshe

Rin-

r ~c e i
ve

the

initiation

of Dudjom

main yi dam

Vajrasattva.

it, and the next day

Dudjom

Rinpoche

agreed

to

give

VISIT

TO

NEW

Dezhung

Rinpoche

initiation.

Other lamas

Gangs

mang

AS

made

chen Rinpoche,

the Bodhifidd

ceremony

there.

and

offerings

received

Sog

po

Bka' 'gyur

the

Rinpoche,

Rumtek

and stayed

Rinpoche

He also

Pullman, New York, for

for

came to

some two or

sponsored

accompanied

a ceremony at

Sgo

Khenpo.

16, 1976, H.H. the Karmapa

estate

Dezhung

TRANSLATION

in New York at this time included

Khenpo, and the Karmapa's

On November

weeks.

YORK

363

COLLABORATOR

the

three

Black

Hat

His Holiness
the

new

temple.

to

~
'The Second Year in New York

beginning

organized

to

Dzarnling

was

Kunkhyab

car

through

March

counted
Center.

mainly

1169

This

was

as

later counted

the

second Sakya center in New York

24, 1977, Lama Norlha invited Dezhung

hattan

Man-

13,

as

(K

snowy

remained

at

met

Rinpoche

long

and

Shen's

again

with

students, and this

founding"

spring

Mr.

Kagyii

involved

weather.

"official

the

center,

his

other Buddhist

few

the
In

and

D. K). This

Dezhung

Jared Rhoton and

Sakya

Avalokite5-

12th and 3rd in Lower

through the efforts ofJared Rhoton.

Rinpoche

On

New York City.

of"Jetsun Sakya,"

On February

trip by

near

initiation at the Asifs Gallery

Manhattan,
informal

gave an

8, 1977, Dezhung Rinpoche

FEBRUARY

vara

of

the

summer

Jetsun

Rinpoche

estate

Bodhifield

on

Long Island.
After

Chris

Dezhung

Wilkinson

basement

Rinpoche's

moved

in February

departure

into

1977

and

from

Dezhung
lived

Seattle,

Rinpoche's

there

for

three

('Byung

given

initiation
in

detail

so

visited

Dezhung

almost

in

two

the

as a

weeks

On his

house

Dezhung

Every

day Rinpoche

American

how to

sleeping

but

young

thy from Lhalungpa,

Rinpoche

use

m
staying

on a

room.

this intrusion but could not deny Wilkin-

guru.

Long

for

Wilkinson

Bod-hifield,

guest,

had

instructed

of 1977,

at

for

should

Rinpoche

not

the

and

You

departing

summer

the earnest

arrival,

felt antipa-

had

before

Rinpoche

mattress in the living

Wilkinson

Vajrapal)i
Dezhung

but

early

protection,

Vajrapal)i.

of

byed)."

Rinpoche

practice

mantras

Island,

need

propitiate

'dul

this

Wilkinson

you'll

to

many
po

want

should

Dezhung

Seattle,

really

recite

tantra,

left

you

you

"If

anuttarayoga
that

he had

Before

Wilkinson,

years.
told

received

who resented

son access to

Wilkinson

took out the siidhana

it.

and unkempt

his

warmly.

and taught the

THE

YEAR

SECOND

He did not really

he merely
then

to

further

Rinpoche

Khon

method

T rinlay

that

Wilkinson

retreat.

several

he

Rinpoche

hours

"on-site"

help,

day,

and

asking
had

follow-up

understood.

was

of the practice

stone

of mantra

Palace in Seattle. This monk, who

practices

way;

Wilkinson

inscribed

recommended

formal

understandings

the text in

own

every aspect

the specially

monk

on

as necessary,

sure

make

and the special

YORK

Wilkinson's

He took pains that

including

NEW

comment

elicited

explained

questions

IN

that

recitaalso

was

especially

clear,

needed

tion. Dezhung

consult

of the

was

one
the

Sakya

Phiintsok

Sakya

still performing
supposed

at

the

end

to

his
give

of the

104- Receiving

H.H. Sakya Trizin in New York, fallfwinter

retary to H.H.), Dezhung

One

like

to

day

Dezhung

go see

the

Rinpoche

sea-side?"

and the two of them went

down

to the shore,

steep embankment.

About

halfway

"Why is it that
robes?"

I was

19n Left to right: Ch6phuntshok

(sec

Rinpoche, and H. H. Sakya Trizin.

walking

following

Wilkinson

down

to

the

the monks

expecting

asked,

Wilkinson

slowly

winding

you

he would,

side

by

side

path down

later recalled:

beach

wear

an

"Would
said

red

I asked

as

ordinary

Rinpoche:

the color of their

answer

about

the

dyes

or

local customs

Rinpoche

family.

Red

buddha

of infinite

He went

on

or

replied:

is

and

the

whatever.

"Red

color

is

of

the

color

Buddha

of the

Amitabha,

light. Red is the color of passion

on.

As

we came

down

...

lotus

the

"

to the beach,
colors,
the

he kept

the meanings

was

locked

)Vas

the

and the words

me

between

practicer

side

blueness
he

was

than I imagined

suddenly

S E A TTL E

about

the five

I felt

of all

that

things.

speaking

were
I

of

so on.
was

In the

outside

distance

waves,

of the

going

was

main

families,

the function

of the pounding

possible.

he changed

them,

in the world, and

a trance.

in

of myself and out-

there

speaking

I N

of each of the buddha

interrelationship

real spiritual

SA I NT

deeper

hypnotized.

into
Then

you

the topic and said, "What do

think we'll have for dinner?

just rice and meat

Probably

again."
I was

Suddenly

and Rinpoche

just sitting

was

sitting

on

on

the

beach

another

on a

rock,

rock holding

his

performed

the

crutch.

Wilkinson

retreat

as

Rinpoche's

returned

house.

and

and

Seattle

in

the;

At the conclusion

the last day, Trinlay

regalia

to

staying

instructed,

Rinpoche

performed

showed

h,oma

fire

basement

of

of the retreat,

up

in full

offering

in

on

lama
the

living-room

fireplace.

The Long

every

almost

Dezhung

estate

respect.

Dr. Nyima

little

was

an

bad

could

there

laughed

about

heard

forest-there

to remind
Lunch

was
a

that

served

out

steamed

dumplings.

filling

taking

vegetarian,

her

the

be

by

he

episode,

he

of the man's

situation

may

quiet

hidden in

an angry, grumpy

Dr.

plat-ter

huge

demon

Kunzang

at the table,

mo-mos apart

plate.

he took his

When

Nyima,

who

of mo-mo.r-Tibetan-style

was

Michal Abrams

Rinpoche

on

beautiful cottage

as

Dezhung

sarpsara.

brought

Dezhung

recent

he

visited

rude

When

own experiences
as perfect as a

will always
of

most

Bigger

it

gave

everything

was as

visitors.

this

his

case a

you

almost

made

and also

when Michal

the

about

adding

seem-in this

quietly

to

be

in

who

to receive visitors

time

and shared

rudeness,

man

for the first time, he

possibly

Rinpoche

with his brother

unpleasant

tried to do. For instance,

Rinpoche

property

stayed

for Rinpoche

difficult

was idyllic in
was huge, and

of Mr. Shen

The

back gate. The only real problem

Rinpoche

near the
care- taker,

cottage
the

1170

Island

she

and

sit-ting next
he

noticed

and hiding
told

own mo-mos,

him

the
she

removed

to
her

meat

was a

the meat

filling, and
ended

up

gave

her the steamed dough

literally

ate little himsel

1171

eating

the food

wrappers.

off his plate,

So she

and he

THE

YEAR

SECOND

In August

1977,

IN

NEW

Dezhung

Rinpoche

Sakya Center (at 400 Riverside,

Dharma

and

with

Rhoton

gone

to

center
the

that

he

help

(Sonam

India

of,

the

about

visited

the Jetsun

Apt. zB), the small Sakya

had founded

Tenzin,
in

YORK

American

1941-1993).

1964

and

at

the

request

Buddhist
11 72

had

of,

Jared

Rhoton

had

become

intimate disciple ofH .H. Sakya T rizin, starting to learn

105. Dezhung Rinpoche

with H.H

Sakya Trizin. New York, 19n.

an

Tibetan

while

Trizin

eventually

Later

he

his

from

Sanskrit

earn

(1985).

in the Buddhist
translation

on

tise
1173

in

of the

the

gsum

(Sdom
subject

rab

from

dbye)

(1981)

the

same
student

working

Trea-

General

don) of Gorampa.

worked

of Sakya

in

sity

Columbia,

with

of the

Differentiation

Clear

in 1975.

graduate

work

ma 'i spyi

(Dbu

Rinpoche

in

philosophy

was a

important

degree

Univer-

studies

Sakya

in India,

Benares,
of

program at

Studies

Dezhung

translating

University,

a. master

Indic

the Madhyamaka

Later

(M.A.)

iiciirya

At this time he

H.H.

many years

for

at Columbia

religions

Ph.D.

university

on a

an

would

comparative

tutoring

He studied

receiving

philosophy

and

simultaneously

il) English.

Pat;i<;lita,

him

Three

on

Codes

ultimately

the

ofhis Ph.D. dissertation.

The idea of founding

was

the

and

Elvin

result

outside

apartment

of

on

Sakya

meeting

Montgomery

the

Columbia

in

one
late

center
day

Columbia

between

1976

University

near
or

Rhoton

early

library.

1977

The

Riverside

was

Drive

request.

Jared's

arrange

teachings

of 1977

until

of students

president,

Tashi

Ken

located

and

initiations

Michal

Carl Jossem,

Buscher,

Schoonmacher,

Judy

from

was

included
David

Warner,
Bigger,

James

Rome,

the

Bigger

center

at
and

the

sum-mer

small

nucleus

to Rhoton and the original

Mendoza,
Craig

Michal

found

of 1980

in addition

Luis

Dolma),

by

Jared

[Cather],

Messenai,

SEATTLE

Helping

summer

who,

IN

Elvin Montgomery,

[Stendahl],

Tierney

SAINT

Helen Mendoza
Flood,

Ann

Milta

Adam

(a.k.a.

Torres,

Susan

April

Dattulo,

Sokolov,

Stephen

Sarzotti,

and Abby Petry.

Carolyn

Elliot

next

Rinpoche

visited

the

to

New

Woodstock.

Returning

another

two

at

which

was

located

ground

floor

was

warlock

paraphernalia.

later

that

they

study

under

which

even

months
upstairs

occupied

in Tibet

building

whose

in

shop selling witch and

treasure

dif-ficult

he

center,

these

of different

was

Karmapa
York,

Norlha's

He told Lama

should

masters

by

New York, 1977

Lama

Norlha's

to

students

opportunities

Buddhist
11
7

spent

in

Rinpoche.

Dezhung

center

H.H. Sakya Trizin, and Dezhung

106. Left to right: Chllphuntshok,

to

traditions,

(During

one

of his visits there, he

Rinpoche
which
Harvard

he

gave a

then visited

went

Universiry

to

briefKalacakra

Amherst,

Judy

Sargent's

in Cambridge,

ini-tiation.)

Massachusetts,
house,

Mass-

after

then

to

THE

there

Soon

gathered

of Americans

NEW

YORK

around

interested

in

Sometime

on

1175

group

small

in general

a:nd the

1176

or

early

mid-1977,

Dezhung

wrote the fol- lowing brief letter and

Rinpoche

the

about

him

in Buddhism

tradition in particular.

Sakyapa

report

IN

then back to New York and Jetsun Sakya.

achusetts,

To

YEAR

SECOND

progress

his work for Mr. Shen:

matchless

wise

and

kind

great

patron

(Mr.

Shen),

your

Through
all the

nec-

essary

facilities

very

help

my

residence

have been complete,

has been pleasant

and

and hence I have been

happy.

Iwould therefore

you very

like to thank

much again and

again.
For

the

Lhalungpa,
written

Lhalungpa.

of the

many pages

out

meanings,

from

translation

Phyag

chen

zla

zer

the

words,

by

Ihave

and

profound

For the

various

siitras,

more

of explanations

on

points, and have given them to

than two hundred

tantras,

and

trea-tises,

quotations
I have

been

reading

the Kanjur,

Rhoton's)

translation

Madhyamaka

(Dbu

these

works

(Jared

for Sonam's

on

Treatise

General

the

of

ma'i spyi don by Gorampa),

him to the best of

been instructing

ing

Those that Ihave found, I have

down and sent to him. Also

written

that

and other texts, search-

Tanjur,

passages.

for the original

will

be

my

knowledge.

beneficial

for

the

the

I have
Ihope

Buddha's

Doctrine.

money you

Of the

for

purchas-ing

myself and

Holiness

my

the

103-volume

of Siidhanas

the

of the

temple

of

the

thabs

(Sgrub
About

$256.

some

I have used

necessary

pur-

the

for

pur-chasing

For

offered

Karmapa

in

me,

and

articles

for

brother, and $1,300 I have offered to His

collection

enshrined

India.

have given
drink,

food,

kun

Kanjur,

which

my own
14-volume

gone

the

of
is

to

monastery

be
in

Compendium

collection,

btus)

has

$3,000

chase

I have

for offerings

to

lamas.

money

Whatever

for construct- ing

my

monastery

performance

the

money
This

of

remains

dwelling

in

one

will

be

specifically

used

house for the ten monks

India

and

hundred

for

million

supporting

miitzi

of

their

recitations;

will surely not be wasted.

year

I have

had

to

go

to

give

religious

teachings

for several

faithful

Buddhists

staying

at

religious

work.

Bodhifield

Dezhung
greetings.

days

each month at the request

in New York
House

Trulku sends

this

City.

and

exerting

memo

of

am

myself

in

Otherwise

with auspicious

370

The

letter

having

reiterates

undertaken

translation work: to
in India,

in

earn money

early

about

doing

1970s

India. 1m

for

Mendoza

in the

from

seriously

those

he

Sakya

was

in

when

His

for the

Sgyu

thinking

staying

visited

were

center.

Holiness

"I

Mr.

Helen

In the

course

him how

He replied,

on

by

he felt

can

about

truthfully

But I am to blame

1178

Dudjom

New York again, Dezhung Rinpoche

initiation

and

monastery

thoughts

was

Rinpoche

for not yet being able to love them!"

1977,

and

of his monks

Tharlam

that Ino longer hate the Chinese.

visited

York

small dormitory

the

she asked

the Chi-nese (Communists).

In early

of Rinpoche's

New

efforts.

cottage,

the J etsun

of their conversation,

say

began

Now

into concrete

estate

to

for his Thar- lam monks

them

Rinpoche

Once, when Dezhung

Shen's

object

to the pleas

something

in

transformed

response

SEATTLE

to fulfill Garon's last command to him,

India and partly

in the

main

journey

in order to build

temple. Partly

monks

the
his

IN

SAINT

'phrul zhi khro

from

Rinpoche

received the
him at

the

Yeshe

center.

Nyingpo

Dudjom

Rinpoche

ofThangtong

Dudjom

initia-

son

including

Trinlay

and instructions
Avalokite5-

for

Four Attachments

pa

(Zhen

vara,

day, Trinlay
the

Rinpoche.
Several

long

times,
His

or two after
ness Dudjom

day

Holi-

to Matthew

unbelievably

so

Kapstein:

Norbu composed
of

Dezhung

meeting

Dezhung

life

Rinpoche

"Dezhung

were

1977,

Dezhung

studying

pa

so

under

chen

is

po

few of his

Dezhung

1180

10,

On July

the

students

would

Rinpoche

(gang min tshad mkhas

learned!"

American

Rinpoche.

the

forth. On the

red/). The great master seemed puzzled that

own

received

Rinpoche,

1179

Rinpoche,
remark

for

tradition.

also

Partingfrom

the

bzhi brat), and

prayer

gter

Dezhung

Tibetan lunar New Year's

versified

empowerment

Norbu

from

gave

Rinpoche

long-life

'Chi med dpal

Gyalpo's

Rinpoche's

tions

Dezhung

the

"four

truths"

Pennsylvania

in

at

Philadelphia.

lecture again at the Asif'

Sometime

in

Rinpoche

Franklin

Hall,
On July

Gallery

about

accomplished

Garon's

Avalokite5vara

meditations

1977,

12

he

on
of

gave a

in New York.

Dezhung

command

and

lectured

University

to

recite

Rinpoche

practice

one

the

hundred

million

ma ~i mantras.

directly

at the time, not

never

announced

his siblings

But he did hint to Dagmola

Dagmola.
he must

He

even to

surely

be approaching

that

diary

conspicuously

of the

number

"any

keeping

of mantras

noting the completion

this

his niece,

and his sister that

number

now." All along, he had been regularly

his

or

time

count in

recited,

of large units {for

THE

YEAR

SECOND

example,

IN

NEW

YORK

and ten millions).

millions

371

When interviewed

in Seattle in 1975 by
McLeod

Grace

and asked about his attainments,

he did

mention that since

reaching

the

number

million

of fifty

he

had

been

reciting at least ten thou-

sand

one

per

mantras

day.

He

was

to complete

expecting

hundred million

spent about

years

years.

two

in about

He also stated that

up to

1975 he had

seven

in retreat

(not

counting

his

early

years

living

in

retreat with his uncle

Ngawang
On

Nyima).

September

New

York,

with

Its

Lhiindrup.

the

invitation

of

the

Rinpoche

began

to

teach

an

Fruit

practice,

the

Beautiful

Ornament

Visions

gsum

Ngor abbot

at

manual for

of the Three
(Snang

1977,

Dezhung

introductory

Path

center in

Jetsun Sakya

mdzes

rgyan)

by

the

sixteenth-century

Konchok

He

gave a

series

of twenty-seven

lectures,

breaking
middle

off in the
of the

of concluding

as

Serving

English

his

oral

transcribed
the first

on

April

main

with

26, 1978,

the

from cassette

The

these

of

plan

The
later

the basis for

of Dezhung

Rinpoche's

ofSpiritual

Perception

Levels

rev.

1995

was

lectures

tapes and became

chapters

Three

Wisdom,

was Jared Rhoton.

translator

transla-tion

twenty-seven

posthu- mous
(Boston:

book
later.

ed. 2003), edited by Victoria

Scott.

Trizin

visited

New York. Before his arrival, Dezhung Rinpoche

shifted

On October

his residence
of the

Four

arrived

H.H.

functions

was

by His Holiness,
and

to New

the seminar

"A Buddhist

Remedy"

"The After-Death
Dezhung

and

Experience

Rinpoche

also

Sakya

at Jetsun

Tibetan Teachers,"

Great

Causes

1977,

from Long Island

public

first

Holi-ness

29,

York City. One

Sakya

after

"An Mternoon

which included

His

with

the talk

View of Mental Pain: Its

Dezhung

Rinpoche's

talk,

of the Bardo."

gave to

His

Holiness

the

Sakya

founders

(Sa

reading-transmission
for the collected

works

of the five

skya bka' 'bum). This

began

on

December

24, 1977

(in the lunar

calendar,

the anniversary

of

Mahaparinirvai].a),

Sapaq.'s

February

Mahaparinirvai].a
seventh

concluded

on

day

of

was

This

Gorampa).

the

time Dezhung

Rinpoche

no

and

(the

28, 1978

had transmitted

this tradition.

At that time,

Sakya lama out-

side

of Tibet

Rinpoche.

Rinpoche
of lamas

held

this

lineage

except

Dezhung

(In 1981 Dezhung

transmitted

it

one

last

time

to

number

in Nepal,

including

the

Ngor

Luding

abbot.)

This

lineage

had

Wangpo,

and

been passed down from

Jamyang

Khyentse

Wangpo

to

Loter

from him to Samten

Lotro, Dezhung Rinpoche's

Dezhung

Rinpoche

Sakya Trizin: "I have

no

teacher.

repeatedly

told

His

Holiness

372

[enlightened]

rtogs

many

received

gently

returned

H.H.

its

to

''I'm

His

Holiness

to

At

made

these

refused

not going

owner

rightful
for

and

sell this

glad to have

(chos

that, I will accept

Trizin

gave

time

in New

at this

received

Dezhung

by
of

Dezhung

had

bdag

no

po

la

offerings

During

Matthew

Rinpoche.

and

of which

On the

nirva1,1a

Sonarn

Tsemo,

gave an

exposition

of that

master's

this period

Kapstein

ofSonarn

brief initiations

teachings

some

York,

patriarch

(khrid lung) for the general

rnam)

many

Sakya

the

Rin-poche

biography.

spyi

have

text-transmis- sions."

But I was extremely

Sakya

anniversary

gave

"I

1181

initiations

were

tan

(yon

all"

to offer it to Your Holiness. The teaching has

'ph rod/)! And except

for it."

at

conceded,

Rinpoche

him, saying:

text-transmission.
the chance

been

he

and

Dezhung

SEATTLE

realization

"But,"

of the text-reading,

but

scolded

med).

.initiations

the completion
offerings,

or

qualities

pa gang yang

IN

SAINT

from

clear

tantric

Tsemo.

the

Dezhung

slow,

He

Rinpoche

exposition
also

Mafijusri

also

text-trans- mission
(Rgyud sde

gave
section

him

the

of the

of Siidhanas.

Compendium

During

H.H. Sakya

to New

York

was

This

Sakya.

and

(1977-1978).

him

the

in

one

was
on

these teachings

course

receiving

these

Rinpoche,

his

grags

nephew

sole American

to

allowed
Dezhung
On

and

come

through

he bestowed

the

the

Rgyal

Norlha,

and Kalu

mtshan.

The

who

was

intercession

of

Kap-stein,

kind

Dezhung

Lama

at Woodstock),

room

students

besides

Nyima,

Matthew

his

1183

occasion,

many

Among

attendant,

was

so

in his hotel

were,

Kunzang

present

Rinpoche.

this

Rinpoche

days.

brother

Rin chen

gave

the initiation.

for

hotel,

to have made

arranged

from

'dus,

Wangpo

Rinpoche

Rinpoche

teachings

brother

gsang

Khyentse

needed
in

Dezhung

(A kong's

Rinpoche's

Rinpoche

staying

teaching

requested

ofKongtriil's

Kalu

of three

world

'gro

Jarnyang

tsag le paintings

Kalu Rinpoche

'Jam

Mkha'

of the last sections

at ]etsun

Rinpoche

third

Rinpoche

the
of

and Dezhung

the

Dezhung

compilation.

all the small

over

on

carne

visit, Kalu Rinpoche

Dezhung

teaching

mdzod

assent,

visited

teachings

included

gter

Trizin's

Kalu Rinpoche's

tour

treasure-text

1182

times

Kalu

to

Rinpoche

urged

Dezhung

establish

a new

Tharlarn

monastery

in Darjeeling,

He also told Dezhung

promising

Rinpoche:

1184

to help if he did

so.

THE

YEAR

SECOND

So far, correct

IN

NEW

practitioners

YORK

many

of books,

systems.

North

center

They

mixing

It

so

America],

so

that

bright

little Tibetan and

carry

up

from

may

doctrines

and

make

it

happen like that here

a retreat

to establish

I hope

can

students

the

sense

the

confuse

to be understood.

difficult

[in

lot

are very rare

of the Dharma

in the W est. Some learn to read

around

373

learn

the

Dharma

thoroughly.

Dezhung

Rinpoche

continued

to give

on

instructions

the Three Vzsions in

weekly
end

every

lectures

of April.''

Holiness
station

In

85

and

Lex

WBAI),

Buddhism

Tradition

and

American

Buddhist

gave a

meditation

(a

in

the

Academy
seminar

January

through

together

in

West:
which

on

the

on

the subject

27 and 28, and

on

radio

between

at

the

Drive).

He

place

(331 Riverside

His

discussion

Tension
took

the

with

commentator

participated

Modernity,"

two-day

on

evening

meantime,

Hixon
he

"Tibetan

also

Wednesday

the

of calming

February

5 he

attended

residence)

on

5 (as

he

led

introductory

center celebrate4

the

February

one-year

announced.

officers

year,

lunar

was

At this

time

the board

Lobsang

Geshe

Montgomery,

of publications;

library

and

licity;

and

Bill

of

the

was

Rhoton

Ann Elliot

April

Bigger
in

Sakya

adviser;

Elvin

as co-chair- men;
as secretary; Helen

Dat-tulo

Michal

Dugan

of Jetsun

Carl

Jossem

in charge

in charge

charge

in

of the
of pub-

of study

and

1186

Tibetan

York

Saturday,

Year's

records;

as

of programming;

charge

New

new

and

day

birthday

of directors

Jamspal

as treasurer;

in charge

meditation.

third

Rinpoche's

Jr., and Jared

David Flood
Mendoza

Dezhung

reviewed

the

too.

celebrated,

were

so

was

This

Sakya

at which time

anniversary,

the history of the center's founding

gave

he

with the

the Jetsun

10,

in

Great

15,

in connection

On February

its

when

of the

and

10

tion.

func-

Gallery

Tuesdays

"Meditation

discourses

Path with Its Fruit.

subsequent

on

and

Compassion,"

further

the Asif

with His Holiness

On February

lunar

with

H.H.

February

Day actually

11,

fell

New

Year

and

on

was

Trizin,

Sakya

lasting

the

celebrated
beginning

two

8th). A few

days

days

in

on

(New

later,

Dezhung

Rin-poche evidently

Consecration
February

15

(rgyu
and

received
from

the Hevajra
His

Causal

Holiness,

on

16.

A week later,
month (February

dbang)

on
22),

the fifteenth

day of the first

lunar

374

they

celebrated

Buddha

American
cook

the

students,

one

novice-monk

ordination.
Rinpoche

Foundation

On

gave

Febthree

Practices.

miracles.

of whom

ordination,

ruary
days

IN

SEATTLE

day

full-moon

great

performed

SAl NT

was
and

on

On

which

chis

Jared

many

through

26,

of instructions

on

24

the

day

cwo

Rho-

con,

took

lay

Dezhung
the

Four

107

Dezhung

everpresent

On February

28, Dezhung

reading-transmis- sion
Sakya

founders

students

co

gathered

for

His

co

His

and

with his

completed

collected

Holiness,

wish

farewell. The following

Rinpoche

the

Rinpoche
crutch.

works
in the

Holiness

day His Holiness

of

the
the

evening

and

family

departed

by

train from Penn Station, New York.

On

about

March

12

and

13,

Dezhung

Rinpoche

and

Kunzang

Monastery

Washington,

rest. By March

23

for

Visiom

lectures.

and

Dezhung

days

center at the invitation

15

and 16

insight

he

gave a

medication,

philosophy

of

Lamaisc

by Geshe

for

days

few

Rinpoche

month,

On April

cwo

the

founded

Jersey,

another

Sakya

Amitabha,

New

co

went

Nyima

of America

II

was

of study

Iacer

gave an
he

left

for

and

seminar

chen

on

on
the

Three

his

initiation

the

of Lama Norlha, where

cwo-day

in
and

back at Jetsun

continuing
he

Buddhist

Wangyal

for

K.D.K.

on

April

calming

and

theory

and

THE

Buddhist

meditation.

for Vajrasattva

on

YEAR

SECOND

the

IN

NEW

YORK

375

gave an

On April 17 he

initiation

and,

evening

Avalokite5vara

an

18,

of April

initiation

for

in conjunction

with Mahamudra.
On April 19, Dezhung

Rinpoche

returned

to }etsun

teachings

on

the vision

April

23,

he

Sakya for his Three

Visions

lectures,

of experience,

second

of the

on

seminar

in the

beginning

the

the

three.

On Sunday,

gave a

"miracles

Buddhist

tradition,"

and

gave an empowerment

for Buddha Sakyamuni.

25, before

On April

leading

the

"Meditation

of

the Great Compassion," he

gave an

teaching

on

the

introductory
departing
how

to

stressing

initiation for the Medicine

26,

April

On

for

Dezhung

Three

manual
Seattle.

generate

Visions

He

taught

his

final

mdzes

rgyan)

with Its

Fruit

before

the

compassion,

applica-

Buddha.

gave

gsum

(Snang

Path

of the

love,

the practical

Rinpoche

main
and

points

of

bodhicitta,

tions of carrying love into

in all aspects

practice

of one's life. He told his stu- dents

that he had "unfinished

he intended

come

to

business"

with them

back and complete

the Three Visions sometime

in the future.

them how to take his departure

and that

his lectures

on

Finally, he told

as a way

to under-stand

the nature of mind.

Friday,

On

Kunzang

gave a

morn-

the

tradition,

such

went

seminar

on

ing explained
the

texts

used,

as

elements

the

the

constellations,

to their elements
and
his

(1908-1989)

spoke

in

Dezhung

day

cal-

and

friend

on

Buddha Sakyamuni

and Acala.

the

day,

On

following

about the origins

(Kalacakra)

and

prognostication.

days

"black"

and

of

the

week
their

clarifying

In

(Chinese)

three

the

Shakabpa

of astrology.

gave

Dezhung

discussed

of the

system,

W.D.

of the two astrological

He

On April

and during

combinations.

other aspects
Rinpoche

final

subcontinents,

and gender,

Tsepon

and

background

endar

continents,

conflicting

afternoon,

astrology

the general

directions,

harmonious

Rinpoche

center for

of Lama Norlha.

Tibetan

according

the

Dezhung

to the K.D.K.

visit at the invitation

teaching

29 he

28,

April

Nyima

initia-

Later

tions

for

Rinpoche

taught

systems:

"white"

astrollevels

ogy
of

and
the

prac-

Kalacakra

tice-outer,

secret-mentioning
comparing

sketched
Tibet
the

2,

two

the

surviving

party.

the

main

Buton

inner,

yogas

six

yogas

six

of

and
He

transmissions

in

Jonangpa)

continuations

drug)
Naropa.

of

Kalacakra
and

and

(sbyor

and explained

each.

He

granted

for Green Tara and Wrathful Acala. On May

Dezhung

members

to

them

(through

initiations

the

was

feted

back

him

and

at

Jetsun

Dr.

Sakya,

Nyima

with

where

the

farewell

4)t34
on

Travels and Teachings

EZHUNG

R.INPOCHE

welcome

and

returned

accompany

the West Coast

to Seattle in early May 1978 to

H.H. Sakya Trizin in Seattle during

his second visit there. On May 4, Rinpoche

tsun Sakya in New York for the airport, escorted

Dugan,

Lobsang

Rinpoche

then

were

students
teacher

Lhalungpa,

home. Jigdral

to

to

Dagchen

where

Seattle,

welcome

their

Rinpoche,

been

long time.
let him

go

Now

was

too,

Sakya

because

Rinpoche

pleasant

family.

His

States,

essential

Rinpoche.

from

Seattle

for

such

stay here. I'm not going

received

When

H.H. Sakya

reunion

of both

was,

Holiness

there only remained

the United
certain

away

glad

"Uncle

a
to

anywhere!"

Dezhung
witnessed

staying

he should

his

revered

to have him back and had plans for him, saying,

Trulku has

Bill

and Lama Norlha.

directly

flew

delighted

left Je-

therefore

by Jared Rhoton,

Trizin

branches

however,

and

of the

worried

few days left of his stay in

not enough

time for him to request

text-transmis-

sions

he

this

mentioned

from

Dezhung

to Dezhung

Rin-

poche,

the

latter

replied:

that

"Oh,

won't

be

any

problem!"

"But Dagchen Rinpoche

It's

come

along with

no

lem;

I'll

really

Then

prob-

Dezhung

arrangements

British

continued

made

three-hour
by

car.

volumes
The

There

rare

began

was

essary

to

Dezhung

His

Vancouver,
Rinpoche

reading-transmission,

s
on

writings

(1382-1456).

on

tantric

May 18, 1978, and

the Mahaparinirvat]a

Ngorchen Kunga Zangpo

nec-

the

until May 31, which according

lunar calendar

Vancouver.

of everything."

accompanied

journey

of Gorampa'

teachings

you to

care

take

mid-May

to him another

the four
1187

in

the

Columbia,

transmitted

subjects.

Rinpoche

and

on

Holiness

for

said-"

"Don't worry! I'll

to the Tibetan
anniversary

of

AND

TRAVELS

during

Once,

His

had asked Dezhung

Rinpoche
I'll

say:

it,

and

humbly

I won't."
the

Rinpoche

replied:

THE

ON

Rinpoche

or

in New

for the Hevajra

WEST

you

Now,

initiation

later.'

realization,

His

so even

is

where

though

I suppose

so

give

which

I direct

I have

it would

ini-ciation.''1188

he

Holiness

to

AvalokiteSara,

"AvalokiteSvara

to give the AvalokiteSvara

refuse,

But in fact, Ican't

in Vancouver,
for

York,

initiation.

replied: "I will not formally

in this lifetime,

experience

stay

Holiness's

'I'll offer it to

requested

prayers

TEACHINGS

377

COAST

no

my

yogic

be all right

1o8. Reunion of the great Sakya lamas

Oagchen Jigdral Rinpoche.

Dezhung

Trizin

the

in Seattle. Sakya Trizin Rinpoche,

Rinpoche

initiation

His Holiness

from

his

of White Tara for his

side

bestowed

for the

Three

(Rgyud gsum)

Continua

Dezhung

these,

he

and

had

H.H.

Later

AvalokiteSvara.

text-trans- mission

Lhi.indrup.

gave

thereupon

for

offered him the initiation

Dezhung Rinpoche

and

residence, Seattle, May 1978.

Sakya

Three

Virions

had

worried

also

longevity.

Rinpoche

the

(Snang gsum)

and

manuals

Rinpoche
been

on

Sakya

he

Konchok

of

never
that

the

received

reading-transmission

works

had died

had

received

was

delighted

Lhi.indrup's

for Korichok

the

full

and

transmission

requested

of this

lineage,

At

last

came

was

traveling

the

to

day

he

the reading-transmissions

for these two works.

Trizin

collected

out. When he heard that His Holiness

for

parting.

H.H

Sakya

New

York

had

been

Dezhung

taking
and

Rinpoche

his

his

that

it

leave,

was

was

invited

Dezhung

many

wife,

but that

near

Kusho

that she

S EA TTL E

Toronto

Thinley
for

of

days

few

gave

to Lama

But

He

shis

had given

he

before

His Holiness

advice.

(Bkra

(where

Rinpoche).

Vancouver.

Rinpoche

words

Dagmo

excellent

of the lineage,

Karma

in Burnaby

party

Holiness's

by

IN

and

of Calgary

invited

center

Kalu's

way

by

SA INT

told

His

lha 'dzin),"

birth

to

89

a son

pausing with H.H. Sakya Trizin at

1og. Dezhung Rinpoche

Canada.

she still must

and maintain

past

of the

reminded

father,"

my

be kind,

exem-

used

he

"One

he said.

do

you

had

of

the

way

!Tom Seattle to

so we

have

in harmony

lot

with others,

"The Sakya Dagmos

of religious

practice,"

he

should do the same!"

many

my

"I have

and in addition

side,

remain

plary behavior.

to

her, "and

Similarly,

Holiness.

you,

a rest stop on

May 1978.

words

greatest
also

received

I have offered

many

links

of advice

as

you

for

His

was

your

teachings

from

teachings

from

teachers

teacher

and student.

Now

your son,

future if he

receive

the

Ratnavajra,

grows up

teachings

father

and

from him.

then

from

would be if Icould receive

son,

there

child, but in the

1190

his

Ireceived

son.

them

initiations

How

one

come

and

from

wonderful

it

day from the son's

too!"

When

was

is still just

and Iam still alive, I will

deeply

as

speaking

these

moved.

Rinpoche'

words,

Kunzang

Dezhung

Nyima, who

attendant, also could

as

Rinpoche
usual

was

AND

TRAVELS

not hold

back

were

entourage

would

never meet

were

tears.

his

small

they

TEACHINGS

THE

ON

WEST

379

COAST

Dezhung

able to meet

the Sakya settlement

Dezhung

His

Holiness

deeply

Rinpoche

again briefly

in Puruwala,

Rinpoche

and

saddened,

again.

they

later at

1191

to Seattle

returned

whole

But in fact

years

few

India.

his

thinking

1978

in June

and began to give

teachings.

By

this

time

the

Sakya

Thegchen

Choling

center had relocated

to

at

house

Wallingford
of the

University.

Avalokitdvara
tation

4416

Burke

Avenue

North,

in

the

taught

the

district west
On June

25

Rinpoche

medi-

in Thangtong

next day he

gave

instructions

on

the

Gyalpo's

foundation

tradition,

practices

on

and

(sngon

the

gro).

From July 7 through

9,

he

gave

teachings
histories

three-day

ofSachen

Kunga

of the subsequent

"seminar"
Nyingpo,
four great

on

the

life

including
founding

and
brief

masters

He

of Sakya.

concluded

After his return to Seattle,

in Seattle

met Rin-

him with

thangka

was

especially

them to his house for

Dezhung
York

In Seattle

there

and he later

prolonged
his

no

really

were

attempt

at being

support

of either

approached
told

of celibacy.
He took

When

in

New

in Seattle,

none

him to the East Coast.

substitute

and advice,

him

and,
he

him

for

as a

as far as many

scarf

giving

Chris

saw

and

"Keep

put

him

to

him
it

that
by

got

Rinpoche

teacher.

Wilkinson

white

give

the

without

or

community

going in

Wilkinson

Dezhung

found

returned,

wanted

told

had

too difficult

monk

monastic

Rinpoche

the

particular

Rinpoche

him

telling Wilkinson,

1980s, he

in

solitary

Dezhung

After

invited

concerned.

Wilkinson

Chris

absence

disciples

of spiritual instruction

of them

scarf,

was

presented

dinner.

on

hard

and

of White Tara for his long

of whom had been able to follow

the

of

number of older students

pleased,

Rinpoche's

had been

source

account

detailed

at his house

poche

beautiful

He

life. 1192

with

pass-ing away.

Sachen's

ceremonial

back

was no

his

vows

problem.

a painting of Tara,
your practice!"" 93
married

in the

again

in Seattle

early

(ca.

1984)
her,

and introduced
Dezhung

married,
for

your

the highest
wife.

There

found it strange that

life would

say

him

Rinpoche

this."

94

to his wife.
told

Dharma
is

no

a man

him,

you can

other

After

meeting

"When

you are

practice

is caring

Dharma."

who had been

Wilkinson
monk all his

While

able

in New York,

to complete
quotes

canonical

or

with

Seattle

(including

search

sources,

cards

him

(one

on pages

appeared

The

spare

In

was

never

gained."
reading

1196

and

readings
Buddhism.
daily

at

this

He

hardly

published

to Kagyur and

for

to

he kept

his

read

"Dezhung

knowledge,

knowledge

inter-

within

literature

spent

the

finally

Text. " 1195

wide

ing sacred

him

for

work

of the

to

students

continued

Moreover,

piles

helped

recalled:

age

advanced

remarkably

Read-

routine.

an

the

the

back

of his

"Index

quest

his

with

learning.

were

entitled

his

works

of

Rinpoche

ceased

content
Even

result

Wilkin-son

Chris

never

Rinpoche

number

in Mahamudra

moments,

As

brought
quotation)

476 and following

of Quotations

avidly.

he

canonical

book, in the final section

Tangyur

so

of all

work in their

and Wilkinson)

various

passages.

remaining

had not been

tracing

Namgyal's

Stearns, Jackson,

through

SEATTLE

the

for each

1978.

in

IN

Rinpoche

Tashi

from

other

of hand-written

Dezhung

Lhalungpa

for

numerous

SAl NT

day

and

he

up

had

regular

ests

and

Tibetan

was part

of his

without

some

reading

some

of the life of

other religious

In early

days

of the

had the impression

how he taught

limited,

on

the

summer

at least

August,

gave a

tradition

two

course

links

Rinpoche's
tiation

of

that his activities

especially

gnas

give

his

close

in Seattle

in comparison

with
1198

north

on

and

by

the

center.

Six-Armed

to British

car,

discourse

Stearns interpreted.

1199

and

He also

the

on

of1979,

and

at

Heart

the

the
Kalu

the ini-

conferred

in

8 he

August

truths

origination

Protector

on

spring

Colum- bia. In early

noble

four

interdependent

of

the

most of the time, but

in Seattle

visits

Burnaby

of the

until

of1978

was

he traveled

dis-

twelve

some

Seattle,

did

visits to the East Coast and Canada.

Dezhung Rinpoche
made

(smyung
thus

Visits to British Columbia

Teaching
From

in

he

of three

Rinpoche

in the lineage

vows

thar ). 1197 Though

students

tively

Dezhung

of the lamas

of teachings

rela-

or

treatise,

course

the

4),

of fasting

number

were

over

1978,

the biographies

pa 'i rnam

philosophical

through

transmission

brgyud

saint,

September

(September

expounded

work.

Shangpa

Siitra.

Cyrus

summer

In late

Island

by

two-day

Kunzang
Retreat).

the

fasting

of 1978, he

Burn-

retreat

Dechen

Osel

aby

was

invited

Dharma

to Salt Spring

center

to

(smyung gnas)

on

Ling

Tuam

(Mount

the

lead
land

of

Buddhist

TRAVELS

Many

of his

interpreted.
only

students

monks

but

also

from California.

students

completed
time:

TEACHINGS

from

The disciples

the

Gyurme,

his

AND

THE

ON

WEST

381

COAST

Trinlay

Dezhung

wooden

beautiful

Drupa

Lama

stayed

Lodro,

and

who

Rinpoche

overnight
house.

weather

attended,

Seattle

ofi<:alu Rinpoche

in

was a

It

and

come

number

large,

only

charged

up
of

partly

particularly

highly

not

wang

Tshe-

had

and

and

included

blessed
spiritual

atmosphere.

At

the end of the fasting,

permitted,

student

about

Lekpa

of his

teacher

moments
few

Rinpoche.

caused

When

him

he explained:

students

were

"He

when he

saw

weep,

was so

was

again

question

ing, the

memory

Rinpoche

answer-

to

presentmost

ready to leave. One student

have happened

when speaking

asked Dezhung

and

after

few

kind to me!" Only

were

outside,

thought something
the lama shedding

getting

bad must

tears.

1200

110.

Dezhu.ng

Rinpoche

Seattle, November

Six

and

months

with David Jackson,

Iacer,

Burnaby

February

in

retreat center

on

of Lama

per-formed

at the end of a leaching.

the

Rinpoche

giving

February

On these

participated

lamas

Dezhung

again,

on

Mahamudra

possibly translating

28, 198o.

8 and

or on

visited

on

the

subsequent

consecration

centers

came,

the rite for averring

cho ga) for Dezhung

Rinpoche's

paths

five

visits,

ofKalu

Salt Spring Island. Many

Kalu's

Canada

on

instructions

on

he also

Rinpoche's

of the leading

and they

Sri spirits

the

together

(Sri zlog

long life. Five

pa

'i

women

students

ddkil:zi-dance

Dezhung

Rinpoche

also performed

Still

Chekawa's

later,

Seven-Point

Mind

taught

Geshe

Training
the

one

IN

SEATTLE

at

(Blo sbyong don bdun rna) for several sessions

cen-ter,

Burnaby
of these

visits,

to

initiation
Vancouver.

Karma
he

On another,

nature-of-mind

Kunkhyab

gave

Tibetan

bcang ("Buddhahood

Kongtriil.

SAl NT

Drag

the

residents

Choling.

On

po gsum

tt'ril

and

others

(sems

instruction

rgyas

the Sangs

he taught

in the Palm of Your

in

lag

Hand"),

kh rid)

by

Jamgon

120 1

I9J9
Dezhung

Rinpoche

teachings

in Seattle,

from March
Choling

series

(Snang

gsum

a preparatory

major

series

seven

of

Thursday

until May 3, 1979, at the Sakya

center

gave a

gave

too. On

in Seattle

ofinstructions

on

Burke

on

the

khrid yig) of Khyentse

manual

Avenue

Three

evenings

Thegchen
North

he

Visions manual

Wangchuk

for the Path with Its

Buddhist

(b. 1524),

111.

Dezhung

Rinpoche explaining

Fruit instructions
slob bshad).
he

gave a

to

go

1979

transmission

(Lam

'bras

preted. At the end of the teachings,

brief account

Fruit studies.

New York,

in the esoteric

I inter-

point to Cyrus Stearns at the dinner table, with Kunzang

Nyima horsing around in the background.

of his

He explained

back to New York

about the physical setting

own

to his

soon,

early
students

though

he

Path

with

Its

that he had

was not crazy

T RAVE L S
C 0

there (in comparison

go

AN 0

TEACH

383

AS T

with Seatde)

IN G S

T H E WEST

He said he would also

into retreat for awhile before leaving.

On

March

weekend,

10

special

to

12,

over

1979,

two-day

fasting

Mother's

retreat

the Burke Avenue Sakya center, concluding

feast

(tshogs

the thangka

'khor)

and

to the Dharma

aunt (Dez.hung

center

in

Rinpoche's

In late May, Dez.hung

small

group

special

of Avalokite5vara

at

tantric

ceremony

blessing

of her

for

had offered
mother

and

two deceased sisters).

Rinpoche

gave

of stu- dents, the blessings

ofVajrayogini,

with

that Dagmola

mem- ory

Day

took place

at the request of Cyrus

privately,

to

and instructions

111.

and

Dezhung

Maruca

initiation,

gave

teachings

were

conveying

After

in Tibetan

(with

no

on

the

instructions

following

Wangchuk

19Bo.

Stearns.

detailed

meditation,

Khyentse

ca.

Kalnins

he

translation)

These

Rinpoche,

the

instruction

and various

immediate

method

of

manual

of

supplementary

given at his house

the

over

the

texts.

course

(May 22, 23, 2.4, 26, and 29). Rinpoche

of five days

that

Stearns
teaching

had

India/Nepal.

afternoon,

family

carrying

overjoyed

been

exactly

his

fingering

was

the

time

first

given

outside

this

as

the

doorbell

last

on

explanations
Rinpoche

rosary

and

waited

expec-

friend

Julie

Emery

came

huge fruit

(evidently

at this auspicious

melon).

or
the last

had

rang.

been

scopped

tantly.
in

told

complete

ofTibet

At the end of the long teachings,

the

finished,

Sakya

this

the

Rinpoche

The
door,

was

coincidence
shared

were
ripen.'

and

insisted

by all. He then
practiced,

the

SA I NT

that

SEATTLE

it be cut

explained

fruit

IN

of the

that
result

up at once

and

if these

teachings

would

definitely

202

Soon

Rinpoche

on

thereafter,

gave at

his

practical instructions

May

own

30

and June

instigation

1,

Dezhung

the Avalokitdvara

of the great Tibetan

113. Oe%hung
Kunzang

Rinpoche

leaving

adept Tshembupa
his home to

of his old disciples

teachings

before

ca. t98<>.

(Tshem bu

larger

Dharma center in Oregon, with

KagyUpa

Nyima and David Jackson,

group

pa

in Seattle.
his

'i Lugs kyi dmar khrid) at

of students,

planned

These

return

including

most

would be the last

to

New

York.

go on a

that he would

Before

tour to Northern

teaching

California.

evening,

One

of giving

room

the

while

full of students,

could

be

heard

residential
became

in

neigh-

vara

to stop

and

of the

The

and

ask

professional

basketball

team has

midst

living

and cheering

had

local

won

also

causing

happened.

Seattle

just

quiet

inside

fidgeting,

what

" Our

the
to

normally

students

started

explained,

in

shouting

street$

interpreter

was

teachings

suddenly

the

borhood.

excited

Rinpoche

Rinpoche

Avalokite5-

His

Supersonics

the

national

championship!"
"It's

always

like

make the distinction

this,"

Rinpoche

replied.

"We always

AND

TRAVELS

TEACHINCS

won;

between self and other: 'My side

other side lost; that's good for me."'

Previously,

in early

(1935-1984),
of

many

on a

ON

THE

WEST

385

COAST

August

1974,

I'm

so

glad. The

1203

Lama Thubten

Yeshe

teacher

Westerners

and founder

of Kopan

Kathmandu

Valley,

monastery

hill outside

Bodhnath

in

the

had

briefly

visited Seattle. He had

stayed

at the home of Richard

Baldwin

on

Helen Street,

and in the first week

of August

had

visited

Dezhung

Rinpoche.

Now

again,

in early 1979, Lama

Yeshe

visited

Rinpoche

Seattle

kite5vara

initiation

and also

the

(Rgya/

sras

and

received

from

Dezhung

Gyalpo

tradition,

the Avalo-

14g len

instructions.

in the Thangtong

Thirty-

1204

give teachings

so

seven-Part

Practice

of the Bodhisattva

bdun ma) bodhicitta

He

requested

Dezhung

Rinpoche

to

at his

centers in California, especially at

small center in the city

of Santa

In

at

and

Cruz

the

Vajrapani

1979,

early

additional

Dezhung

to

'invitations

Rinpoche
visit

Choling

center

of

American

Buddhist,

Karma

Sonam

time

hopes

in

the

mentioned

that

mountain

his

Rinpoche
setting

and

would

small

Santa

Karma

from

Cruz

Dorje, who

other
also

local

visit

of the Vajrapani

two

received

the

Thegsum

same

Institute,

east of Sanra Cruz.

mountains

an

at the

Buddhists'

the

Institute.

beautiful
Rinpoche

flew in June 1979 from Seattle to San Jose with Kunzang

Nyima

at

as

the

attendant

airport

Rinpoche

and his

and in the evenings

other

side

sbyong

teaching

don

initiations
mountain

bdun
in

gloriously.

vows

We

by

where

Cruz

were met

Santa

Cruz.

beach

house,

house

on

the Karma

the

Thegsum

gathered.

Seven-Point

the

ma)

Santa

and

he

Cruz,

was

staying

Training

one or two

went

to

the

Creek, where

still going

nearby

The students

and initiations.

Mind

giving

center in Boulder

were

interpreter.

driven

of the main building

of people

me as

car to
party stayed in a small
he gave teachings at a

of Santa

Choling members

After

and

and

on

in tents.

there requested

He instructed

(Bio

minor

Vajra-pani

construction

and

The

a number
sun shone

the bodhi-sattva

them to

arrange as

many

as
ceremony,
Buddhists
From
Lama

of lamps,

offerings

shrine

they

could.

he

conferred

there

Francisco,

chartered

on a

moving

large

group

oflocal

by the eccentric

was

Droden

For the journey

was

the

deeply

Rinpoche

the Kagyu

he

before

in

vows.

Dezhung

and

to San Francisco.
San

Then,

the bodhisattva

Lodro

and water

flowers,

from Santa

chauffeured

but active

(d. 1993), who trailed behind

invited

Kunchab

in

by

center
Cruz to

limousine

Dr. Ajari Warwick

in

second

chartered

communicating
Dezhung
Rinpoche's

teachings

revise

limousine,

Rinpoche

stayed

ing in California)

one

center
the

after-noon.

translation

of

at

K.alu

initiations

and

and the bodhisattva

Minzu Sakya

came to

radio.

days

gave

cars

two

the

few

center and

San Francisco

(for Tara and Kurukulle,

Lodro's

SEATTLE

with each other by walkie-talkie

His great-nephew

vows?).

work-

IN

SAINT

was

(who

Rinpoche

also

Kagyti

Shangpa

then

at Lama

visit Rinpoche

helped

stidhana

at

the request of Lama Lodro.

After

Rinpoche

center
his

old

days

few

went

of Lama

to

in

Kunga

public gathering

of

the White Mahakala

and

and

over one

In June 1979, Dezhung

and

Midwest,
St.

invita-

Paul

visiting

Twin

tried to reinvigorate

for

and Carol

fledg-

gave
a more
he

To

disciples,

he

gave

left the West Coast

his journey

in Minnesota

tion of Paul

Choden

where

1201

Rinpoche

the

Dezhung

Ewam

teachings.

hundred

initiation.

for New York, but he broke

the

the

in Kensington,

initiations

friends

Francisco,

San

Berkeley

Cities
the

with

first

Hagstrom

ling center,

a stop

in

of Minneapolis
time.

At

and others,
naming

the
he

it Sakya

Thubten

Dargye

that

he

and

effectively

during

visited

a tour

Rinpoche

was

founded

this

the

Sakya

first

of four

Trizin

had

in

March

center

times

visited
1978,

of thirteen cities of North America.)

initiation.

encouraged

meditation

This

(H.H.

stayed

Avalokitesvara
and

Ling.

there.

them

three

days,

granting

to be

He

agreed

to

continue

and studies of the Dharma.

their

regular
1206

the
abbot

group

~
<..A Second Visit to New York

NTIL THE SUMMER

OF

in the small apartment

been graced

by visits

1979, the Jetsun Sakya center remained

at

Riverside

400

from Dezhung

was

Trizin, and other Buddhist teachers and that

tion

retreats.

But

of Harlem,

Dezhung

by

Seattle, because

without

river.

H.H. Sakya

Jetsun

location

pleaded

members

to New York

City

of town, in Harlem

In early July 1979,

answer to

their urgent

ofJetsun Sakya

was

in

many

white, middle-class

tread.

This

was

north

the 125th Street subway

Cotton Club. The loft

New

of Columbia

station and

was

directly

repair shop, from which gasoline

location
feared

University,

above
fumes

to exist

Rinpoche

rough part

Yorkers

across

with
from

request.

at 623 West 129th Street,

where

Sakya

to the edge

the center could barely continue

New York in

new

the

its location

Its

to return

him in residence.

came to
The

the

Rinpoche

place that had

the site of several medita-

1979,

in June

center in New York changed

Drive,

Rinpoche,

to

near

from the old

an

automobile

and automobile

exhaust

would

student

from

Rinpoche

Hell."

The loft

in 1978

on

129th

proximity

"like

to

time.

described

seeing

that

interpreter

Jared

University

classes

one

As

it,

seeing

bodhisattva

persistent

up

into

one,

into the front

the

in

Columbia

location

of its large capacity,

University,
also

both

and 'interpret

his

allowed

to

and

its

Rinpoche's

attend

Columbia

at the center with mini-

When the problem

rear

his

center find larger premises.

to

Rhoton

upon

requested

chosen because

travel and stress.)

wafting

had

was

rent. (That

affordable

He

later

Trizin

Sakya

departure

mum

was

there

time

from

Seattle

1207

H.H.

its

up

waft

bedroom

was

of the fumes

found

to be

move

the members

requested

Rin-poche to

room,

no

were ever present.

where

fumes

declined.

second

Rinpoche

was

guts to try

picked

up

request

was

against

moving.

firm

third time.

At J etsun

made,

pleading,

No

one

early July,

of the

Ornament

mdzes rgyan) introductory

prac-tice.

He began

teaching

on

sessions.

The English

as

and served

on

Dezhung

Rinpoche

Three

Visions

of the

g.rum

(Snang

July 10, 1979, and completed

1980,

in twenty-nine

was

translation

the basis for chapters

Dezhung

of

the

manual for Path with Its Fruit

26,

February

but

had

where he had left off in his exposition

Beautiful

fifty-six

SEATTLE

1208

in

Sakya

IN

SAINT

later tran-

twenty-eight

Rinpoche's

The

the

weekly
scribed

through

Three

Levels

had

helped

of Spiritual Perception.
of

Several

Paul Johnston

center

now

Rinpoche'
do

accomplished
and

Schoonmacher

rooms

into

Rinpoche

the

B hi
i a ga m a ra

students

their

own retreats

Sarzotti

center's

sizable

Vajrapal}i

initiations

('Byung

who

at the old Riverside

James

new

bestowed

recommended

a retreat

po ~dul

built

two

open

initi- ation,
for

byed)

Drive

after

Steve

retreat

loft

and

space.
then

Vajrapal}i

as a

protective

to help

deity

meditative

mantra

dispel

negative

practices.

He

ences

influ-

to his distinctive

according

for all later

taught

carefully

the

long

pronunciation

and

one
suc-cessfully

then did rituals

to protec-tively seal in the meditator,

of the

Jetsun

Sakya

carried

out the Bhiitagamara

days

summer

in the

were to

follow:

retreats

on

Wisconsin,

Rinpoche

center
at

the

on

Michal

did

center,

open.

including
landed

forty-nine

Bigger

and Carolyn

Tierney

and Schoonmacher,

out

Nyima

were at

too,

on

practicing

when

Dezhung

the }etsun

and

and

hot,

particularly

the doughnuts

so

few

the

preparing

many

bugs

had

obnox-ious

we were

Sakya

while
her

for

gini retreat. As she later recalled:

Quite

did
ftom

1209

~f 1979

129th Street, Michal Bigger stayed for

was summer

wide

then
during

summer

Dr.

coming Vajrayo-

It

retreat

shorter retreat.

the

and

who

of1979. At least three other retreats

Vajrayogini,

in

Once

students

1210

windows

were

wandered

housefly.

The

in,

fly

having for breakfast,

my eyes, and as hard as I tried to love all

beings, this bug was testing my faith. Then there the bug
was, walking the rim ofRinpoche' s tea cup, and while I
thought mean thoughts about that fly, he fell into the tea
headed

for

and drowned.
I

was

ruined.
leaned

horrified

Dezhung

over,

that

Rinpoche

scooped

Rinpoche's

was

tea

horrified

had

as

been

well;

he

the fly out of the hot tea, and held

him in the palm of his hand. He held that

fly

SECOND

as

were

if it

rumpled

nameless
his

TO

NEW

YORK

his most precious

child. He leaned

prayers.

wet little body and said

the fly's
his

VISIT

Bardo

wings

and

love

treat

and

even

and

saw a

all

person

In fall 1979, D.ezhung

little being given

overnever seen

of Rinpoche's

compassion.

another

to him. That

whispered

and I

instructions

whelming

a ny ~ne

little

bug disappeared

over

He smoothed

I have

with such tenderness.

Rinpoche

began to work again

with Janet Gyatso,

some

who

supported
Shen.

months

She

1211

had

before

also

started

project;

by Mr.
translated

for

Rinpoche

the

Three

for

about

two

months at J etsun' Sakya

for

the

weekly

class

on

Vtsions

when Jared

was unavailable.

Rhoton

At this

time,

Dezhung

Rinpoche

also

read

the Mii

?Zi bka' 'bum with

Marthew

Kapstein.

reading-transmission
whole

Mii

?Zi

his youth from

bka'
the

He

gave

Kapstein

the

(lung) for the

'bum,

which

he

had

received

in

geshe

Gdukpa

Losang

1978, Kapstein

had

been working

on a

Chokyi

Gawa.

Since January

1212

with the support

Shangpa

project

helped

him with

of Mr. Shen, and

Dezhung

Rinpoche

going through
Shangpa

his

research

by

the

section

of Kongtriil's

the Shes

"encyclopedia,"

bya kun khyab, with

him.

Dezhung

so

translating,

zla

During
for

Cyrus

to

this

practice.

He

Shuchen

Tsharchen's

Kapstein

by

them

Tsultrim
famous

Rinpoche
his

from

Kalnins

questions

follow-up

gave

was

Lhalungpa

helped

Dezhung
days

five

and Maruta

many

'od zerthat

going

to

to fmd books in the library.

period

or

four

Stearns

ask

ba'i

Matthew

Colum- bia University

visit

completed

all the quotations in the Mahamudra

Phyag chen

manual

had still not quite

Rinpoche

his work oflocating

the

about

students

who

came

Vajrayogini

reading-transmission

Rinchen's

Lam

Stearns,

rim

commentary

smon

received

Seattle

for

on

lam

prayer

to

bottomless

source

of

Vajrayogini.

He

was

his

help and profound

advice.

usual

self:

Dezhung

Rinpoche

had

shortly

before

received

visit from his early

American

an

student

E. Gene Smith, who had given him

image of Sakya

Pai].4ita

many

and

texts

that

had

been

recently

published from India. Rinpoche

had

been

autobiography
Taranatha,

especially

delighted

to

receive

the

of]onang

whom he praised

as

being truly Vajradhara.

He told stories from

Taranatha'

life

and

showed

them

certain

passages

from the text. In particular

he

related

the

episode

in which

Taranatha

met

the infant future Fifth

Dalai Lama and perceived

great harm this little

through

his clairvoyance

the

390

being

would

bring

practices,

he

dharmadhiitu
that

the

great
have

with

a snap

child

would

Rinpoche

for the jour-nal

Jetsun

Sakya

involving

view

with

"The

In September
Tendzin

rwice.

During

Synod

was

boy

into

But

knowing

benefit

rhe

Tibet

to

in

received

who

visit

answer

question-andand

as

answers

Rinpoche,"

from

witnessed

session

as

Mesinai

Susan

The text of

translator.

was

(rwo?)

at rhe

published

Parabola,

as

the

An Inter-

of Blessings:

volumes

5-1

51-53.

Lama

reception

the

Transmission

Deshung

pages

Jonang

'

Parabola,

Mendoza

rhoughtful

brief article

12

own

Vajrabhairava

fingers.

great

and Jared Rhoton

Rinpoche's

(1980),

bring

center

Helen

questioners

of his

also

writers

of the

"liberated"

let him live.

SEATTLE

to his

future
adept

could

general, Taranatha
Dezhung

in the

As

tradition.

IN

SAINT

and

Gyatso

his

first

planned

Ocrober

1979,

H.H.

rhe

Dalai

(b. 1935)

visited

New

York

Ciry

visit,

on

September

in His Holiness's

7, 1979,

honor

at the

114. Dezhung Rinpoche

September

1979.

House

of rhe

New York
in exile

the

mandala

offering to H. H. the Dalai Lama. New York,

Cathedral

mar_l<;lala

whole

Rinpoche

representa-

approached

he make

of

offering

New

refused,

of Tibet, and when

of St. John

tive

Dezhung
offering

ro

Rinpoche,

Divine.

Tibetan

saying,

"His

offers him

in the

communiry.
Holiness

mar_l<;iala,

The

government

requesting

His Holiness

York

one

the

of the Tibetan

is

At
the

one

that

name
first
ruler

means

of that."

they prevailed

standing!

I'm

lame

in

But finally,

through

repeated

requests,

upon
m

him to give the great

Tibetan Buddhists
and nearby

on

East

were

Coast

remain

391

am not

offering.

capable

to

needs

YORK

foot and

NEW

TO

all

one

VISIT

by

SECOND

from

all the centers

in New York

the
invited

to this

as a

gathering

formal

"tea" and reception.

When

making

the

symbolic

Dezhung

offering,

Rinpoche could not remain

standing

the

whole

time.

But

holding

the

mai].4ala

before him, he launched

that

watching

profusely

and

offering

minutes.

forty

The

thousand

and listening,

many

of them sweating

in the hot

and humid

"Indian

had finished,
official

some

for

detailed

formal,

just sat there,

Americans
silently

on

went

into
of the

exposition

energetically

summer"

weather.

When Rinpoche

the

interpreter

(who

must

have

been

completely

overwhelmed),

up

summed

Dezhung

Rinpoche's

exposition

in

one

about

minute of English. Some

members

but

others

occasion,

sensed

even

by Tibetan

the

without

how

experience

Rinpoche

1216

He

Minyakpa

himself admitted

Palden

an

to

of the

that

even

full and detailed exposition,

mentioned

that

later

to

disciple

of

the

Ngor

forty-ninth

Chokyi

1784-1854),

(ca.

Gyaltsen

as

early-nineteenth-century

Dalai

Lama,

Gyatso

(18!6-1837),

after

performing

offering and exposition.

detailed

mai].4ala

1217

When H.H. the Dalai Lama

drama

1215

Pai].4ita

who had been linked

York

and

his

paralleled

abbot Yongdzin

tutor

gravity

spe-

occasion.

Tsultrim

great

knowing Tibetan.

he had given

befitted the

in Seattle

or

monas-

tic standards

cial

how to react,

1214

Later, Dezhung

as

did not know

of the audience

they felt cheated,

little later visited New

second time,

Dezhung

Rinpoche

was one

of the first

to greet

him

when he got off the airplane.

Rinpoche

number

of]etsun

to greet

students

disappeared.

how

to

the

airport

with

the

Dalai

Lama,

when

suddenly

he

Some-

was

he

gone

had
Sakya

pushed

through

the

throngs

of people;

then, leaving all his students

behind,

ceremonial

to hobble

limping

along

with

cane

his

and

scarf, he managed

way

his

through

security

and

was

standing

there waiting when the

door

of the

plane

opened.

1218

He

later

told

some

of

his J etsun Sakya students

foot

he

that when

on American
had

seen

not

seen

he had

the Dalai Lama

the

Dalai

Lama

at

all,

but

and that ten thou-

AvalokiteS'vara,

up on

sand tiny hairs had stood straight

Dezhung

setting

soil,

Rinpoche

also visited

his neck.

His Holiness

1219

at the

latter's personal invi-

tation. One day

telephone

call

was

received

at Jetsun

Sakya from the Dalai

Lama's
arrived

private

to pick

staff,

up

and

soon

thereafter

limousine

392

Dezhung
hotel

Rinpoche

room.

up

bur it ended
during

this

time

the differences
Wangchuk

the

Dalai

questions

between

and

to last just two hours,

Lama

asked

answer,

to

the interpretations
Ludrup.'

question,

slightly

saying

exasperated

modesty.

Finally

him

the

by

exclaiming:

"What

then

knew

to
he

you

is this? Are

Rinpoche

on

during

have

was

to explain

unable

and after

Rinpoche,

like

an

while

extreme
grasped

shook

playfully

the

humbly

Rinpoche's

came over to
and

time

him,

old dog who

before he barks?"

did

remarked

informality
said

with

about

of Khyentse

Each

220

was

he

give

to the best of his ability.

questions
later

he

shoulder,

has to be kicked
Only

practice

as

Rinpoche

these things. The Dalai Lama persisted

became

Dezhung

to meditative

relating

Mangtho

asked

Lama

declined

him to the Dalai Lama's

supposed

about the Path with Its Fruit, such

and especially

Dalai

take

was

SEATTLE

taking nearly the entire day. It is said that

many

Rinpoche

and

The visit

IN

SAINT

the

their

remarked
learned

Dalai

The

Rinpoche'

and wise,

but

answer

Dezhung

Lama's

meeting.
after

in and

122 '

the

Rinpoche

direct-ness

Dalai

I had

and

Lama

departure,

no

idea

is
"I

how

much so!"

1222

The Dalai Lama told Dezhung

"Rather

than stay-

'blond-heads'

ing here

their ABCs,

1223

at

Rinpoche

and teaching

one

point,

the blue-eyed

be much better to

it would

return to India and teach the Dharma to learned monks.

A

schools."

Dezhung

American

Jetsun

and

"I want

told

all

is

needed

Tibetan

four

one center

Our center

was

to provide

our

in

never

the result

over an auto

as we
about

body

directing
he

of

emphatic

spoke).

his

very

became

lot of love

we were
com-

lish

Dalai

on

October

1226

and devotion

completely

was a

no

unable

fort he deserved.

bit like

(a

Lama

but had absolutely

that. The center

shop,

Eng-

The

later recalled:

Rinpoche],

tried,

1225

and he visited

member

Lama with the

sensitive

in

His

normally

bring him here to Jetsun Sakya!"

[Dezhung

As hard

invite

was

he

occasion

for- mal invitation,

14, 1979. As

resources.

this

Mendoza

he normally

our guru

to

Though

circumspect

on

you to

Helen

was sent a

we were

you

like

to

wanted

Sakya.

students,

language

to

lama

teach

Rinpoche

to

soft-spoken

forceful.

med)

can

who

1224

Holiness

he

(ris

nonsectarian

there-one

huge

And
loft

a vast sunny cave,

with views from all sides. There

was an

up

you got

the

whether

three

you

sto-ries, but when

would

ever get out.

elevator
in, it

that went

was "iffY"

SECOND

VISIT

NEW

TO

YORK

393

we

On the day of the Dalai Lama's visit,

the center premises

and polished

greasy street

the

created

outside. Some friends

an enormous

can

our

presenting

even

our

his behal

on

had

the sidewalk in

imagine how it felt to be

odd but loving center to the Dalai Lama

him-self. And
efforts

even

ofRinpoche

on

chalk ma.J).s[ala

front of the entrance. You

had cleaned

and the stairs and

though Rinpoche

was

it

us

only praised

uncertain

for

how others

would respond.
people

Some

particularly

well

who

were

were not

to guarantee

been assigned

responding

the Secret

Bringing him into Harlem, into

perched

high and exposed

windows,
arrived

was

definitely

they marched

the elevator,

few

stripped

crowds.

all sides

by big

The Secret

he

out the place, nixed

to control the situation.

chicken

rolled around

Service

the

parts store and

and pulled in front

His Holiness

who had

safety.

rickety build- ing

limousine

the wholesale

chalk ma9s[ala.

men

high risk to them. Before

and prepared

cars,

on

in, scoped

Then His Holiness's

corner, past

Service

His Holiness's

men

did not wait for

of the colorful

controlled

anyone

but

the

sea

out into the

jumped straight

scarves.

ceremonial

of waving white

The Secret Service

was

thrown into

panic. The driver of

the limo also leaped out, slamming

the door shut

behind him, leaving the limo with engine running and keys locked

inside. All

secu-

rity dissolved

at that moment and the locked limo

became the crisis

of the day.
When His Holiness

rose

stepped

into the elevator

and

into the

third floor to greet

with
had

us.
a

Dezhung

Rinpoche,

he

was

alone

We

day that

hundreds

was

perfection.

The loft held the

of people

area

the big kitchen

comfortably,

cooked

tea and rice

and offerings
for

our guests,
When it

was

and

we were

truly visitors

time for His Holiness

to Tushita.

to leave, he went

down in the
elevator
stepped

to the Secret Service

below, who

as

out of the

front door just managed

to unlock the limo.

he

At Jetsun Sakya, His Holiness

reading-transmis-

Awakening
Rinpoche,

sion

(Byang

as

well

for

the

the Dalai Lama

Lamp for

chub lam sgron)

as

of Atisa

the

gave a

Path

to

to Dezhung

the Mii 1}i lung reading-transmission

to the whole center membership

and assembled

guests.

394

lo, fall 1979,

Rinpoche

at the

see

Dezhung

IN

SAINT

Rinpoche

SEATTLE

met

also

Dudjom

and party in New York. Both of them traveled

same

time

in October

to Woodstock,

of 1979

to

H.H. the Karmapa.

While

in

Woodstock

at

and

the

Karma

T riyana

Dharmachakra

center at the time of H. H. the Karmapa's

visit, Dezhung

Rinpoche

the

for

on

H.H.

Tibetan

the

grammar

Karmapa

Rinpoche.

To

establish

Kongrriil,

he

requested

reading-transmission

on

the Avalo-

T. Burkhar.

traditions
Karma

among

current

teachings

(including

Kagyiipa

the

and

the

ba

Rdo

rje

Siitra.

major

ba

four

seng ge,

to

with

the
1227

he

gave a

translated

by N.

differ-ent

Rgyal

the

[dmar khrid] of Tshembupa,

spong

connection

him

meditation,
the

chen)

Kongrriil

of the community,

among

great

Pal].chen's

Jamgon

Dharma
from

kitesvara

From

and

transmission

(Si tu 'gref

of the Amitiiyus

To the general members

talk

the readingand Situ

Maiijufriniimasa'!lgiti

com-mentazy
both

gave

Avalokite.5vara

Tibetan

rgya

practical

Buddhist

mtsho

of the

instructions

Zla ba rgyal mtshan, Skye

and

Dpal

mo),

on

this

occasion

taught

he

acknowledged

Khathar,

In

the resident

teacher.

at

Woodstock

monastic
Kunga

not agreed
to

him for

from

to give
India

Chobgye

to

laywoman

ego

telling
If you

receiving

first

that

them from

with

midge bsnyen

nun

would

be

holy place."

of

celibate

ma). He also ordered

observe the rule of not eating after

be

them

him. He then

vows

the

will

receive

in Lumbini,

on

student

her: "You
could

lama and in such

start

led

months. At first he had

a great

But she insisted

also

requesting

Rinpoche

wonderful-from

her

Triyana

Rinpoche

been

many

Nepal.

of Khenpo

for his American

had

vows,

the

and

students

Karma

Dezhung

who

universally
Thangrong

1228

ceremony

ordination
Wangmo,

ordination

from

were

the

adept

of

and

the

center,

Dharmachakra

going

practices

master

Most of the listeners

Gyalpo.

told

the

Tibetan

noon on

her to

days when she

did not have to work.

come

She had

nun's

vows.

The

Karma

Triyana

before

the

two

center

ordination,

Jetsun Sakya
been

from Seattle

stolen).

to meet him and receive

of them

traveled

in upstate

she

lost

New

her

together
York.

wristwatch

Center in New York City (it

At

first

Dezhung

to the

The

at

may even

Rinpoche

could

day

the
have

not

decide whether
just

a temporary

was

just

ahead.

1229

an

this

was a

obstacle.

obsta-cle

bad sign for her ordination,

Finally

(bar chad),

he said he supposed

and the ordination

or
it

went

SECOND

In 1979-80,

VISIT

the

to New

York

Earlier,

when

studying

that

he

invited

be

reborn

arrived

there,

would

be raised

on

this

occa-sion

near

prepared

according

Rin

gter

that

young
had

and
stated

barbarian

prayer

that

Dezhung

whether

it

flags

Rinpoche

was true

told him: "I saw

deities

are

the pole for

there,

that

on a

dence for the deities

the

and raised

was

adding

Boulder. Trungpa

house

chen

of treasure

said,

shrine-resi-

to Kongtriil'

to visit.

Shenga

non-Buddhist

the mountains.

prognostication-vision

came

also

The local gods of Tibet had

asked Trungpa

he had prepared
mountain

he

in

the Dharma.

already

Tulku

Rinpoche

Rinpoche
Rinpoche,

Shenga

would

395

Dezhung

Dezhung

under

YORK

Trungpa

Chogyam

and

land to spread

on

NEW

TO

in

my

and I

a prayer

flag

Lha tho btsug.r tshul found in the

mdzod

[Kongtri.il'

s great

compilation

texts (gter ma)]."

Dezhung

Rinpoche

also asked him: "Do

you

plan to

stay in the United States?"

Trungpa

Rinpoche

prognostication-visions
bodhisattvas

replied:

I have

seen

"In

that

my

many

lamas and

have taken birth in Canada. So I am going to

settle

as

there,

Buddhist

that

religion."'

will

of greater

be

benefit

the

for

230

1980
Dezhung

Rinpoche

exposition

of

Visions

at

(Snang

Jetsun

February

g.rum

mdzes
in

Sakya

gave

he

finally

Ornament

rgyan)

addi-

tional

In

19, Rinpoche

empowerment

the

gave seventy

he

initiation

Jetsun

for Vajra

March

and

belonging

and Dagmo

is

1,

1980,

received
raising
also

Kusho

the
in

my

funds

presented

Twelve-Armed

the

and guests

co

the

the "Thirteen

Rinpoche's

niece,

came co New
him an image

Kusho, and sister Ane Chime

"This

28.

Sakya

texts. Five days later

members

Sakya

Garu4a

connection
February

at Jetsun

Tara

ual
and

of Sakya. 1231

Golden Dharmas"
On

for the related

in

on

conferred

White

for

reading-transmission

man-

January

teachings

with the Path with Its Fruit, concluding

On February

main

Three

preparatory

1980.

January

his

of the

finished

Beautiful

the

offered

third

such

life,"
[for

the

image

center

GaiJ.eSa.

I have

good sign for

mon-astery]."1232
with

ofJambhala.

ofJambhala

he said, "and it is

Tharlam

Dagmo

York to visit,

a rare

welcoming

Dagmola
thangka

reception

of

took

place

that included

Dzong

troupe

corresponded

month,

Tibetan dancing

of the

with

Yeshe

the

by the Orgyen Cho

Nyingpo

fifteenth

of

center.
the

This

first

day

lunar

the holy day of the Buddha's

gave a

and Rinpoche

sht>rt

IN

SAINT

SEATTLE

many

displaying

talk describing

miracles,

the origin of

this holy day.

From

the

practice

beginning

gave

Rinpoche

Dagmo

March

2.

Kusho

at

Rinpoche

The Excellent

translation

with

in 1979

Rinpoche's

accounts
making

their

should

go
his

superhuman
Gaton

many

Singapore

and

and

with

showing

what

each
with

Jetsun

foundation

Lekpa,
Sakya

practices,

session,

his

had

English

center,

its

precise

schemata

one
feats

Dezhung

signified.
of the

of his

own

Rinpoche

to embark
in

for

each rice

accounts

members

some

an

on

book

which

where

foundation-practice

Ngawang

to

'bum

supplemented

graphic

instructions

gro

Sakya

work

descriptions

offering,

and

April,
how

from

text

This

practices

the maJ]4ala

own

one

expounded

the

from

detailed
of the

prompted

for

late

on

(sngon

Practices

Tibetan

Ling.

Supplementing

teacher,

time

until

instructions

interpreted

this

Tenphel

Sakya

nearly

of

Path of the Two Accumulations,

published

heap

of March

series

the Four Foundation

bzhi).

been

retreats.

on
At

one

least

under

some

Norlha),

Rinpoche's

practices

in

the

12,

for

Dezhung

con-

celebrated

Sakya

for

tradition

present
support

of

of

of his

Bari

Kusho

the
this

On

Lotsawa.

was

(tshogr

'khor)

day,

March

anniversary

gave

he

At the

presented

Sakya

took

Tharlam

four

monastery

this

an

of Wisdom,

end of the

with

with the eight auspicious

with almost

Pa!]4ita,

of Sakya

third
day

by

at the

time

next

Bodhisattva

Mafijusri,

Jetsun

Rinpoche

also

1233

accompanied

feast"

The

on to

foundation

first

the birthday

was

silken scarf decorated

Members

"tantric

itsel

Dagmo

his

the

for

Padmasambhava.

coincidentally

empower- ment

center

all

In

retreats

went

Flood

Rinpoche,

ducted

1980.

prostration

later,

13, the center

the

and

refuge

cabin in New Hampshire.

Sakya

ceremony,

after

in September

years

Jetsun

in

to Seattle

several

Kusho,

of Jetsun

from

shortly

completed

a remote

On March

which

(with

assistance

David

Dagmo

ceremony

center

supervision

Biggar,

Sarzotti

complete,

was

and

and

close

of III,III

Sakya

drill-sergeant-like

departure

to

addition

sun

at the Jet-

Rinpoche's

compassionate

retreat

prostration

undertaken

Dezhung

Lama

of

and

refuge

was

repetitions

long

symbols.

opportunity

to

thousand

dollars

in

building

project

in

India

or

Nepal,

in gratitude

had been giving for

On

April

10,

many

Dezhung

Columbia

University

on

Hinayana,

Mahayana,

and

April 19, he

gave

for

months.

the

Rinpoche
the

teachings

he

lectured

at

differences

Vajrayana

the initiation

Sakya. The next day,

all
1234

between

Buddhism.

On

for Green Tara at J etsun

SECOND

VISIT

saw

NEW

TO

visit

to

Center in Queens, where

he

April

20,

features

his

was one

This

before leaving New York.

In May
Cities

of Minneapo- lis

second

time,

Buddhist

giving

Teachings

Reincarnation"
Auditorium

subsequent

on

of the

public

Ch'

an

Zen

of his

last

Rinpoche

and

Buddhist

talk about the special

the initiation

public

teachings

1235

Dezhung

Ig8o,

the

gave a

practice and bestowed

ofVajrayana

of Amitabha.

397

YORK

St.

one-day

on
May

a
17

on

seminar

Fearless

at

236

the Twin

in Minnesota

the

During

"Tibetan

Death

Bell

of M i
nne so ~a

University

teachings.'

visited

Paul

and

Museum
and

two

his one-month

stay at the invi-tation of the Sakya Thubten Dargye Ling

center,

he

lectures.

1237

gave

sixteen

empow-

erments

and

seven

of the Cambridge

and Further

I
I

N EARL

by

was

who

Rinpoche,
Trizin
him

Paul

Johnston

pro-

later

the

early

exoteric

Path

met

when briefly

returning
Trizin

"You must

He

really

is

Johnston

to

see

back

David

1970s

with

and

had

Its Fruit

(Lam

Bodhifield

New

York

House

on

'bras

summer

this

He

is

lama,
really

from

tshog.r

He had
of 1976,

in Boston,

to

see

Buddha!"

Jared

Oezhung

Long Island.

before

Dezhung

Rhoton

him, and the two of them traveled

to

Sakya

received

to the United States from India.

meet

back

Dezhung

ness

in winter 1975/76.
in the

led

Johnston,

by

influenced

Mass-

of students

Rich.

had told him shortly

Buddha!

was

group

of His Holi-

Rinpoche

H.H. Sakya

visited Cambridge,
small

disciple

in Rajpur

Dezhung

India,

and

Center

Teachings

foundly

had been

bshad) instructions
first

Rinpoche

for the first time, invited by

since

the

1980, Dezhung

juNE

achusetts,

~
Establishment

he left

Rinpoche.
So

when

came up

in late August
Rin-

poche

at

Johnston

Johnston
foreheads

it

found

Rinpoche,

though

seen

had

together

all the lamas

to

wonderful

meet

Tibetan

monks

(in respectful

greeting)

Rinpoche's

however,

leaned

foreheads,

and they

Johnston

saw stars,

on

hand

at

forward

collided
and

up

belief until he looked

his

he

and

him with

he ducked

head.

in to

Rinpoche,

moment

this

with

their

in India, but

blessed

their hands. So after doing prostrations,

receive

jarring.

touching

met had always

he had

Dezhung

was

meeting

first

their

to

resounding

touch

thump.

was humiliated beyond

saw Rinpoche holding his

head between his hands, laughing with all his might. '238
Jared Rhoton went

After this meeting,

back to New

York City to

try to get the Jetsun Sakya center rolling,

and Johnston

returned

to study further
ston

was

to India for

sev-eral more

months,

under His Holiness

Sakya Trizin. John-

go

retreat

preparing

to

Indira Gandhi declared

into

Hevajra

when

EST A B ll S H MEN T

her Emergency.

up

THE

The C.I.D. officers

whom he had good

ended

CAM B RID C E

399

CENTER

walking

connections
into

hostile

C.I.D

told he had three days to quit India.

in Dehra

were

Dun with

transferred,
office

115. Dezhung

and he

and being

Rinpoche

Carden, June 198o.

in

Boston

Johnston's
Holiness

expulsion

occurred

Trizin's

Sakya

just

second

to

prior

to

trip

His

America

(in

autumn 1977). So shortly after he returned, His Holiness

was

in

New

Rinpoche.

Boston,

York

receiving

came

Johnston

and

His

Holiness

study Tsharchen'

of generation

detailed

teachings

to

kindly

arranged

exposition

of Hevajra

Following

Seattle

Holiness
Madelin
arranged
His

the

and

1978),

come

to

with

Attach- ments"

instructions

Kagyu

Boston
teach

the

the

and

This two-day
first

given there. About

time

of the Sun,"

main

T rinlay

Lee

dhatu
from

bra!)

His
and

center

center
the

for

Four

mind-training

Arapacana

program

Sakyapa

for

Post

Kunkhyab

"Parting

the

teaching

flew back to

arranged

Boston.

bzhi

give

him to

for

Rinpoche

Dharma-

pa

(Zhen
there

empowerment.

was

the

to

to

from

of the outer stage

his

of

Johnston

briefly

Nolte of the

Holiness

Boston

completion

Dezhung

York

Rinpoche.

in New York, Dezhung

(May

New

(the "Light-Rays

Nyi ma'i 'od zer) with Dezhung

programs

from

down

Maiiju.Sri

of His Holiness

teachings

had

in

been

400

hundred

teachings,

and

people

fifty

close

Rich played

attended.

became

friend,

Mary Anne
of first

was

Dower

on to

Through

these

involved

in Dharma.

vital

role in all the later happenings

nucleus

SEATTLE

David Rich,

Johnston's

Rich,

IN

SAINT

Johnston's

and Johnston

students

Sakya

become

in Boston/Cambridge.

Dower,

in Boston.

Mary Anne

at the time, and she went

girlfriend

disciple

the

formed

of His

Holiness

Trizin's

Sakya

sister, J etsun Kusho Chime Luding.

Johnston

early

retreat

there.

Rinpoche's

back

to New York

returned

and

1979

ended

He had

guidance,

up

doing

Rinpoche

to Seat-tle to teach and felt

activity

continued

had

that

or

40o,ooo-mantra
Dezhung

to do it under

hoped
but

City in late 1978

the

been

as

long

invited

as some

at J etsun Sakya, he didn't have to be

present.
Disappointed
found

the

Riverside
Johnston

at

Rinpoche'

conditions
Drive,

at

felt

His

difficult.

to help Dezhung

but Johnston

forced

Jetsun

absence,

also

at

400

then

Holiness

Rinpoche

to

Johnston

Sakya,

write

had

asked

in New York City,

to

His

Holiness

explaining

in New

ever

how difficult

York

"in

that

surrounded

By

it to remain long-term

that

up to

roach

motel

by-egad!-New

New

apartment

York

later

lower

realms

become
that

extermination

to

thanks

to help

their

med-itator

and their translator,

Jared

Rhoton

meals,

ston's

through

daily

meal-time

breaks,

cooking,

up
one

present to talk and

One retreat

assistant

of the center's

(Sonam
their

serving

the kitchen.

under

ofRinpoche's

fruitful

this

projects,

there

significant

and

sow

the

members

Tenzin),

had

meritorious
Johnston

his

During John-

students

carry out requests or

later considered

more

The center

accomplished

and then cleaning

regularly

one

They

from

retreat

in retreat

retreats.

of the

vows to

fledgling

with

future

this.

denizens
immunity

performing,

students

own

for their

center's

that bad, and it

40o,ooo-mantra

the

center,

Dharma

(Any

hosts'

help.

in New

Dharma

enjoyed

life.) Johnston's

Rinpoche's

opportunity

service

could

1239

was not

expensive.

support,

provided

discussed

he

the

Drive

it sheltered

refrain from taking

Rinpoche's

of

Yorkers."

standards,

at 400 Riverside

would

seeds

Rinpoche

ifDezhung

Boston,

made the offer just to get out ofliving

Johnston
York,

come

to

wanted

he found

adding

City,

was

favors.

to have been
both for

the

meditator

and for

those

who

their lives to cook and clean.

Johnston's

him

later,

Dezhung

offer to help

because

Rinpoche,

took valuable

time

from

1240

in Boston

His Holiness

caught

then wrote

setting other wheels

up

with

letter

to

ESTABLISHMENT

rolling.

Johnston
months

Several

came

OF

promptly

later

from

receive
him.

Boston

teachings
Johnston

detailed

siidhana

CAMBRIDGE

his

forgot

own

(in July 1979) Dezhung

back to New York City, and

ciples

THE

401

CENTER

began

to

letter.

Rinpoche

few dis-

commute

regularly

to

from

could

continue

studying

Tsharchen's

Hevajra
exposition

(the

"Light-Rays

of the Sun")

with

him, staying three

days

week and returning to Boston for four.

After Dezhung

Rinpoche

finished

teaching

the Three

Vzsiom and related

introductory

teachings

in New York

in spring 1980, he

told his Boston students, "Since I have finished

why don't I come

we

could

Hevajra

spend

up to

work here in New York,

It would be quiet, and

lot of time working

on

Tsharchen's

siidhana exposition."

Paul Johnston
brought

my

Boston?

Dezhung

1980. The second

liked

the idea.

Rinpoche

day Rinpoche

to

The Boston
Cambridge

was

students
in

June

in their house at 41

Harrison

Street

in Somerville,

sur-prised

them

by

"Sakya

and turning

at

the

of Boston,

he

Ling"

Shedrup

from June

every

Nearly

gave

Rinpoche

Harvard

suburb

center.

taught

inter-preted.

events.

with Dharma

it

Dharma

Rinpoche

Rhoton

lectures

it into

Dezhung

Jared

naming

Divinity

to

main

four

filled

public

(one

School

and

30,

was

day

each

one of the most successful lecture series the

ever sponsored. The very first lecture, on ultimate
and conventional
reality
("The Two Truths"),
was
stunning. Rinpoche
was in peak form, and Rhoton's
interpreting
seemed
perfect.
At one time Dezhung
Sunday),

center

Rinpoche

spoke

translated

in forty-five

for

was awe-inspiring.
could

see

actually

of him. Dezhung

Qune 15) and

on

a gen-eral
gave .a brilliant
really

from

the

based

on

The

the

minutes.

Rhoton
the

Rinpoche

also

talk

lengthy

com- mentary

Harvard

gave

program

said

that

talks

on

Dharma.

exposition

from

on

he

the Bardo

Qune 22), which

was

Then he

of the "Parting

(Zhen

Attachments"

instructions,

later

Rhoton

translation

written in the air in front

the Three Yanas

and

which

Rhoton's

himself

letters

introductory

Four

mind-training

minutes,

forty

pa

practical

bzhi

brat)

standpoint,

of Gorampa.

attracted

large

audiences.

For

the

present,
Sak.ya

first

program

which

remains

lama's

lecture

three lec- tures

hundred,

and

program at

two
the

in the Boston

were

attended

one

hundred

Johnston

hundred

most

by

area.

one

people

ever

house

each evening.'

were
a

attended

The subsequent

hundred

listeners.

and Rich's

forty people in attendance

that

fifty,

one

Meanwhile
had thirty-five
241

the

to

402

SEATTLE

of refuge

disciples,

those for the bodhisattvas

Sakyamuni

and

~ ;

Jambhala;

V a jrapa

and

Green Tara;

vows

numerous

including

Avalokitdvara,

to

vows

initiations,

gave

Rinpoche

Dezhung
bodhisacrva

IN

SAINT

and
and

the
also

Mafijusri,

Buddha;

116. Dezhung

with

Rinpoche

child, seated before

small shrine in

Somerville,

Massachusetts,

R.inpoche

Visiom,
gathered
weekly

gave a

also

in which

he

together
practice

three-day

summarized

a group

sessions.

seminar

the

of students

Two

on

entire

the

June 1g8o.

Three

text.

He

and

instituted

of Rinpoche's

students

from

this time Iacer

went

on to

be Lama

distinguished
Perna

themselves.

Wangdrak's

partner, and she has done several

liturgical
mightily

works.
for

Rinpoche

and Los Angeles, and became

In all,

seven

receive

the

one

Liz Wick
translating

other trans-lations

Susanne

Dezhung

first

of

Fairclough

labored

in Boston,

New York,

of his premier students.

students

of his from Cambridge

esoteric

transmission

Fruit in India in winter 198o/8r. '243

of the

would

Path

go to

with

Its

ESTABLISHMENT

THE

OF

CAMBRIDGE

403

CENTER

During

July

1980,

Dezhung

Rinpoche

returned

to

New York State and visited Lama Norlha at the country

retreat

center of Kagyu Thubten

Road,

Wappingers

Falls.

Chol-ing at

The

main

situated not far from the Hudson River, and in

by it had been
Norlha

other

brush

performed

rituals

members
Ciry.'

fac-

long

to consecrate

tory. There

the

land,

was

years gone

he and

Lama

ceremony

fire-offering

of both Kagyi.i and Sal{}'<\

Sheafe

127

building

assisted

by

and

some

centers in New York

244

Return to Seattle
Early

1980,

in September

returned
When

Dezhung

Rinpoche

finally

to Seattle.

he

arrived,

he

found

residing

at

the

Seattle

Sakya Center the outstanding

Sakyapa

scholar

Trehor

Dhongthog

Trulku

Ten pay Gyaltsen (b.

1933), better known outside

Rinpoche.

1245

The

Tibet

as

T. G. Dhongthog

two

became

close

on

collaborated

tant

as

projects

Rinpoche's
Lama

and

in

the

years

following

such impor-

writing

the

biography

ofDezhung

teacher Ga

Jamyang

and

Gyaltsen

biography

of Gaton

Ngawang

Lekpa.

Dezhung

the

to

supplement

Rinpoche

dictated

the

much

of these works, and

Dhongthog

even
At

the

Avenue

Rinpoche
Cyrus

days

ma) teachings,
at

the

using

three-day

1980,

the

on

Burke

center

teachings

Later,

(Bio

manual

on

the Six

on

the last

sbyong

don

bdun

Thokmay

of Gyalsay

of Richard

gave

Rinpoche

Dezhung

at the Theosophical

Seyfort

discourse

Baldwin

and

the

small center in Seattle. The first night

The next

held at the Dharmadharu

David

them,

interpreting.

invitation

by Lisa Anderson.

and the

and edited

Choling

Mind- Training

Shamar Rinpoche'

held

gave a
Steams

ofNovember

Seven-Point

Sangpo,

was

arranged

Thegchen

Sakya

Perfections,

three

later

them for printing.

in Seattle,

Dezhung

the

Rinpoche

calligraphing

were
Ruegg,

Society

two nights

and

interpreted

the lecture

was

center in the University district,

translated

by Steams.

Dhongthog

Professor

Rinpoche,

and

many

others attended. At the end, Rinpoche

spoke about

the Trungpa Tulku lineage.

Dezhung
times

during

there

that

Rinpoche

he had

visited

center in Vancouver
In

about

Columbia,

Visions

and

visited

early

and

twenty-one
1981

gave a

(Snang gsum),

with Its Fruit practices,

(Six tapes of

also

this period-he

he

series

Vancouver

said

his

after

several

final

at Lama

taught

visit

Kalu's

times in all.
visited

Victoria,

of teachings

preliminaries
with Cyrus

to

on
the

Stearns

British

the
main

Three
Path

interpreting.

these

teachings

work

manual
first

exist.)

of Jetsun

on

nigh,t

the
he

He used

Drakpa

Three

gave a

SAINT

IN

the ]o lcags

Gyaltsen

Visions and
wonderful

SEATTLE

that

Three

is

ma

manual,

the

earliest

Continua.

The

on

lives

exposition

the

of the Path with Its Fruit masters. Then for the next few
days he taught

the main topic. He also

for Thousand-Armed

117. Oezhung

Rinpoche

attending

Avalokitdvara.

a party

gave an

1246

hosted by Seattle students.

initiation

While Rinpoche
Nepal,

Cyrus

explanation

on

the

( 'Khor

was

and

of Gaton Ngawang

"Inseparability

'das

preparing

Maruca

of

to leave

Stearns

Lekpa
Sa111sara

for India and

requested

Rin- poche's
and

the

text

Nirva1,1a"

dbyer med) theory of the Path with Its Fruit.

He taught it to them privately

at his house.

1247

I
I

N SPRING

OF 1981,

the

for

Temple

7
in Nepal

in about March, Dezhung Rinpoche

India for the first time in twenty

astery

~
n

to India and the Beginning

of the Tharlam

years,

returned to

a mon-

planning to reestablish

remaining

Tharlam

monks.

He

brought with him his

life

savings,

together

with

money

whatever

two

his

siblings had been able to

gather.

to Delhi and stayed for

He flew

New Delhi, in South

of his old student

deputy

office

field

for

Gene

director

South

Dr. Kunzang

of long

standing

Ane
statue$

Kunga

He

Nyima

from

Part

U.S.

was

came

for the future Tharlam

based

Library

an

Lew

and

in

there

by

American

disciple

offered

mon- astery:

as

of Congress

his

student

Hemenway.

in India, his American

Wangmo

days

few

accompanied

and

Seattle,

II, at the house

was

who

Smith,

of the

Asia.

brother

after his arrival

Extension,

Soon

nun
seven

the

him
those

of the

five

Gene

or

hours

near

each

to be

north

state. Dezhung
of the

and

omen.

excellent

for

drive

large

Dezhung

and

Rinpoche

settle-ment

to the Sakya

the southeastern

teaching

of Ngorchen

an

arranged

car to

American

five

Pradesh
of the

kindly

Smith

Puruwala,

one

This he interpreted

comfortable
four

and

founders

Sakya

Tsharchen.

of Himachal

Rinpoche

arrived

near

the end

eso-

transmission

of the

teric

Path with Its Fruit by H.H. Sakya Trizin. When the

reached

the

welcoming
Khyentse

Zimwok
lags

riverbank,

Trulku,

chief-tain

most cordially
Then
Palace,

he

was

was met

the

Luding

by

of His

greeted

with great

Dzongsar
Trulku,

Sangs

Trizin),

who

car

formal

rgyas

and

greeted

the

him

tea and other refreshments.

Rinpoche

residence

large

Gyalsay

Shabdrung,

Tsering,

and offered

Trulku,

Trulku,

of H. H. Sakya

Rinchen

Dezhung

Traruk

Chiwang

(the chamberlain

Dra'u

it

party including
Trulku,

of

border

drove

Holiness

on to

Sakya

ceremony

the

Drolma

Trizin,

where

amidst

the

wailing

of shawms
Rinpoche,

Chobgye

was

118

invited

Dezhung

blaring

to

of long

(rg;ya
and

IN

SAINT

by

Luding

trumpets

ritual

gling)

SEAT T LE

H.H
Khen

and

the

Trizin,

Sakya

Rin-poche.

He

stay at the palace.

Rinpoche teaching at the great Polh wilh /Is Fruil convocation.

Puruwala,

India,

March 19B1.

On

the

Mahaparinirval)a

Drakpa

Gyaltsen

(the

month),

Dezhung

Rinpoche

anniversary

twelfth

gave

of

the

the

of

second

Avalo-

Jetsun
lunar

kite5vara

initiation
about

the

to

whole

biography

of the

Gyaltsen.

Then he

of

was

He

ftve

he

as tea

monks,

by

the

Drakpa

rupees

and twenry-five
to all. The

in

to each

Western

party for him at the

welcoming

including

ter

thousand

and food

also greeted

numbered

expounded

mas-

hundred

to His Holiness

gave a

which

also

founding

gave one

well

present

students
palace.

as

and

Sakya

all (ten thousand

individual),

assembly,

hundred,

fifteen

welcoming

Luding

committee
and

Gesar

Lama

Kargyal.

Among
the

the teachings

were

time

Lekshay

Gyatso

Ngor

(Luding

the whole
White

1919),

Luding

on

and

Khenpo

two

Rin-poche

chieftain

Rinchen

Tsering.

Bir and

were
gave

separate

Trichen

initiations

Jamyang

for Bhiita4amara

He

also

once

received

by
for

once

also

the

to

gave at

and Arapacana

Nyima

initiation

occasions,

and

blessing

Tenpay

the

at

from

Khyenrab

Ngawang

He himself

Chobgye

received

the Vajrayogini

b. 1931), which

assembly.

Tara

Rinpoche

of Vajranairatmya

Rinpoche

(b.

Khenpo,

Dezhung

initiation

Trichen

Chobgye

from

the

for

Dra'u

the palace

Maiijusri

to

RETURN

Mundgod

INDIA

TO

monks,

and

of the Puruwala

For several

weeks

his American
teachings

before

empowerment

long-life

the people

settlement.

Dezhung

to

1248

Rinpoche's

arrival,

stu-dents at the Path with Its Fruit

had been excited about his possi-ble

appearance.

rumors went around about whether he

come. When one day an automobile rolled up

All sorts of
would

Rinpoche

got out, all his Western disciples

and

rushed to

greet him. A shock awaited them because, from the

moment he alighted from the vehicle, he became the

"Great Lama."

In the West his students

his low-key "Uncle Trulkula"

was

Rinpoche
truly

inheritor

now

only

was---:a great

revealing

in

awe

the mantle of grandeur,

with robes

reverence,

that

himself for who he

of the Bud- dha's teaching.

witness. Seeing

used to

abbot, master of Buddhadharma,

back from the vehicle

on

persona

were so

that it seemed

and it

the hundreds

covering

Some students

was

amazing

of Tibetans

disciples

were

to

bowed

their mouths, displaying

his American

fell

and disbe- lief. He had put

low,

utmost

struck by the utter

respect that Dezhung Rinpoche commanded.

Rinpoche's

Several ofDezhung

as

at seeing him

rejoiced

many years
have him

Rinpoche

"Oh, I'm just

Westerners

was

Rinpoche'

as

revealed

s stay

old monk!"

had believed

the great bodhisattva

in Puruwala

was

of

thousand

eventfuL When he

into English.

to

monks

and three to four hundred laypeople,

Rhoton to interpret

and

empowerment

expected, the Avalokite5vara

the entire assembly

The

him. Now

was.

lord of Dharma he truly

gave, as

an

for

people to him, only to

they had introduced

say,

unknowing

Western students

the Great Lama, because

he asked Jared

it

He asked the Tibetan monks to have

patience during the translation,

explaining

that his Western

students

always

had to sit through

lengthy

translations

that Tibetans
have

little patience

That evening
(Dzongsar
Trulku)
dinner

from Tibetan into English,

and

should

the

too!

young

lama Jamyang

Khyentse

Khyentse
and Rinpoche's

for Dezhung

Western

students

hosted

Rinpoche.

were

Rinpoche's

Chinese and Western students

invited to attend,

and they
activities

gave

speeches

at the various

about Rinpoche

ters in North America. It

A photograph

and his

cen-

was a

wonderful

occasion.

exists

from this party, showing the two lamas together.

The

young

Jamyang

Khyentse

requested

the

Mafijuiriniimasarpgiti
reading-transmission

their initial religious

from Dezhung

Rinpoche

for

SAl NT

IN

SEATTLE

connection

at chis, their first meeting. He

to establish

ciple-guru

was

seeking

dis-

rdationship

with

Dezhung

Rinpoche.

Rinpoche agreed to give

the transmission,
Paul Johnston

but

suggested

that

David

Rich

and

also

be present.

was on

Johnston

time

and

response,
placed

his

things

long,

somehow
plecdy

the

and

tangles

all

the

of beads

and kept praying

turned

so

ever

long

even

Rinpoche

head.

and

on

busily

hair.

and

on;

shades

everyone
emitted

hair

and

co

unknot

the

was

extremely

patient

Johnston's

of red. This went

bursts

com-

became

prayers

meanwhile

present

ocher

rosary,

saying

trying

He

and

Rinpoche's

kept

In
and

Johnston's

many counters

and Johnston's

while

at chis

blessing.

some mantras

said

Dezhung

Rinpoche

deepening

that

Rinpoche's

Johnston's

since

from

rosary

entangled.

mantras,

atop

to America

back

Rinpoche

rosary

dangled

way

Dezhung

Dezhung

was

hair

his

requested

began
of

on

laughing,

laughter

face
for

and

between

Finally,

after

Rinpoche

Buddha.

As

Ri,npoche
with

even greater

three

vows

as

"Even

more
it

original

monks

Mundgod

Kamrao
Dezhung

and

anyone

or

Bylakuppe

Jamyang

composition,

The

who

ofSadhanas

empowerments

from Rinpoche

the
1249

who had

five survivors--came

was

India,

their

good scholar

received

(Sgrub

Rinpoche."

in south

had

Compendium

he shone

embodied

abbot,

or

of grammar

half

thabs

from

to meet

and dsewhere

leader

Sherab,

Dezhung

from Tharlam

settlement)

Rinpoche.

po,

mkhan

and

(the Gapa

age

old

Dezhung

then barely four

made it to Indiafrom

have

Rinpoche

and thinner,

If

was

of the

in

wizened

radiance.

thoroughly,

Dezhung

image

very

said,

became

The remaining

"Don't

we

good sign chat

that

reflected

the

he

of patient

strand.

and will meet again!"

later

him,

for

last

Johnston

was,

the

worry," he cold Johnston. "It's

strong connection

minutes

full fifteen

dis-entangled

work,

mantras.

kun

of the

btus)

at Tharlam in 1958 before

escaping with him to Lhasa and India, and who in recent

years

had taken

up

residence

monks

were

definite

plans to found

happy

to

at

know

temple in Taiwan. The

that

a new monastery

Rinpoche

had

in South Asia.

The Tharlam
Rinpoche
Tibetan

settlement

Rinpoche

monk

to build

talked

one

Damcho

Nakpo

immediatdy

in south India.
with

Ngorpa

lama, also

outside

Kathmandu),

from

Traruk
Gapa

the latter

at

in fact
the

But when
Rinpoche

in Kham,

urged

Mundgod
Dezhung
(a

senior

then settled

RETURN

him to

encouraged

monastery

INDIA

come

to Nepal and build his

there. Traruk Rinpoche

are

most lamas

"Nowadays,

Nepal. It is

TO

told him,

building

monasteries

holy place. It is convenient

in

for going to

con- tacting foreign students and

case you decide to come to Nepal, we can try

Tibet and also for

patrons. In
to help

you.

financially,

I cannot support the building project

moral support

but whatever

will." Dezhung

Rinpoche

was

this offer and said he would consider

"Moreover,"

I can give, I

favor-ably impressed

by

it.

said Traruk Trulku, "if

you can come

to Nepal, then Luding Khenpo, Khyentse

Rinpoche,

some

others and I

would like to request

several

come to
you

important

teachings

from

you. 1250

So please

Nepal before

make

your

final decision."

1251

After the Path with Its Fruit teachings

concluded,
requested

had

H.H. Sakya Trizin

and received

text-transmission

the biography

from Dezhung

Rinpoche

for

of Ngor Thartse

abbot

Champa

the

Kunga

Tenpay

Gyaltsen

composed

(1829-1870)

(d.

Sherab Gyatso

Dezhung

1893/94).

transmission

Rinpoche

Gaton

and Khyentse
also taught

bshad) of Ameshap

Chokyi

Lotro. Dezhung

Commentary

rnam
and also the Lesser Vajrakilaya

(Phur chung

Commentary

bshad bdud rtsi'i snying thig). He had received

these teachings

from the

father of His Holiness,

When he passed
instructions

Rinpoche

son

this

His

the Great Vajrakilaya

(Phur pa'i stod smad

rnam

had received

from both

Rinpoche
Holiness

by Khuna Choktri.il Jamyang

ca.

was

on

Ngawang

Kunga Rinchen.

these

to Sakya Trizin Rinpoche, Dezhung

the last

alive known to

perpossess

them. His Holiness

was

deeply grateful to receive

this precious
Other

bestowed

transmission.

teachings

on

that

Dezhung

Rinpoche

H.H. Sakya

Trizin at this time

kam"instruction

were

manual

the Mkha' spyod "Gtom

(in volume

of the addenda

to the Rgyud sde kun

btus), which he had

received

from Khyentse

reading-transmission
biography

woman,

the Sa stod

mtsho;

and the blessings

as a

byin br!abs)

Lotro; the

of Garon by An jam Rinpoche;

rgya

byin brlabs

Chokyi

for the

of Vajrayoginl

ma

(Rna! 'byor

'i

mad-

transmitted

to Dezhung Rinpoche through

the lineage ofKhyabdak

Ngawang

teaching

transmission
Rinpoche

Samten

was an

of Jyekundo.

This

(snyan

had received

brgyud)

that Dezhung

from

Gaton .fu the book had been lost, Rinpoche

teach it from
He also
Sa111sara

('Khor

last

oral

had to

memory.

gave

His Holiness

the "Inseparability

of

and Nirval).a"

'das dbyer med) instructions

Bska! bzang snying gi

bdud rtsi. 1252

of Gaton: the text

410

At the end of the

to

bring

Delhi.

all,

teachings,

back

Rinpoche

In

SAl NT

Dezhung

Gene

SEATTLE

Rinpoche

sent

Smith

Himachal

from

a car
to

Pradesh

stayed

one

about

at Puruwala.

month (most of March?)

to Nepal
soon as he had

IN

Journey
As

given

all

the

teachings

requested

of him at the Sakya setdement,

Dezhung

Rinpoche

to leave Himachal

prepared

Pradesh and jour-

ney

farther

east

in

to

India

Kalimpong-Darjeeling-Sikkim

Nepal.

His

expound
Tantra

area

was to go to

aim

the
and to

Rumtek

in Sikkim

to

the Hevajra

(Rgyud

Karmapa

brtag

pa

gnyis pa),

as

His

Holiness

the

had previ-

ously (in America)

requested.

Moreover,

Kalu Rinpoche

had urged him to

come to

Sonada

near

Darjeeling

to establish

the

new

Tharlam monastery,
promising
But

in

to help him if he did

the

meantime

so.

Traruk

Rinpoche

strongly

requested

to

to

come to

Nepal,

Kathmandu

before

going

Rinpoche

visit

area

Kalimpong-Darjeeling

was a country
possessed
many holy
Nepal

Moreover,

Traruk

him to

invited

he

to

in northern

West

spots

Rinpoche

and

and give

there

to

die out

He knew

others

gave

that if he

many lamas,
soon (he had

Bengal.

had

the lineage
already

formally

the reading-transmission

for the collected works of the five Sakya founders

bka' 'bum).

decided

the

never seen before, and it

for a Buddhist
pilgrim.

he had

come

so

this

would

given

(Sa skya

transmis-

were

Rinpoche's

Traruk

Shabdrung,

Rinpoche,

Dzongsar

to give

temple

Luding

Khyentse

to

it in North America

to H.H. Sakya Trizin). The lamas inviting him to

to Traruk

sion

be unlikely

this

Khenpo,

Trulku,

come

transmission

Luding

and Tharlam

Khenpo Jamyang Sherab.

For the trip to Nepal,

two

Damcho:

Dezhung

Lew

Rinpoche

Hemenway

ney to

the jourTribhuvart
received

"Dkar

and

"Nag

came as

personal

monks

po")

to Delhi. Dr. Kunzang

also

(the

escorted

Nyima and

attendants

on

Nepal. When he arrived at Kathmandu

Airport

by Traruk

Shabdrung,

two old Tharlam

po"

(in April
Rinpoche,

and others.

1981),

he

Luding

was

respectfully

Khenpo,

Luding

Dezhung

monastery

Rinpoche

of Traruk

took

Rin-

sgrub gling, in Bodhnath

the

requested

the

Sakya

volume

and in mid-April

of the works

When

he

of

was

of Sachen Kunga

of Solu Khumbu

as

at

residence

brTse

reading-transmission

founders.

zhig Rinpoche

up

poche,

well

bshad

began

giving

the

works

reading

the

Nyingpo,

as

the

chen

Dilgo

of
first

'Khrul

RETURN

Khyentse's

group

grandson,

Nyima

sons

Rinpoche

trulkus

with

suspend
and,

joined

the

digestive

about

writings

During

of Sakya

of Nyingma

gling

Trulku,

came,

also

1920),

Dezhung

This

Rinpoche

him

forced

fell

to

for three weeks. But he recovered

May

reading-transmission

collection.

volume,

complaint.

the teachings

in

Mchog
(b.

in all.

one

After completing

and

Orgyan

of Trulku

making.seven

ill

Rabjam,

Shechen

of listeners.

Chokyi

the

411

INDIA

TO

1981,

for

completed

the

full

the transmission
Pa!f4ita

(three

for

the

ftfteen-volume

the col-

volumes),

lected

number

of notable Sakya lamas at Traruk

119. Gathering

ing Shabdrung,

Luding

Rinpoche's

Khenpo, Chobgye

monastery

Rinpoche,

in Nepal (from left): Lud-

Dezhung

Rinpoche,

and

Traruk Trulku.
Bodhnath,

Nepal, January 10, 1g82.

came,

lamas

also

btsun

bzang

Chobgye

b. 1921)

Trichen

month

(excluding

and

Rinpoche

hear the text-transmission

The transmission

Khetsun

inCluding

po,

his
also

of Sapa!f's

of the complete

the

sick

Sangpo

seminary

came

especially

collected

collection

period).

Then

(Mkhas
students.

rook about
the

to

writings.

original

group

oflamas

text-transmission

writings
While

Dezhung
Deities"

asked

Dezhung

for the eleven

ofShuchen Tsultrim

staying

Rinpoche
(Khro

in

gave

the

of the collected

Rinchen, which he did.

Traruk

the

to impart

Rinpoche
volumes

Trulku's

complete

bo bcu) initiation

monastery,

"Ten Wrathful

and Brag

412

rna

rdzong

instructions

IN

SAINT

for Mahakala

SEATTLE

a group

to

practice

of about forty lamas,

monks,

and

monastery.

laypeople

in

the

room

upstairs

of

the

The main

were

requesters

Trichen

Chobgye

Rinpoche,

Luding

Khenpo, Traruk Rinpoche,

Luding

Then the two

(gsang

instructions

khrid)

gave

and Shalshipa.

He

group

includ-

of five,

Shabdrung,

Ri

seng ge
During

the

disciples

including
Traruk

Luding

Trulku.'

254

giving this blessing,

the

gave

in

the

A few

to

Luding

minutes

Gelukpa

and

253

of Pharping,

thing

brothers,

and meditation

special

Luding

Rinpoche,

shrine

Pham

the blessings

Samten

and

Khenpo).'

holy

Khenpo,

Traruk

Newar

ofVajrayogin1

ofKhyab- dak Ngawang

secret
Gonpo

at Pharping to

Khenpo

ofLuding

the

of Naropa, he

instructions

Luding

Khyentse,

to

visit
of

to do the

Gurgyi

those instructions

Dzongsar

this

Khyentse.

them for receiv-ing the

for Mahakala

ing

(an attendant

residence

Dzongsar

lamas went to Pharping

retreat to qualifY

Mahakala

and

Shabdrung,

younger

transmission

number

of lamas,

Shabdrung,

and

after he had fin-ished

geshe who had completed

eleven

gave

years
a

them

of intensive

Vajrayogini

tsha molded images ofVajrayogini.

was

delighted
sign

definite

practices."
In

at this

excellent

one

that

and

several
Tro-

Bhutanese
Rinpoche

Khenchen

Shenga.

away

too

students is alive!"

were

of Shenga

Later

Chatral

latter's

one

ago,

others

including
For this

saying

teachings

they

and

pa

Dilgo

256

received

"Impossible!"

replied.

none

that
from

"Shenga

of his

direct

But when they met Dezhung Rinpoche,

to learn

some

that he had indeed

sixty

Sangyay

Rinpoche

had known from

Darjeeling

in 1960) visited

or

sixty-five

Dorje

Rinpoche

into

the

years

(whom

Bodhisattva

been

before.

Dezhung

and invited

give

Entrance

to

(b. 1932)

had heard

had

the

(Zhen

students,

Rinpoche

by Gorampa.'

long

surprised

student

of the

is

if

gave

Rinpoche

teachings

of the

gawa
lamas

Dezhung

they

"This

success,

Attachments"

Four

he used the commentary

passed

Rin- poche

saying:

achieve

mind-training

the doctor-lama

Some

will

Dezhung

sign,

Dezhung
the

from

bral}

Khyentse

and

1255

Bodhnath,

"Freedom

bzhi

came

practice

tea offering of rich, milky tea and small tsha

an

him to

exposition

Career

(Bodhicaryiivatiira}
tradition.

in Shenga'

Rinpoche

agreed,

s
but these

teachings

never

took place. Chatral

Rinpoche

lama is

very

praised

him highly to others, saying, "Such

hard to

find these days."

1257

Dezhung Rinpoche still had not decided where to build

his monastery.

were

The three

most promising

the Darjeeling-Kalimpong

area

possibilities

RETURN

(including

TO

Sonada)

INDIA

the

Kathmandu

Valley,

and

south India. He asked

H.H. Dudjom

Rinpoche

a mo

to perform

divination.

Dudjom Rinpoche
did

so

places

and

reported,

"The

divination

indicates

three

in descending

order:

best

Sonada,

of

all

is

would be south India."'

Dezhung

Khyentse

Nepal,

second

best

would

be

and third best

Rinpoche

258

also

asked

the

advice

of Dilgo

Rinpoche,

who replied:

"Nepal is best if we rely

on

the predictions

establishing

my monastery

of Guru Rinpoche

Padmasambhava.

I myself

am

here." Meanwhile

Dezhung

examined
other

Rinpoche

did

his

own

was

indicated.

signs.

Again

his final decision

and

Nepal

deciding,

the favorable

He

reached

to

build in Nepal in the Kathmandu

After

divinations

his dreams and

omens

Rinpoche

Valley.

recalled

to

his

disciples

one

that had occurred

day in New York in 1979 at the

Jetsun Sakya center.

It had been the holy day of Sakya

fourteenth
the

eleventh

lunar

Smith had arrived

Washington,

had

found

(the

month).

On

this

day

Gene

and

fine

statue

Tenzin

Qared

him

offered

that he

him

for

in Nepal.

Sonam

at that time had

Rhoton)

asked

passing

from

D.C.

Paq.gita

of Sakya

Pa.t].4ita's

day of

Dezhung

practice

the

to

Rinpoche

allow

all

students

to

Sakya

Paq.gita-Maiij usri

guru-yoga

(Sa Jam sbag s"grub)

daily

and had distributed

the sadhana.
show for free

at Jetsun

Then Sogyal

that

Sakya

Traruk Rinpoche's

war

sension.

phoned,

offering

to

night.

The

film

was

made

in

mon-

astery, and especially

dispel

Lhakhar

film

depicted

was

the rite of Tara to

and disLater,

Dezhung

Rinpoche

said:

"These

signs

meant that it was good

to meet Traruk Trulku (whom he had previously
known personally),

not

who

will help establish Tharlam

protected

byTara."'

At

this

point

Tiaruk Rinpoche,
ing his

hopes

position.

been

in

place

Dezhung

Rinpoche

approached

explain-

own not very strong

and his

financial

"So far, Ihave

thousand

save

to

able

American

up

won't

beginning,"

only

or

forty

a very

good

thirty-five

dollars.

Will that be enough?"

"It

monastery

259

be

he asked. '260

enough,

but

that

is

replied Traruk

Rinpoche.

"I myself

started

my monastery

here

with

only eight thousand

Nepali

rupees-in

thousand

dollars is

In

lot!"

November

Holiness

Dorje

the

(b.

Rinpoche

hand.

So

in comparison,

thirty-five

American
1261

1923,

received

Maruta Kalnins

soon

1981,

Sixteenth

d.

after

November

the

Karmapa

visit

from

5,

passing

of

His

Rangjung

Rikpay

1262

Dezhung

1981),

Cyrus

Stearns

and

They

Stearns.

tried to
that

say

the

Rinpoche
Great

found

him

something
Karmapa

replied:

IN

SAINT

to

be

very

less gloomy,
would

"Yes,

we

surely

need

SEATTLE

sad.

When

mentioning
be

they

the fact

reborn

again,

not feel sad for him.

beings

12.0.

Diphu (Oephuk)

life in Nepal (198os).

Rinpoche

late in

~ u c h as

he just

go

higher and higher.

to be sad. We will
that voice.'''
When

never see
was

Rinpoche

hii'!l mantras,

no

not only did he have

was

he

actually

hoped he would
questions

hear again

for

go

the

one

five

building

site

that he intended

hun- dred million

O'!l

and then die. He added

that

of dying

fear

looking
to

for

forward

great

to his death.

because

Sukhavati,

founding

no regrets,

and

he had

masters

He

some

of Sakya

the Path with Its Fruit. He said that although he had

about

faith for the entire

attachment
questions

In late

to

many

was

tQ

other

though there

he

had

particular

the Path with Its Fruit and stiil had

1981, after

of land

several

Bud-dhadharma,

he needed answered.'

Rinpoche
plot

still looking

he told Paul Johnston

monastery, finish

miitzi padme

but

reason

have

or

263

for his monastery,

to build the

we

But

that face again

able
for

his

plots,

months

finalize

of searching,

the

monastery.
but

few

264

then

Dezhung

purchase

of

He

considered

decided

had

on

this

small

one,

RETURN

remained

several

land had

no

nagging

"Dezhung Rinpoche

problems

as

such

for i driveway.

that the
It

was

will have to build his monastery

ter!"1265

helicop-

was

In addition, this

only about

of the desired plot (the end of the plot, where

one-fourth

his residence

owners

way

right-of-

cut off. Some people joked at the time,

completely

with

INDIA

TO

was

would

built), and it

ever

sell

as

The day of the purchase,

elated. That night, in
Tharlam monastery,

was

much

by

no means sure

he

on

the

they needed. 1266

Dezhung

dream,

sitting

as

Rinpoche

saw

was

himself home in

Caton's

throne. When he awoke, he immediately

wrote down

two supplementary

verses of the supplication

on his writing

(gsol 'debs) to Gaton. He left

these

table, saying to his attendant,

Gaton, but they

be added to the
At

some

Rinpoche

prayers to any

lama." 1267

point during his first

sponsored

whitewashing

Nepal:

"I wrote these lines for

can
year

in Nepal,

the

of the

three

Swayambhunath,

holiest

stupas

in

mo

Bodhnath, and Namo Buddha (Tib. Stag

He also offered

ius sbyin).

new

for each stupa.

canopies

I982
For

many

months,

Dzongsar

tently

requesting

esoteric

that

transmission

never

Rinpoche

to

willing

answer:

Dezhung

(b.

these

with

Its

give

the

Fruit,

but

When asked why he

teachings,

was not

Rinpoche

would

1268

"Look in the Path with Its Fruit biographies!"

said: "I

Chokyi

Lotro

according
certain

was

to

my

to

given

give

it." 1269

this

He also

point

and

(dam tshig)
keep

[dbang,

byin

brlabs,

Dza

because

he

only

am

Paltriil

many

the initiations
of what

is

is,

He

was

performed

the

must
and

on],

to the
I realize

for

both

tantric

vows

but most people

hesitant

full

so

times

because

the

But

fulfill

to transmit

entailed

that

also

Khyentse

Fruit.

unable

holy and important,

them. 1270

by

Its

of view,

disciple" -that

are so

mand

with

teacher

quoted

implications

full

Path
the

effect that "I don't give

master

a com-

the

knowledge,

requirements

and from

don't

Trulku

Rinpoche

Path

the

of

assented.

give

He also

the

Khyentse

had been insis-

1960)

to

Hevajra

give

it

stidhana

(Lam

dus)

once a

day.

insuperable

obstacle.

once

Gaton

had

asked

explained:

Virupa

(Lam

in the

'bras

buddhahood

rdo

precisely

Anjam

Trulku

this question,

times

"The

four

Vajra

Verses

of the Path

tshig

rkang)

is

one

does it

rje

was not an

that, at least,

But

Dezhung

in this life. But if

day

had

and Gaton

mentioned

with
for

Its

by

Fruit

attaining

once per

day and if
that

is

one is

(byin brlabs gyi

day

in

trulku

implored

him

"You
to

are

finally

But just

even

fixed

Buddhist

Singapore

suddenly

The main

person

Sang,

been

devoted

tin-mining

his

my

lama,"

turn

down

him

he said.

course

in

down.

He agreed

of the next

six

date to begin: four days later.

were

teachings

magnate.

from

was

Malaysia

and

pil- grimage.

the wife

generous patrons
to

Rinpoche

many

on

She and

this occasion

begin,

to

in Nepal

in the party

Dezhung

young

again and

breaking

not

patrons

and

force

the

1982,

the

of the

the

Rinpoche

heart,

could

lineage

and

1271

Dezhung

arrived

came on

introduced

pa)."

over

the

before

Chinese

When she

of

instructions

months and

he

all

with

the rebirth

the

brgyud pa)

nus

the times, then

the

mid-January

visited

Rinpoche

give

breaking

(dbang gi

Khyentse

tears.

not

for

empowerment

One

SEATTLE

careful not to transgress

enough

of blessing

IN

SAINT

of Mr. Ah

her husband
of Tibetan

see
to

Traruk
her

had

lamas.

Trulku,

and

praised

him highly.
Mter

T raruk

this

introduction,

Rinpoche,

Dezhung

for

which

Rinpoche

he

thanked

asked

the great

patroness

she could support

whether

new

Tharlam

the

monastery

can come to
there. If you

temple.

She replied:

on a

directly

big

the building

"I cannot

scale,

South-

east Asia, there

would

like

to visit,

of the

to

donate

but if Rinpoche

are many

Buddhists

to offer

I will be glad

the air ticket!"

Dezhung
and

decided

fundraising

abruptly

go,

to

Fruit teachings,

to

Many others

instead

of

beginning

attendants

prepared

succeed

build-ing.'272

Path

to his disciple

still

He then

with
Cyrus

Its
Stearns:

benefit.

care for and maintain Tharcan give the Path with Its

1273

Rinpoche

But it

temple

was

priority

will be of the most

what

Dezhung

behind

by this kind gesture

main

planned

remarking

considered

lam monastery.

So

his

off the

vowed to Lekpa Rinpoche

Fruit."

pleased

since

for the planned

called

"I have

was

Rinpoche

a
was

number

impor-

and
to

go

the

hoped-for

several

other

separately

of extremely

tant

in his big project.

"I

am

Gayadhara;

ra

yin/

nga gser mang po

I need

to Malaysia.

disappointed

gather

to

teachings,
lamas

funds

and

He left
disciples.

if he

were to

In those days he used to joke:

lot of gold!"

dgos kyi 'dug!). '

274

(nga

ga ya

dha

~
7he journey to Southeast Asia

I
I
N

1982,

MID-jANUARY

Dezhung

Rinpoche

departed

from Kath-

mandu by air for Southeast Asia, mainly at the invitation of Chinese

patrons

Buddhist

After

a stopover

(Also

invited,

Luding

in Bangkok,

but

Khenpo

invitation

Dezhung

and

the

of

afterward

arrived

Trulku.)

interpreter,

part of the Malay Peninsula

at the
centers.

Kuching

in Ipoh,

first

Malaysia.

Khyentse

as

and

Singapore

Rinpoche

the northern

Dzongsar

in

on to Malaysia.
were the lamas

he flew

separately,

flying

came soon

Cyrus Stearns

centers

and

town

the

in

where his main

patrons, Mr. and Mrs. Ah Sang, had their home.

On

advice

January

22,

Dezhung

to Cyrus and Maruca

deal with people

who

are

treating

one

train oneself in dealing with situations

disliking,"

he

of mind! This

mind,

and

as

instructed
is

all just

such

them.
the

there

is

gave
on

Rinpoche

Kalnins

Stearns

private

how to

badly. "One must

without

"Look

at

liking

the

or

nature

magical

manifestation

of

nothing

to be attached

to

or to

hate. It's insubstantial,

There

no

is

telling
it

anyway-often

you

of what

on

began

initiation.

sometimes,

ary

Janu-

On the

one

that

could

(rdzogs

an

about

pa

instant,

karma

has

to

chen
he

there

of January

real wisdom,

to friends

or

opposite

gave a

long-life

24, he explained
wisdom

it would

a state
the

"That

can cause
is so for

just

to

the

not last.

of equanimity,

hatred toward

like

happen. That's the hard part."

the

changeable!"

transitory

is to be in

po), which

matured

just

very

lunar New Year in Ipoh

and

24)

instructions

said:

be

experience

but without

attachment

Talking

out

or a mirage.
or enemy,

dream

friend

before. It's

evening

To have it continuously
without

is

spent the Chinese

Rinpoche
(it

turns

had thought

just like

who

Great

ene-mies.

Perfection

enlightenment

someone

point

where

in

whose

it

can

cave

In the

initiations

Maiijusri,

cerei"I).ony

students.

initiation

the

for

and Maruta
pond

Kalnins

and,

6,

he

were

began

instructions

offerings,

minor

in

a
the

conferred

stories

to stay

given

These

The

the

evening

mad

adept

stories-for

which

up.

On February

Avalokite5vara
of Tshembupa

in Rinpoche's

teachings

the
Cyrus

lotus for him from

about

by ghost

in the tradition

cave monastery.

window.

followed

extensive

gave

he

His students

permitted

the

teaching

picked

bedroom

told

February
Mahakala.

Stearns

his

Tendzin,

the children

deities,

other

On

White

outside

of February

Sang,

gave

vows upon

numerous

he

Rinpoche

by

shrine

beautiful

Champa

and

accompanied

bodhisatrva

the

SEATTLE

for Avalo-

kitdvara,

many

at Ipoh,

temple

IN

SAINT

for Mr. Ah

room at

concluded

7,

practical

the Ipoh

on

February

12.

On February
Cyrus

Stearns

9, Rinpoche
and

Maruta

consulted
Kalnins

decided

to leave for Singapore

Luding

Khenpo

there

and

to

on

with his students

Stearns,

who

had

Febru-ary 17 to meet

continue

with

him

to

Kuching,

East

on

one

the part of

who

had also

against

to

Malaysia,

had been inexplicable

some

influenced

him.

for

and ill-will

of Rinpoche's

them

atten- dants,

Tibetan

of the

There

toward

patrons

Chinese

them.

They had been discussing

Dezhung

Rinpoche

as

decision

Ah

interpret

jealousy

over two

this for

came to

and

tell

weeks

with

Rinpoche

their

he sat at the dinner table at Mr.

home.

Sang's

are

"We

going

to

back

cave,"

the

they finally said, with glum expressions.

Rinpoche
about

"This

is

cave,

in the

excellent,
there

The

deaths

sud-den

during

and

spurred

would

him

gesturing

around

at the

practicing

Rinpoche's

to enter

his

opu-lent

is

father

surroundings

good,"

and

retreat,

Eating good

no

and

of religion.

fifteen-year

realization.

comfortably

He added:

sad-ness

without

no

of Milarepa

depressed.

ofLekpa

which he attained

sitting

be

song

yogic

feeling

because

renunciation,

teacher

once a

at

quoted

sitting

he

food

said,

of Mr. Ah Sang's

house.
Later, in Kuching,

Joseph
"There's
have

Ling,

Rin-

nothing

to sit

up,

while staying

poche

easy

holding

told

about

in the home of Mr.

them

in

practicing

similar

vein:

Dharma.

You

the body straight,

perform

the

prac-tice,
lie

and

around.

little, but
On

the

then

every

Tshig

gsum

Mr. Ah Sang

interpreted

and
of

instructions,

February

I2

teachings

12

don't

have

just

to do it just

1275

Dezhung

IS,

Dza

Paltrlil'

gnad

in Rinpoche's
and

you cannot

the merit;

you

single day!"

February

full

dedicate

Moreover,

brdeg.

1276

Rinpoche
Great

This

room at

at Ah Sang's

by Cyrus Stearns.

home

was

given

the monastery

on

gave

Perfection

February

to

on
IS,

THE

While

prayers
the

in Ipoh,

cave

liturgy

checked

of

recite

it

in

new

the

While

news
the

see

and

Kunga

was

sire

(and

Yeshe.

could
word

it in the

Rinpoche

it

in Nepal.

it

regularly

at

He joked

then

Kham,

they

from

recovered

really was! 1m

in Malaysia,

sole

he received

to

right-of-way)

This

had

been

the strenuous

pur-chased

to

had

the good

strip ofland had been purchased

through
had

He

they began

recite

gso
He

every

recopied

book,

monks

memory

in Nepal.

who

had

Later,

monastery

slender

in his absence
Rinpoche,

his

how bad his

driveway

building

had

bskang

Mahaka.la

accuracy.

for

Stearns

was ever

text

Rinpoche
that

Tibetan-style

evenings.

Thar-lam

if the

would

After

new

nice

photocopied

that

text

Stearns'

at

Rin- poche dictated

Rabjampa

Ga

the stay

During

Dezhung

ASIA

memorial

performed

not only the main text, but also

colophon.

form

the

by

SOUTHEAST

nun.

memory

from

Stearns

TO

also

Chinese

at Ipoh,

composed

remember

of the

Rinpoche

deceased

temple

to Cyrus

later

for

JOURNEY

the

accomplished

efforts

it in his

for

temple

ofTraruk

own name

and

had

used

building

patron

own money.

his
plans

had

could

Now

1278

go

definitely

donated

100,000

mon-

the

astery

A Chinese

forward.

rupees

Nepalese

the

for

strip ofland, and this turned out to be nearly enough to

buy it. 1279 Then gradually,

more

purchases,

From

Ipoh,

and from

Dezhung

there

of his disciple

siidhana

Rinpoche

to Penang.
Miss

him everywhere

rwo or

through

During

Yong Sue-Chen,

February
in

by

an

impressive

West

kung-fu

and

most

Malaysia,

master

in his

demonstration

his students

the stomach.

the rest of

to punch

He told Rinpoche:

my

its for-mer good

my

voice

qualities.

Can

body,

He marveled

who accompanied

of

the Hevajra

March,

including

fifties.

Rinpoche

Ipoh,

was

Penang,

approached

master

The

of his

gave

powers,

physical

him with great

force

in

"Though Iam strong in

has deteriorated

you

give

that Rinpoche's

strong, clear, and supple

1280

at the request

in Southeast Asia, he taught

and Kuala Lampur. Once, in Penang, he

for this?"

to Taiping,

traveled

In Malaysia,

(Lam dus) in several sessions.

remained

ordering

three fur- ther

land could be bought.

even at

the

me
voice

age

and lost

instructions

was

still

so

of seventy-six.

On March

lefr West

East

Malaysia.

Joseph
daily

30, 1982,

Malaysia

Ling,

Dezhung

and

went

He stayed
his

main

to

and his party

Rinpoche
Kuching

in Sawarak,

at the beauti-ful home

sponsor

there,

giving

of Mr.
almost

420

teachings
in

and

instructions

as

po

skor gsum).

On March

31,

protector

Mahakala

initiation

dpal gter);
Jambhala

the

gter

on

teaching

bu-tradition

In private

Gurgyi

On

on

po

gave to
as well

he also

of Three Red Deities"

r, an

practice

April 4,

for

initiation

for the

gave

he

an

the

gave

of Avalokite5vara

long-life

'Chi

and Padmasambhava,

19,

April

initiation

On April 3, he

Gonpo.

Gyalpo

initiation

Red

for

(from

ma

April

tradition

21,

the

Pat;tc}.ita-Mafijusri

April

24,

he

Rinpoche's

gave

the

Mahakala

pa

of Grwa

blessings

Sakya

guru-yoga

in great

reading-transmission

gser

skyems

ritual

gave an

Amitabha

Other

sleep-yoga

Mngon

practice.

shes);

and instructions

he himself had writ-ten. He also

included

gave

he

'practical

initiation,

gave an

April

for the combined

(Thangtong

and

on

and,

Mahamudra.

blessing

major

1281

Rinpoche

Buddha

and

The
Tshem

the Dur khrod Bdag

Medicine

an

SEATTLE

for two of the "Cycle

ini-tiations

(Dmar

the

of Avalokitdvara.

group

small

initiations.

was

Kuching

IN

SAINT

those for the Multicolored

for

detail.

Lekpa

for

and for the

explanation
initiations

Garuc}.a

the
On

one

of the

he

gave

and for Seng

rna

gdong

meditation

in

the

on

Sakyamuni

Mipham

but

Rinpoche

from

tradition.

Gongkar

written

Buddha

on

down

memory

without

He

this

by

occasion

consulting

taught

composed

Ju

by

any text.

inter-preted throughout.

Cyrus Stearns

Visit to Singapore
In early

1982,

May

Buddha

Singapore
On

teaching
that

day

May

Sasana

6,

Mahamudra

is, the Mdo

siidhana

Malaysia

left

he

ofVesak,
and

the

taught

at

then

Society,

he

as

his

Topaz

first

public

in the AvalokiteSv-ara

khams

by Konchok

Sakyamuni

Rinpoche

where he spent most of that month at the

for Singapore,

Road.

Dezhung

shar

phyogs

Lhiindrup.

gave
Six-

ma

meditation,

AvalokiteSv-ara

8, the

On May

initiations

teen Elders

for

(Gnas

holy

Buddha

brtan

bcu

drug).
On

ro,

May

Multicolored

Rinpoche

Garuc}.a.

of the students

initiation

of the

request

in Singapore,

of Sarpsara

and

of the Path

with Its Fruit

already

received

Nirvat;ta

the

gave

On May 13; at the urgent

Lam

the

he taught the Inseparability

('Khor
(but

'das
only

:bras).

dbyer

med)

view

to those who had

In the

past, he had

refused
for

his

Gaton

to teach this, but this time he agreed. He used

text

Ngawang

initiations

on

the

the

for

bzang

Lekpa.

1282

Samantabhadra

evening

Bodhisattva

Bskal

of May

19,

snying
On

and

the

gi bdud

May

15

rtsi

gave

he

Red Jam-bhala

initiation

for

of

and,

Cundi

THE

JOURNEY

TO

SOUTHEAST

ASIA

421

to

was

group

large

of three

or

four hundred

people. This

the only teach- ing planned for the evening,

since he completed
resident
requested

ceremony

('pho ba). Rinpoche

practice

one

within
stood

hour, the

up

and

that he teach the consciousness-transference

the surprise of
this given

were

the

lama (Lama Tashi Tenzin)

but

some

groups

to large

normally

immediately

assented,

of the students, who had not

expected

(believing

go

to

to

seen

that students

into retreat after the

teaching).
Several center members

the efficaciousness
"Dezhung
clearly

see

were

of Dezhung

deeply impressed
Rinpoche's

Rinpoche

seemed

the results

of his teachings,"

ordinary,

but

you

consciousness

for instance,

apd afterward

He asked Jay Goldberg

was

N g nearly
disturbed

(Rev. Ngawang

could

said Mr. Ng

Goo Teck later. At the time Dezhung Rinpoche

the 'pho ba teachings,

by

teachings.

gave

lost
by this.

Samten)

about it, who said they should ask Dezhung

Rinpoche.

Kunzang

When they did

Nyima

examine

so,

Rinpoche

Ng, and

had Dr.

Dr. Nyima,

was

who

joking around the whole time, finally

discovered

on

tiny bump

head. Dr. Kunzang

and pressed

the top ofNg's

Nyima

then said

short

prayer

it back

down. Mr. Ng could not understand

how merely by

listening to and hear-

ing the teachings

he could be

so

strongly affected. It

seemed scientifically
impossible.

1283

Rinpoche

retreat

also led

that had

prising results

surfor some

two-day

smyung-gnas

disciples. The

same

fasting

student,

Mr. Ng Goo Teck, felt

like he

was

burning inside

on

the second night. He

wanted to ask Dezhung

Rinpoche
(Ngawang

what this meant, but Jay Goldberg

Samten)

they should

following

told him

not speak yet,

so

he had to wait until the

day. That

night he had to take

bath in ice-cold

water just to

cool down.
The next morning
the possible

results of

Dezhung

Rinpoche

explained

such practices,

including that

burning hot sensation,

as

those who

as

some

might feel

such

fisherman

had caught

fish and left

them to die in the hot

sun.

Jay Goldberg

Dezhung

began laughing and pointed toNg.

Rinpoche

then questioned

Ng, asking if he might have done

anything similar in his

youth. Ng thought back and suddenly

remembered

as

child catching litde fish, putting them in

over a

fire.

One afternoon

schedule

received
Malaysia
mainly

was

and then boiling them

no

when the center had

heavy

(a Wednesday,

probably

Rinpoche

a can,

1284

after the fasting retreat), when Dezhung

was
a

resting, he

visit from

who had

a young woman

out of curiosity,

like. Rinpoche

from East

come
wanting

to

see

what

lama

422

asked
find

his interpreter,

our

recalled:

It

was

Asia

who

the American

woman was.

the

during Oezhung
when

he

(i.e.,

Nyima,

visited

him

known

Ir

Singapore.

was a

coming

through

stayed

in

teachings

East
the

area at
for

Singapore

and initiations

Malaysia,

and
of his

the

about

same

Dr.
and

recol-

had translated

next

was

to

tour

in

Rinpoche

weeks,

funds

lamas

Sakya

time.

three

and raising

everyone

Tashi Tenzin-and

a woman,

now

I cannot

leg

East

by

Kalsang),

Stearns]

was gone

Ten phd Ling center. The resident

leaving

and

giving

soon

for the

monastery.

to be built Tharlam

shopping,

Lama

busy time, with several

the

afternoon

as

[Kalnins

on

him

for

first tour of Southeast

accompanied

name

whose

Kuching,

in

translate

and

to

later

Singapore

was

He

(now

attendant

Malaysia,

Borneo).

Kargyal

other

One

Jay Goldberg,

As Goldberg

1285

Rinpoche'

lect. Cyrus and Maruta

for

5 E A TTL E

IN

1286

Malaysia

one

5 A I NT

Rin- poche'
Rinpoche

who

was

from

the

lama-Lama

entire

Sakya

Ponlop

party went

out

by him-self at the center.

cooking

for the

center

at

the

time,

were

the only
and

afternoon

some

to

his

of

other people

was

sitting

inex-haustible

of past lamas. The cook

little

one

later

members

by

eighteen-year-old

was

who

The
of

she

the

gdon,

an

as
of

responded

on

that

her

black

he

thought

When

asked

what

that

mantra

the transmission
the

was

She

East

mantra

Ol'fl

so

and

Malaysia,

time.

Another

that for the past couple

up

in the middle

and legs.

She

spots that

the girl

of the

described

appeared

was

be

best

I mentioned

requested

vajra

in

immediately

possessed

by

accordingly.

to

help

the

guru

girl,
the

that she did not

Rin-poche

she could recite

ab hiil?l

~
an

Ri
np o c h

visit

said that it would be good for her to recite

mantra of Guru Rinpoche.

one

to

of his.

Rinpoche

would

lives

high-school-age

at the

blue

fingerprints.

the

with them.

arms

and

about

Sabah,

explained

evil spirit. Itranslated

Rinpoche

know

came

had- been waking

marks
form

from

in Singapore

quiet

listening

in the kitchen.

young,

came

friend also

night with marks

these

the

friend

young woman

years

of

center

studying

young woman

outside

was a

Rinpoche

stories

was

a young
woman

the

of

accompanied

It

there.

with

to give

it. Rinpoche

padme

her

recited

siddhi

hiil?l

THE

time

and

then

On the next

asked

eyes

the

most

her

horrifying

me

should

be

He

applied

bread.

body

time.

with the

that

of the tem-

ple,

Kunzang

That

evening

ever

I had

and I asked

heard.

to

bread

the

it

per-

best
formed,

chant

he

asked

her

and

we

would

Nyima

returned

called

for

to

body

and

it to take these

touched

scream

let out another

could

he

girl's

the girl. As Rinpoche

she

Rinpoche

me to get some

requested

thought

Nyima
So

He

the

(Gcod) ritual

Dr.

melodiously.

when

screaming,

bread,

Rin-poche

Severance

scream

to the gdon, requesting

and leave

offerings

shot out straight,

and said, "Well, Iwas right. She

done.

chanted offerings

him.

after

trying to recite it

gdon."

The girl continued

what

it

ASIA

tremen- dously, and she let out

looked at
by

SOUTHEAST

to repeat

girl

piercing,

is possessed

TO

as the girl was

arms and legs

to bulge

began

Rinpoche

the

recitation,

with him, suddenly

her

JOURNEY

her

to

her
each

have

and he mentioned
this

rest
wait

ritual

very

in another
for

the

part

evening

to assist in the ritual.

Kunzang

Nyima

and

all

the monks

to

door

keep

other

evening,

thought

dre,

ceremony,

Dr. Nyima

that she

was

of

type

the

of spirit.

"Well, in

any case,

rid of whatever

the

asked

and

tone,

louder.
in

done

the

She

great

the

turned back

on

on

her

She

as
assess- ment
at

saying

that

to

of

time,

and her friend

drum

was

beat

sat

on

to
the

continued

ritual.

scream
as

floor,

in

When

and

the

gcod style

"Severance- Ritual"

Isaw what really looked

arms

shi

and Dr. Nyima

down,

commenced

entire

He

turned off, and Dr. Nyima

the

writhing

pain.

throughout

marks

girl

was

girl.

her?"

were

in the

the

but by

just start the ritual and get

to lie

As

chanting.

was

chanting

we

Goldberg,
1288

This commenced

in his

I remember

can't

next to her. The lights

started

Rinpoche

is bothering

was

The girl

person.

dead

Jay

possessed,

was correct

of them

As

witnessed:

examined

first

definitely

heated debate between

one

out. 1287

people

in the

i.e., the spirit

which

posting Ng Goo Teck at the

lay friends,

who participated

That

young woman

together. Then he invited the

in with several

louder
if she

this

and

were

mode

were

the

lights

like

fingerprint

and legs. It did really

appear as

if

424

someone

had

Rinpoche

asked

IN

SAINT

been

pressing

her to

go

her

SEATTLE

in

spots.

those

home and relax

and said that

she would be better.

However,

next

the
of great

complaining

fear

evening

As she sat before Rinpoche,

the epitome

beginning

to get

pos-sessing

her. He began chanting

up

incredibly

verses

of the

appearance

wrathful

Heart Siitra.

transformed

the likes of which I had

Unfortunately,

to get

up.

He

because

gave

as

His

eyes

rosary

her with it. Dr. Nyima

glared,

and writhed

and

his

manifestation

that he

before.

was
him

able

going to

co

with the

strike

rosary,

with each stroke.

pressing

solar plexus of the girl. She screamed

His face

he wasn't

and asked

was

spirit

Siitra and

on.

in Rinpoche

hit her gently

that point Dr. Nyima started

the

the repelling

wrathful

never seen

hit the girl with to Dr. Nyima

then grabbed

sitting

of his bad knee,

his holy

but the girl screamed

the Heart

was

again.

nate,

with

he chanted

into

moan

incar-

angry

and

frustrated

from the bed he

turned

returned,
in her body.

she started to

of compassion

Rinpoche,

tried to get

she

and discomfort

At

his hand into the

more

and

more.

He

the ring finger of her left hand and applied

pressure to
the

last

was

it while sliding his fingers

joint

bright

red.

eyes

girl's

brought

the

lifted

bulged

until they reached

The

tip of her finger

in front

finger

larger

over to

finger

subdued

her

finger.

and

larger.

the right

and

As

quiet.

fell

to her neck

fingertip

then

the girl instantly

he

the

continued

girl

asleep. They let her lie there sleeping for

awhile, she awoke, and Rinpoche

of the

He

side of her neck

it there. At that moment,

and applied

apply

He

which

that

became

of the girl's

actually

some

time. After

her to leave

asked

to
fell

the

temple and rest in her home.

I later asked

Rinpoche

sure,

said that he wasn't

such

help

from

gone

insane.

long time.

some

if the spirit

He felt
lama,

had left her. He

since it had been within her for

that

she

if she

would

come

hadn't

have

either

died

some

time.

Over the next several weeks, during the remainder

visit to Singapore

for blessings.

Khen

Later,

Rinpoche

of Guru

and Malaysia,

in Malaysia,

together

behalf. The members

guidance

or

As it was, he felt she had a good chance

of gerting better, but that it would take

Rinpoche's

for

the girl

Rinpoche

performed

of Sakya Tenphel

one

hundred

and Luding

ritual

on

her

Ling, under the

of Lama Tashi Tenzin, also recited

Rinpoche

of

came

the mantra

thousand

times.

During that recitation,

THE

of the

few

outside

JOURNEY

members

remarked

the center (I

was one

TO

SOUTHEAST

of hearing

ASIA

screams

just

to hear those

of the pt;!ople

screams).
I later
Malaysia

felt

over
signs

that

was

except

fine

subject.

learned
and

when

Then she would

her, like

were

20

to

the

passing,

by

Jamyang

Khyentse

Rinpoche's

and openly weeping

Lekpa Rinpoche's
students

continued

gave

he

until

his

that she

bring

up the
come

sensation

and ocher

Hevajra

Wangpo.'

reason

teaching

.initiation

Lekpa

close disciples

five

Lam dus sadhana

He

289

for

which

22,

of Gaton

or

four

life, breaking

many

busy

May

On

short

kindness.

the

East

friend

another

anniversary

he called

very

to teach them the

of Lekpa

someone would
feel an uneasy

Avalokite5vara.

corresponded

to

returned

gone.

Rinpoche

On May

four-armed

Rinpoche'

girl

dark cloud, but the fingerprints

completely

Dezhung
schedule.

the

doing well. She told

cold

the

story

down in the middle

times at the remembrance

This
for

con-fused
this

was

his

of

Chinese

translated

to

chem.
the

At the end, Rinpoche's

1290

to

interpreter

guru.

to the

of devotion

Tibetan attendant
the

is trying to show

what Rinpoche

is

to

explain

guru-devotion

in

What

action!"

disciples:

you is
you are

On

told

"Actually

the importance
actually

May

seeing

Dezhung

24,

gave at the Bud-dha Sasana Society a more

on the life of Garon Lekpa Rin-poche,
was later transcribed and published.'
Cyrus
served again as interpreter.

Rinpoche

calk

formal

which

291

Stearns

Return to Malaysia
Dezhung

Rinpoche

of East Malaysia,

flew

(Gnas

on

Rinpoche,

brtan

bcu

who

drug)

requested

the

making

tea

Asia-one

in Malaysia.

he

stayed

of

some

trip

the

from

he met the
Elders

Sixteen

him.

In return,
of the;

Lam pur, he returned

for

the

one or two

Cameroon

days

to
to

Highlands.

months

in Southeast

and about

three months

four

month in Singapore
1293

travels

the text-trans- mission

Kuala

brief side

plantations

Altogether

these

requested

After

Ipoh,

state

initiation

Amitiiyus

292

May

During

Dezhung Rinpoche

Sutra.'

in late

to Kuching in Sarawak

the island of Bor-neo. From there he

to Kuala Lumpur.

Shamar

to Malaysia

returned

from Sin-gapore

1982, flying

Dezhung

success.

His

donations.

1294

Rinpoche'

patrons
Everyone

journey

had

given

in his

to Southeast
him

encourage

many
felt

was a
generous

Asia

encouraged

SA I NT

IN

now

and relieved, thinking that

expenses

construction

SEATTLE

the main

for the Tharlam monastery

could

surely be met.

Return to Nepal
return journey

On his

1982),

Rin-poche

Khenpo

and Luding

Luding
back,

they

Rinpoche

broke

of the

in

Buddha.

their

the

most

Thai

expenses.

capital,

of

Traruk Trulku's

phing

again.

with

On their

way

tant

Dezhung

brief pilgrimage

monasteries

including

accompanied

the

Emerald

the lamas

the stop in Bangkok

and

back

to

he paid all their

1295

offerings

monasteries.

made

impor-

(early June

airplane

in Bangkok.

Upon his arrival in Kathmandu,

made

by

Shabdrung.

journey

Mr. Ah Sang

Nepal, and during

hotel

traveled

and the other lamas

to several
shrines

Ipoh to Nepal

from

Dezhung

money

monastery,

Dezhung
There

he

weeks' at the meditation

Dezhung

Rinpoche

and tea to all the monks

as

well

as at

Rinpoche
stayed

center

in

also

fourteen

visited

retreat

(sgrub

grwa)

for

at

other
Phar
several

of Traruk

Rinpoche.

When he
attendants

practices

came out

valid
North

to

so

America.

accompany

engaged

sgrub)

permanent

him
1296

sev-

He

asked

as

attendant

Lama

long-life-

this

time.

instructions

to his

North America.

residency

eral

in

during

gave

he had decided

to revisit

also

latter agreed.

have

of retreat he

(U.S.

in August,

and

to
(tshe

prepare to return to

to

"green card"
expire

seems

He

generating

permit)

His

would

to return to keep it
Dharma

centers

Kalsang

and interpreter,

in

Gyaltsen

and the

3
n

to North America and

Visit to

Taiwan

N AuGUST

18, 1982, Dezhung

Rinpoche

boarded

to North America. About three days later (he made

stopover

in Bangkok),

group

large

he reached

that included

his great-nephews,
Sakya

Thai Air-

lines jet at Tribhuvan Airport, thus starting the journey back

Thegchen

Seattle. At the airport he

his niece

Mangtho

old home, he rested

Dagmola,

and conducted

and

Gyatsho,

members.

Choling

Once

one-day

was met

by

several

of

number

of

back

his private

in his

practices

for about two months.

During

for

these

months

out well.

The

condition!

We expect

old!"

he visited

thorough med- ical examination.

doctor

1297

Visit to California

told

you to

him:

an

American

doctor

His blood tests

"You

live to be

are

one

in

came

excellent

hundred

years

By

the

had

third

week

tour

teaching

to

his

Drogon

Sakya

Meditation
formed

until

Centre

undertaking

were

as

Jared

and Susanne

newly

from October

of his

purposes

raise funds

22

for

for building

in Nepal, but he also hoped to help this

fledg-ling center.

Dr. Kunzang

was to

the
and

Studies

Avenue),

One

1982.

this journey

the monastery

(acting

10,

was

His host

Buddhist

for

center, and his visit spanned

November

of the

he had been invited to Los

Fountain

(7284

begin

parts

other

time to teach.

les for the first

Rinpoche

to

strength
and

California

United States. In particular,

Ange-

Dezhung

of October,

regained

sufficiently

Traveling

Nyima

interpreter).

Rhoton,

with him

and the
Active

David

Fairclough.

monk

were

his

Kalsang

in organizing

Rich,

Stephanie

brother
Gyaltsen

the visit

Johnson,

Dezhung

Rinpoche

in mid-October.

On the

way

one

IN

departed

Angeles

about

SA I NT

he stopped

in the

S E A TTL E

Los

for

Seattle

area

San Francisco

for

week at

Ewam

Choden

Kunga

and there

center

at

the

invitation

vows
and
several
as for Avalo-

bodhisattva

Lama

of

gave
minor

initiations

(rjes gnang) such

kite5vara.

was

Kalu Rinpoche

in the Bay Area at the time

{during his fourth

visit

so

to America),

once

(Kalu

said

Rinpoche

accepted
Sogyal

the

Rinpoche

Dezhung
instruct

previous

Rinpoche

that

ifDezhung

invitation

York,

to his

to
then

him.)

friends

Rin-

poche

made

he would

by

invite

in Europe

and

Situ Rinpoche

was

1298

in Los Angeles,

Dezhung

stayed at the home of Ruth Dennison

Hills {at 2796 Creston Drive, Holly-

number of centers.

lama

Europe

own centers

to assist

also in the Bay Area then.

After arriving

venerable

again, this time in San Francisco.

in New

his students

two

the

could briefly meet

On October

Rinpoche

first

in the Hollywood
wood) and visited

24 in the morning

and

afternoon

he

gave

two

initiations:

the

Mdo

khams

Thangtong

Gyalpo

International
New

Ave.).

Meditation

center

and

Attachment:

The

Path

expounding
from

the

on

Maiijusri

the

Gorampa's

Four

Avalokitdvara

28.

October

November

On

gave a

talk

November

introductory

Fruit

(Bka'

and

Dr.

origins

5,

on

system

and Nirvai].a"

East-West

Choling

mental

discourses

meditation

ofSarpsara

the

the

and

on

Sunday,

at Ananda

on

initiation

for

residence

31,

and

morning,

Parting

Hall:

Fearless

Death,"

Sunday

evening.

Kunzang

Nyima

of.physical

disease

to Tibetan medicine.

according
On

on

Sunday

the

initiations

his

seminar

Living

from

Hall, and explained

October

two-day

Vajrasattva

on

Meantime,

the

Bodhisattva,"

on

at

meditation

S.

(920

"Freedom

gave

He

27 at Ananda

for Joyous

including

on
the

of

the

Hall,

25 he visited

commentary

Saturday,

I, he led

"Meditation

Center

lectured

Attachments.

October

and

the latter at Ananda

On October

Dharmadhatu

ma

shar phyogs

tradition,

Buddhist

Hampshire

Avalokite5vara

different

and

('Khor

gave

Rinpoche

Path

the

the

with

two

Its

"Inseparability

'das dbyer med) view at

Center,

sponsored

brgyud

Mdo

by

sngags

Kagyu
chos

Do

Nga

gling).

The

follow-

ing two

and

"Ground

days

Path:

which included

two

the

Mahamudra

view,

Sapa!].

Sakyamuni.

bodhisattva

he

vows.'

stages

concluding

empowerment

November

seminar

of the philo-sophical

of meditation,

an

with

and

the

initiation

for

gave

the

November

at

Josephine

Cheney's.

vows

Hall:

Meditation,"

On

imparted
299

at Ananda

of T antric

general exposition

foundation,

Vajrasana

he led

Essentials

he

of refuge

and

On
the

RETURN
TO

TO

NORTH

AND

AMERICA

During the latter part of this visit, Rinpoche

at Josephine Cheney's

home

high in the Hollywood

windows

looking out

took delight
endlessly

location such
Rinpoche

every

needed

as

potions

marvelous

maJ).<;l.ala.

a
some

period of

sore

bad

himself possessed

unshakable
would

pray

or

and tried various

week

or so.

medicine.
other

It seemed to his

to in this

allow-ing others to accumulate

seemed, however,
His humility

high

throat and nearly

kind of remedy

through their kind intentions.

home forcefully

He

that.

atten-dants that he let himself be niinistered

compassionately

had large

lot of merit to live in

with goldenseal

over a

room

lights of the city extending

fell ill with

visitor brought

He gargled

stayed

Sunset Plaza Drive, also

Los Angeles, and at night he

in tfie colored

one

on

Hills. Rinpoche's

over

before him like

noted that

VISIT

429

TAIWAN

way,

merit

None of the remedies

to have much effect.

and great faith in Garon

to his attendants

any

as

were

brought

he denied that he

spiritual qualities,

besides

an

faith in the Three Jewels. He said that he

for their benefit to Garon Rinpoche,

since his

own prayers otherwise would not be effective. Moreover,

he was quick to mention things he perceived to be his
own

faults. One evening he had dinner with his host,

Henry Denni-son, who had recently become enamored

of the teachings

of Ram Dass and wanted to find fault

with Tibetan presentations

tioned Rinpoche
Rinpoche,

of the Dharma.

He

ques-

about his eating of meat.

to find himself the object of his

chagrined

criticism, immediately acknowledged

this to be

fault. (He

never

tried

to defend meat-eating, especially

vegetarian.)
the theme
just

an

since Gaton Rinpoche

came up,

old ghoul!"

attendants
preceded

Rinpoche

sighed and said, "I'm

His

felt that if this

was a

fault-for

he always

his meals

with extensive
they observed

many

had been

Another time

months

offering

prayers-it

was

the only

one

in the

over many years

they served and learned

from him.
On this visit to southern California,

once

again

poche's

on

Disneyland

was

R.in-

list of priorities.

Stephanie Johnson arranged

the visit, and Boston

was
name was
Jungnay, was late

student David Rich

to be the driver. David,

whose Tibetan
Sherab

Rinpoche,

zang
a

up,

and

Nyima, and Lama Losang Drakpa, after waiting

while, finally

impatient,
floor

in picking Rinpoche

Dr. Kun-

grew

Rinpoche

to the rhythm

stamping

his

cane on

the

of

"Sherab J ungnay! Sherab J ungnay!"

Rinpoche

was

interested

in going

on

all the rides,

of which the Space

Mountain

was

the newest

in his late seventies,

and most exciting. Though

430

was

Rinpoche
wheeled

still

him in his

SA I NT

game

for

wheel

chair

IN

this,

SEATTLE

and

wait in line only to find out that people

were not

mobility

Dr. Kunzang

made

the students

along.

Rinpoche

did,

seemed

glad

roller coaster, and he especially

and the

Caribbean

these

were

chances

state

intermediate

rebirth. As always,
he

saw.

Haunted

take

enjoyed

and

had not

the

been

Wild

West

the Pirates of the

rides,

noting

for the experience

do) between

(bar

Nyima

to spin from shock,

House

to practice

lengthy

with restricted

ride, and afterward

Rinpoche

however,

students

the

Dr. Kunzang

Mountain

eyes

Nyima's

which

on.

allowed

others did take the Space

his

through

death

that

of the

and the next

he said the mtlrti mantra to

everyone

1300

Visit to the Midwest

and East Coast

Mter his teaching

tour of California

Rinpoche

east.

Minnesota,

there. This

headed

at the

He

request

first

centers,

flew

of the

to

small

Dezhung

Minneapolis,
Sakya

center

was his third visit. There he conferred

the

vows.

He

Avalo-kitesvara

initiation

and

bodhisattva

taught in

a stay

After

Rinpoche

number
Jetsun

the

on

that

Bodhisattva"

he

spoke

on

love

center of Lama Norlha

'The

an

new

W. 129th

on

St.)

Path

of

Avalokite5vara

at the Center for Higher

(at n6 West Houston,

Consciousness

day

(623

gave

and

was
by

at the

He stayed

he spoke

and teachings

Airport

Guardia

in Harlem

q,

Paul,

15 to New York and

and friends.

premises

ashram.

in Minneapolis-St.

at La

evening

On November

empowerment

next

days

few

yoga

Hindu

November

of disciples
Sakya

again.

of

flew

welcomed

school and also at

(Karma

5th Florida).

com-

and

Thegsum

The

at the

passion

Choling,

412

West End Ave. 5N).

On the weekend

series

Essentials

ofTantric

Samaya

Foundation

major

seg-

meditation
November
St.)

on

founders

on
(75

and

as

the

Five

Path

and

including

introduction

of the Sakya Order.

place at the

his-

four

Vajrap3l).i

to

view.

gave

Result:

included

Mahamudra

On

at Dharmadhatu

Jetsuns"-a

and

This took

Leonard)

ultimate

22, he spoke

"The

"Ground,

Meditation."

ments,

empowerment

20-21, Rinpoche

of November

oflectures

tory

Monday,

(49 East
of the

21st

great

On

November

"Empowerment

26

he

at the Samaya Foundation.

place, he led
expounding

gave

of the Medicine

one-day

the

The following

seminar

teaching

Buddha: Sangye Menla"

on

day at the

"The Bardo."

same
After

RETURN

TO

TO

about

NORTH

AND

AMERICA

VISIT

431

TAIWAN

the

states,

after-death

text-transmission

gave

he

Vajrasattva,

for

the
"Bodhisattva

of Purification."
On Monday,

basic Dharma

November

talk

on

Noble Truth" at the History

the

Union

Theological

Koyama,

Kosuke

29, at 3:00

"Precious

of Religions

Seminary

Professor

at

On Wednesday,

December

Washington

Square

(133

scheduled

talk

in

New

he

gave a

York:

Department

of

request

of

the

Ecumenics

of

Christianity.

Church

p.m.

Human Birth and the First

West

I,

and
he

4th St.)

"Kalacakra:

World

gave at

The

his

the
last

Wheel

ofTime."

1983: Visit to Boston and Cambridge

After two weeks in New York, Rinpoche

December
Boston

and

Cambridge,

the translator
Rhoton

traveled

in early

1982 to

(who

where

he

met

up

again

with

Jared
had

stayed

longer in Los Angeles).

behind

for

several

weeks

program

The

poorly

though

in January.

organizers

program

planned

the weeks

for

was

attended,

around

center

the Sakya

before Christmas

then

r;;verything

turned

such

The

learned

was

it

best

not

to schedule

seemed

not

as

the month

before Christmas.
In general,
in Sakya

as

people

keenly

at the time. The center rented

teachings

interested

in Kagyii

large hall in

Boston and arranged

to have Dezhung

came.
first

However,

Rinpoche

speak, but only forty people

the

program was a

part of the

series

of public

talks

and empowerments

to lure people

intended

program, a

series

teachings

that

The later

commenced

an

after

by the center's

centerpiece

the

New

modest

ofRinpoche's

exposition

ofSakya

~ c ;lit a 's

Elucidation

Pa

part

the main

of the

Year

1983.

program was

highly successful
The

in for

of

of the

Sage's

standards.

public

Intent

program was
(Thub

pa'i

dgongs gsal),
exposition

taught

the

this lengthy

over a

six-week

mandatory
The

graded
of

bodhisattva's

path.

Rinpoche

work
period

three

evenings

week,

with

attendance.

organizers

this

was

America

by

believed

the

first

time

the

of

the

work had been taught

publicly

in

North

master

tradition.
At
enough

the

end

of the

to bestow
Pa

Sakya

teachings,

~c ;lit a -M a iijusri guru-yoga

(Sa Jam sbag sgrub)

the thirty-five

was

Rinpoche

kind

the

empowerment

on

people

who

took the entire

who

had

course.

He

had been leery about

giving

it

to

anyone

Hevajra initiation
But

rjes

he

gnang

said

not had the

two-day

before.
that

at

Ngor

minor initiation,

that is what he did in this

so

case.

it

was

given

like

This

was

transmission

as a

Johnston

IN .SEATTLE

SAINT

remembered

by member

three hours giving the history of the tradition,

life history

Hinayana,

of Sakya

Mahayana,

Pal).<;lita

an

and

Paul

over

spent

high point of his life. Rinpoche

including

overview

of the

plus teachings

on

at

the

his commentary

on

and Vajrayana,

guru-yoga.
Dezhung
center's

Rinpoche

how to practice

Rin-poche

since

several

Path

with

of the

Fruit

teaching-Paul

teach

and

Dezhung

and

Lama

their

By this

peo-

David

Perna

Rinpoche

may

of

However,

requested

the
that

sadhana

to

ple

attended

this

Rich,

Susanne

Fair-

Liz Wick,

text, and he

studies

had attended

Johnston

the main Hevajra

nine

Johnston,
Petty,

attendance.
the

dus).

exposition.

center

in India,

Only

translating

on

(Lam

resume

they

students

well.

Abby

that

sadhana

Rinpoche

as

extensively

siidhana

Hevajra

Its

Dezhung

gloss

gave

in retreat in the house, and Dezhung

suggested

Tsharchen's

clough,

taught

the Hevajra

was

time Johnston

them

also

house. At this time he

and

with Jared
Lama

actually
have

Kargyal

gave

used

Rhoton

the

his

in

own

manual

of Khenchen

Ngawang

thrust

explanations

of the

tradition,

and in fact

Dezhung

Rinpoche

were

Boston
this,

the

tradition

ofVajrayogini,

Wangchuk's

com-mentary

uncommon

meditation

mi khyab pa).
seven-day

up

started

newsletter

the

Kargyal.

would

Satellite

scene;

center
Susan

she
in

help Jetsun

To

more

some

students

but when he
energized.

He

(Bsam gyis

New

from

and

She

newsletter,

which

was

the

many years.

Lois

found

too,

vows

and

with

Lama

Webster

(who

D.C.,

Jeff

Peak,

a center on

San Juan

also arrived during this period.

Rinpoche

never

to

York

in.

and

taught

practice.

pitch

Washington,

Kusho

the

included

later to take nun's

Campbell

Island, Washington)

travels,

was

including

Thought"

arrived

of the center for

the

Khyentse

teachings

center

in

Naropa's

for

in its entirety,

the

that

on

Following

explaining

Petty

at

Sakya

the

came on
start

time Abby

residence

transmissions

initiation

meditation

main

Tsharpa

explanations

"Beyond

on

(The
the

tradition.)

Vajrayogini

instruction

At this

take

These

tantric

Tsharpa

well.

within

extensive

gave

Rinpoche

stayed

all the

gave
the

from

as

Chodrak

seemed

he would
neglected

frail

from

grow more
to

explain

1301

his
and
in

detail

the

proper

dedication);

highly

proper steps

preparation
his

of studying

and

thoroughness

appreciated

by

many

was

puja

Ling center,

every

morning,

Rinpoche

always

accompanied

by

including

(through

merit

recognized

of his students

ied under him then. During his visits

Drub

religion,

conclusion

who

and

stud-

to the Sakya Shei

performed

Tara

RETURN
TO

TO

NORTH

AMERICA

AND

VISIT

433

TAIWAN

Dr. Kunzang Nyima, Lama Kargyal, Lama Perna

Wangdrak,

and whomever

was

else

able to attend.

1302

Visit to Taiwan
completing

After

Dezhung
for

some

made

Sakyapa

district

weeks,

at

the

rrulku

teachings

flew

giving

preparations

Taiwan

his

Rinpoche

to

no

from

trulku by Garon

had been told that

public

depart

invitation

of Kham, who

in

Massachusetts,

home to Seattle, where he rested

for

to

Rinpoche,

monas-tery

had been originally

Ngawang

he

trip

teaching

of Mingyur

Mingyur

Then

teachings.

Lekpa.

in

Lithang

identified

Mingyur

as

Rinpoche

121. Reception

March 1
98

Lekpa

by Mingyur Rinpoche

Rinpoche,

Dezhung
wanted

to

meet

his

and

Moreover,

had heard

many

Surkhang

Phi.intsok
Dagmola.

good

at Chiang KaiShek

away,

successor, so
receive

airport, Taipei,

things

Jigdral
he had

about

appointed

Dezhung

from

Mingyur

Rinpoche

Dezhung

Rinpoche

and, later,
Dagchen

visited

had

Mingyur had always

teachings

in the 1970s,

in Tai-wan

palace
Thus

passing

before

Rinpoche

Rinpoche.

from

and other Buddhists

Seattle

the

Sakya

Rinpoche

and

from

in the

late

fall

of 1979 at the invi-

tation

of the Saky.a

in order to meet and receive

religious

Dharma

center

434

teachings

from

Dezhung

SAl NT

Rinpoche,

met in Seattle several times since.'

Dezhung
March

Tibetans
Rinpoche,

others)

Rinpoche

or

departed

9, 1983, flying

IN

with

(including

Dagmo

Kunzang

Nyima,

SEATTLE

and

the

two

had

303

for

Taiwan

small

Kusho,
Jetsun

group

Jig-deal
Chime,

on

about

of Seattle

Dagchen
and

some

12.2.

an

Dezhung Rinpoche

initiation.

giving

Home of Mr. and

Mrs. HuangWu, Taipei,

March 19-2.0, 1983.

days,

keenly

interested

and devoted

and

just

initiations

Chi-nese

few
to

Buddhi
sts

many

in Taiwan

to give teachings

but he stayed

to Taipei. Most of them remained

Rinpoche's

seventh

floor

main

of

an

residence

eight-

story

in

Taipei

building

was
owned

on
by

the

his

patroness

Chinese

of the

late

Mr.

eighth floor

Mrs.

Huang

Huang

was a

Wu,

The-Hran).

large meeting

area

both wings of the building, and there,

to

20,

Dezhung

Rinpoche

with Mingyur

Rinpoche

room

much

proved

people
outside,

came,

and

unable

too

many

to get

the

windows

one

of the first Tibetan

from

gave

assisting

a seat

outside.

on

that extended

on

his first

patrons

and

two

over

teachings,

seven

The

hundred

waited

peering

(Dezhung

the

about March r8

and interpreting.

small-some

faithful

(wife

Yii-Len

Upstairs

in line

in through

Rinpoche

was

RETURN
TO

lamas

visit

to

Mingyur

TO

NORTH

Taipei

Rinpoche

and

give

Mantrayana

had to apologize

time and invite

whether

VIS IT

you

all! " So

of the building

many
that

teachings.)

to those who could

not get in and promised, "We will rent

the top floor

AND

AMERICA

435

TAIWAN

bigger hall next

people

some

crowded

people

onto

worried

the build- ing could bear the load.

123. Conferring

initiation, flanked

by Mingyur

Rinpoche

and Kunzang

Nyima. Home of Mr. and

Mrs. Huang Wu

they

Subsequently

( rjes

gave

gnung)

for

Chinese

who

thousand

peop l
e

gave

the

thirteen

gave

The

~l At

~s

for

organize

these

was

vows

to

AvalOne

much

ok.itdvara,

of the

teachings

(along

places

that

ofKaushong

after

Mingyur

tion

faithful

one

he afterward

more

than

Rinpoche

also

Vajrapal)i,

and

of

people
with

helping
Mingyur

1306

Dezhung

Tainan, and Kaushong.

there

of

Rinpoche

visited

Rin-poche's center in Taipei and the centers

in Taichiung,

stayed

main

at

Dezhung

exceeded

a group
Dezhung

hall

initia-

audience

Dr. Chan Chuan-An.

The four main

there

minor

same monastery

Buddhists.

in Taipei.

Mingyur

there

the

meeting

and

IG.lacakra.

gath-ered

Rinpoche)

were

Taipei,
one-day

bodhisattva

i
ni
ti
a t io

in

for

public

hundred

Mafijusri

arranged

monastery

Chi

Rinpoche

Ling

March 19-20, 1983.

Taipei,

for

Rinpoche,

six-hour

about
who

six

He reached

journey
days,

south

by

the city

car

accompanied

and
by

interpreted

In

were

gave

Rinpoche
visiting

in

an

also

Buddhist

stayed

locally,

During

two

tion with making

Dezhung

necessary

to

even

was

he

taken

period

an

in

and
When

around

Dezhung

Avalokitdvara
the

performing

rituals

in

mti7Ji pills (mil 7Ji ril bu). 1308

Rinpoche

mindfulness

temples,

initiation.

this

weeks

at Ya Min Tshang,

connec-

SEATTLE

Avalokitdvara

places

different

IN

second personal attendant.

many

wheel-chair.1307

IUnpoche

retreat

as a

and also served

Kaushong

SA I NT

stressed

the

Mingyur Rin-poche,

for simple

activities

need
saying,

like

for

"It

is

walking-oth-

you might slip and fall!

necessary for religious activities
Whenever he saw beautiful flowers

in gardens, he would

immediately

to the Three Jewels

erwise

offer

and then recite

a prayer

mentally

and

that all sentient

as

be able to enjoy these things (just

also
with

Mingyur

Christmas

Rinpoche

when

course

it

is

meditations."

beings

might

he used to do

seeing

beauti-ful

lights in Seattle). 1309

Dezhung
months

his

them

of

So

Rinpoche

in Taiwan.

Chinese

stayed

His teachings

patrons,

who

little

more

were

well received

generously

than

sup-ported

two
by

his

Tharlam monastery. 1310

a new

plans for building

Return to North America

When Dezhung Rinpoche

returned

he stopped first in Los Angeles

Wei Chi Huang

Huang

Wu, his

in Taiwan.
receive

{Huang
main

Mrs.

the

same

disciple

Wu wanted

teach-

a week Dr.
son of Mrs.

the

Wei-Chi),

Chinese

Huang

to the United S tates,

and visited for

ings.

patroness

and

son, too, to

her

Rinpoche

also

stayed

briefly at the home of another of their relatives.

In Los

Angeles,

sponsored

two

visited
At

by

Kalu

Tashi
and

or

Dezhung

three

Rinpoche's

other

the

members

guru-yoga

blessing

to

talk "Buddhism

lated

by

Nalli

(ca. June 1983)."

Jared

Tibetan

gave
At

he

of the

Cen-ter), he

community

center'(with

he

teachings.
Rinpoche,

East-West

His

of the

the

11

the

and

monks

Mahakala

center

of about

transcribed
Kusho

center

initia-tion.
{at

the

Pal).qita-Maiijusri
eighty

Sectarianism"

Jecsun

Lama

initiation

Dharmadhatu

Sakya

briefly

centers.

Buddhist

the Sakya

a group

teachings

and

Bhutaqamara

Drogon

without

Rhoton

gave a

gave

gave

Rinpoche

nese

Chi-

and Rangyal),

ofTrungpa

To

the

people.

was trans-

by Jacqueline
{Rje

btsun

'Chi

med phrin
Sakya

British

las

Trizin,

Luding,

came to

Columbia,

Rinpoche

b. 1938),

sister

Los Angeles

Canada.

there, including

of His

Holiness

at this time from

She received

teachings

from

RETURN

TO

TO

NORTH

AND

AMERICA

VISIT

437

TAIWAN

the Jambhala

initiation.

In all, Rinpoche

stayed

about

eighteen days in Los

on

Angeles

In

this occasion.

June

Seattle

Dezhung

1983,

and donated

hundred

dollars

(Tibetan

Buddhist

canon)

1312

toward

by Sakya

Rinpoche

returned

to

five
the

Thegchen

purchase

the

Choling,

Kiznjur

of the

Seattle

Sakya

center. On the last

weekend

(Friday,

ofJune

June

26), accompanied

by

Jigdral

Rinpoche,

Dagchen

24, until

Dagmola,

Sunday,

June

more

than

and

thirty others, he made

three-day

camping

trip to Mount

Rainier.

On Friday

night, after the tents

had been set

group
ods

up

and

hot meal served,

he instructed

the

in the m e t h ~

of dream

yoga

Fruit in its esoteric

mission),

(according

to

the

Path

with

Its

trans-

which he said would work better in seclusion.

During the next two

days

he

founders,

gave a

discourse

as

as

Ngorchen

well

on

the lives

of the five

Sakya

of

and Tsharchen.

the

Before

group

retired

on

night, he

Saturday
thrilled

them

with

number

of spine-tingling

ghost

stories. Cyrus Stearns

accompanied

him

Rinpoche

successive

as

chen

interpreter.
returned

co

where

Seattle,

on

Friday evenings

from July

5 he expounded

until August

in great detail,

at Sakya Thegchen
the twelve great deeds of the Buddha

Choling,

pa

mdzad
Cyrus

interpreting.

Stearns

building

{ston

pa 'i

bcu gnyis),
He

taught

in

a new

that the Seattle

Sakya center had rented since December

1981, located

few blocks north of

the

university

sources

Rinpoche

Kanjur

as

short

5042

used Situ Pat].chen's

well

work

powerful

bdag

campus at

r8th

Avenue

N.E.

As

for his lectures,

catalogue

to the Derge

as a
by

the

fifteenth-century

scholar

and

local ruler Byang

Nam

rgyal

grags

bzang

(known

as

"Rgyal

po

Pat].q.ita").

When Stearns

showed

first

catalogue,

said,

more

one

him

available

of the Kanjur

version

Rinpoche

"This

not

is

one

the

I need.

Another

longer,

complete version is

copy

in Situ Pat].chen'

found

himself had

collected

works."

Rinpoche

photo-

of that longer version,

which Stearns enlarged

to

make easier for Rin-

poche to read.

1313

During the lectures,

when expounding

the Buddha's

great deed of miracleworking

(in the first lunar month),

the'Buddha

the occasion

when

through

displays

of

power

magical

overawed

six

Indian

masters, Dezhung

sectarian

Rinpoche

cold

of

how

the

Buddha-manifesting

the form of Vajrapaq.i

to the Vajrayiina

according

opponents

ing. Some
drowned,

fled

tigers

into

or

tradition-scared

all these

into flee-

went insane,

some

leaped

into

lake

and

and others

dense jungle where

bitten by poi-

they perished,

eaten by

sonous

snakes.

Rinpoche

Suddenly

IN

SAINT

SEATTLE

broke into laughter and could not

stop. He kept trying to control his laughter,

but' he simply could not. His

body heaving and

tears

running

and covered
with

down

his

his

took

off his

hands.

The

along with him, though

interpreter,

Stearns,

mainly

at the whole

had

hilarious

in the Dharma

center, because nobody in the audience had

was

what

glasses

begun to laugh

meanwhile

scene

he

face,

his face

going

Everyone

clue about

on.

just smiled

in bewilderment,

waiting

for the

hilarious joke, what-

ever

it

was, to

When
funny

be translated.
attempted

Stearns

to

convey

the

supposedly

story, it fell

completely

American

flat.

few

among

the

audience

of pious

Buddhists

tried to force

every one

laugh, but they

of them

were

bewildered.

After all,

was

thinking,

killed!"

nerve

"Those

one

When

and

broke

accompanied

uncontrollable

finally

into

by
the

hilarious

mirage-like

response.

explained
and

masters

This

that everything
dream-like
destroy

our

in

the

of

On August

lives.
12

Parting ftom

brat) instructions.

gave a

series

pa

lives is real-all these tnirage- and

we

act

ways

in

that

1314

Dezhung

19,

Rinpoche

Four Attachments

Then

on

August

oflectures

on

(Zhen

the

gsum) of Mahayana

"three

insight, and med-itative absorption.

teaching

taught

pa

bzhi

26 and September

bslab

concluding

that
them.

further. We believe

discipline,

the

in the

killed

(lhagpa'i

As

all

Vajrapai].i

had

he explained

and

the

deity

perceptions

had seemed

was that
so strongly

believed

appearances-and

our own

that what

ludicrous

had

projection

own deluded
was like us all,

their

the situation

and again met with

bursts oflaughter,

Brahmanical

laughter,

second time, again accompanied

Rinpoche

so

to him

been

up his
composure

of

save

He tried to

had

got

lost his

gales

fresh

stunned, uncomprehending

Finally

he

teachers

students

by Stearns.

and told the story

the

Indian

the

and asked about this, Rinpoche

again

same

poor

of

for

Buddhism:

that

2,

trainings"
moral

summer,

at

the

request

Rinpoche

Dagchen

of Jigdral

gave

the

initiation

Rinpoche,

took place

at the Sakya Thegchen

Sep-tember

was

presented

traditional

life.

presented

as a

the

The

conclusion

with

offerings

body, speech,
long

At

of the

(sku

students

recited

gsung

and

new

temple.

he
the

of enlight-ened

thug.r

rten),

his long-life

for his

prayer

teaching offering, which he returned

donation to the

This

Sunday,

initiation,

offering

"supports"

and mind

on

Choling

mal} gala

of the

Dezhung

for Vajra-Alqobhya.

and

to them

Later in the month,

RETURN

on September
prayers for his

25,

NORTH

dinner

on

Thangtong

AND

AMERICA

VISIT

was

held in his honor, with

gu rna,

songs.

speech of thanks, and

19 and

September

privately

Y ogas of Ni

long life,

Meanwhile,
Rinpoche

TO

439

TO.TAIWAN

taught at his

own

using the instruc-

Gyalpo and the Phyag chen

20,

Dezhung

residence

the Six

tion text by

ga

'u

ma.

He

taught only Richard Baldwin and Cyrus Stearns. The

were

teachings

given completely

in Tibetan-the

met again later to listen to the tapes. For

students
several

in late September,

po

ber of people
1315

at the request

of several days, instructions

'dul. byed) practice. He taught this at his

house, and

Stearns).

('Byung

own

course

the

gave, over

on V a jrap ~i

Rinpoche

also

sessions

of Ken Hockett

a numcame (it was

interpeted

by Cyrus

During this

period he also met with Vana [Ivanka]

Cyrus Stearns, trying to

answer

V ana's questions

on

Chekawa'

Jakie and

Mind Training (Blo sby-

Seven-Point

ong

don bdun ma) and related "mind-training"

traditions,

the subject of her

thesis at the University

master's

Sometime

between the

ofWashington.

summer

of 1983 and fall

of 1984, the great Nyingma

came to

scholar Smyo shul Khenpo Rin chen rdo rje

visit Dezhung Rinpoche

at his Seattle home

transmission

one

He requested

afternoon.

the

ofDezhung

Prayer for the Stages of the Path of the

Anjam Trulku's

"Path with Its Fruit"

(Lam 'bras lam rim

smon

this, and Cyrus Stearns

been there.

lam, from the Lam 'bras slob

gave

bshad). Rinpoche

was

lucky enough to also have

1316

Visit to Canada
In late September

British

1983, Dezhung

Columbia,

Dechen

Osel

Ling

Buddhist

Retreat)

R.inpoche,

the

cen-

Canada,

retreat

on
ter's

Salt

Rinpoche

to

visit

center
Spring

founder,

departed

the

for

Kunzang

(Mount

Tuam

Island.

had written

Kalu

letter

expressing

concern

his

that obstacles

retreat center and had requested

go

there

and

instructions.

as

Island

for

of Lama

gate

of

of silence
med-

nearly

residents.

and

special

at the

to

Mahamudra

the retreat,
318

He

and

and

(Tony
high

spent

of White

was

He

on

lived

on

the

much
diet,
Tara.

gave

retreat

practicing

the

big glass
in

days

mainly

It

was

an

with

the

place

1319

delighted

For two weeks he

his

house

outside

bluff with

of

Kunzang

Salt Spring

in the

just

Chapman)

vegetarian

he

with his brother

and stayed in retreat

two months.

Drubgyud

itation

retreat,

went

Rinpoche

attendant

wi
nd ow

initiations

arise

Rinpoche

1317

Dezhung
Nyima

give

might

Dezhung

daily teachings

the

excellent
and

on

its

to the

Mahamudra

he taught,
personal

retreat

many

he told

anecdotes,

Kalu Rinpoche

which

to

Rinpoche

guru-yoga,
possessed

at Naroling.

kept

the

students

that

blessing

the bodily

to

them

explaining

Mila's

of

austerities

had evidently

Rinpoche

effect. The meditators

from

Rinpoche

Dezhung

Vancouver
Dharma

Dezhung

(sku 'i byin brlabs )of Lord

'dus.

few

days,

He also
giving

initiation

so many

seen
the

of

holy
Kalu

signs to this

he visited
and there

treasure-text

the

Jetsun

Six-Handed

1321

left the Mount

visited
her

in

meditations.

had dreams and

center in Burnaby

spyi

and

1983 and visited another

Nyingpo's

Mila

Rinpoche

at the retreat center also requested

Island. Afterward

Jatshon

the

perform

Phyag drug pa).

Rinpoche

early December

for

the

po

(Mgon

Mahakala

attentive

Dezhung

from

Mila, since he had visited and worshiped

places

and

to request the

his students

erment/blessing

enable

As

Tibetan stories

1320

encouraged

empow-

SEATTLE

meditators

traditional

and often in fits oflaughter.

Milarepa

IN

SAINT

Tuam retreat

in

retreat center

on

Kalu Rinpoche's

gave
cycle

Chime

Vajrayogini

the initiation

Dkon
Luding

(Na

ro

mchog
for

Mkha'

spyod

rna)

attracting

blessing

and

rite

for

She sponsored

the

the

performing

gug).

good for-tune (g.yang

renting of the hall of the local Dhar-madhatu center and

invited
The

all

Columbia

the

the

whole

came, as

Vancouver

to

local Tibetans

Tibetan

community

did

few

southern

British

Buddhists

Canadian

Dharmadhatu

initiation.

long-life

in

and

Kalu

from

Rinpoche

centers.

Dezhung

Rinpoche

returned

He

was met

by

Thegchen

Choling

respectfully

welcomed

1984.

teachings.

He

the

on

said

to Seattle
steering

the

was

and

requested

to accept

unable

moment, but that he would later give them

for

wealth deity with whom he had

A welcome-home

dinner

January

a strong

an

24,

ofSakya

evening,

following

him back
he

on

committee

who
further

for

the

initiation

connection.

was planned in his honor for

February 18.
On

long-life
lineage

February

initiation

of

ofThangtong

the wood-rat
March

Dezhung

12,

4, to

was
help

granted

Amitayus-Hayagriva

Gyalpo.

celebrated
the

Rinpoche

new

The lunar New

in Seattle
Sakya

on

in

the

Year of

March 3

Monastery

the

On

flourish,

Dezhung

of the

Rinpoche

wealth-deity

ground-breaking

purchased

church

gave an
Yellow

initia-tion into the practices

Jambhala.

ceremony was

performed

week

later

for the newly

RETURN

TO

building

NORTH

AND

AMERICA

VISIT

441

TAIWAN

TO

at

ro8

N.W.

83rd

was to

which

Street,

be

into the

transformed

Sakya Monastery.
Dezhung

Rinpoche

historical

sense.

Tibet

general

in

detailed historical
in

Asia,

he

of history. To

was

this

not

As

teacher,

Buddhist
through

amazing

was

land

one

with

most

of the

records

was still remarkable

some extent
surprising,

highly retentive

an

possessed

Although

given

in

his

his

wide

knowledge

reading

and

mind.
he

used

history

to transmit

stories.

His

the

whole

worldview
examples

and

knowledge

of the

history of the Sakyapa

tradition

was

unparalleled

among

his

contemporaries,

and his familiarity

with

that

the

the

Kagyiipa

was

so

extraordinary

historian

Dhongthog

was

traditions

Rinpoche

also the greatest

could

remark:

"I

believe

he

lineages." 1322

scholar of Kagyiipa

Rinpoche

demonstrated

many

knowledge
which

stayed

Stearns

in

the

occurred

in

Portland
the

times,

for

short

invitation

on

dang

mthong).

!hag

one

at

dinner

Thrinlay

asked

For the

next

spoke

He
date

Lama

an

hour,

Rinpoche

one,

beginning

one

by

Karmapas.

way to

the six-

one's

parents,

described

the

each

birth,

of

Thrinlay

the

and going all the

named

to

Lama

about

to

minutes

Karmapas

with

his

area,

the vision which had led to the discov-ery of his

quoted verbatim each letter that had been left by

rebirth,
the

pre-

on.

After

dropped,

and

the

gnas

(zhi
invited

families

dinner,

question

at

gave

There he

was

he

to

center

meditation

Tibetan

After

simple

Khyenpa

his

recounted

Cyrus

Karmapa.

birthplace,

Drubpa.

Cyrus

went

he

Rinpoche's

evening

One

of the local

all

with Diisum
teenth

Trinlay

occasion

inter-preter

when

calming and insight

forty-five

about

1984,

to Kalu

visit

historical

remarkable

of his

March

Drubpa.

Drubpa

one

memory

of Lama

instructions

his inexhaustible
but

vious

Karmapa

(if

minutes

few

one

had been found),

of this, Thrinlay

and for the rest of the long discourse,

Stearns

shook

just stared

their

heads

as

at each other
Rinpoche

and

Drubpa'

across

continued

he

so

jaw
and

the table

on

and

on.

It

was an

Rinpoche

sdom

pa)

Choling.
performed

to about
After

together

fifteenth

people

during

the

the medi-tation

Seattle,

and

on

day of the first lunar

oflimited

twenty

lunch,

to

returned

was the
gave the vows

March 17, which

month, he

dis- play.m3

unbelievable

Dezhung

duration

(gso sbyong

at Sakya

Thegchen

fasting

on

period,

they

Thousand-Armed

Avalokite5vara.
On March
Cyrus

31,

and Maruta

Rinpoche

expounded

privately

Kalnins Stearns Tsangnyon

Great Song of Madness.

On April 4 he

to

Heruka'

442

to

related

connection

rna

teachings.

ald Brill, who

the teachings

had

come

had

one

the

gave

Kongtriil

to

teachings

in

an

to request

Los Angeles

from

Bo

from

among

Kagyiipa

complete

the

Six

tradition.

teachings

long

Rinpoche

Gangkar

Rinpoche

was

that this

request.

He based

in

in Minyak.

At

had told him that he

Sixth Shamar

were

the time and agreed

on

his teachings

Dharmas
Rinpoche
before,

day need to teach them. Dezhung

decided

teachings

from

in the Karma

that time, Bo Gangkar

would

he

of

of the

received

the 1940s,

life

Ger-

('od gsa!}

Light

ofNaropa

the

SEATTLE

gu

On April

elderly gentleman,

Clear

group

small

with the Ni

IN

SAINT

Rinpoche

to Mr. B r ill'

the manual

by the

Chos kyi dbang phyug (1584-1630).

These

given

at

privately

his

own

residence,

Stearns interpreting.
On April

the Sakya
the

14,

Dezhung

Thegchen

nirvar_ta

day

attended

by

Rinpoche

(b. 1923),

Choling

of Jetsun

Jigdral

Rinpoche

participated

observances
Drakpa

Dagchen
and Mingyur

at

in honor of

Gyalt-sen,

Rinpoche,
Rinpoche

Dge

also
legs

(b. 1934).

vases were

Wealth

end of the

the

statues
lasting

New

and

Jug) ofSakya
with

attendants

some

for

a ceremony at

hundred

the center

days

before

Rinpoche's

planned

York,

Sakya

Thegchen

Choling

dinner in Rinpoche's

from

Japan

dissertation

case.

in

and several
rites

honor. While still in

in April 1984, he also received

Seat-de residence

me

objects

26, three

for

center held

India

Rinpoche
secration

at the

Rinpoche

four hours.

On April

departure

Seattle

con-

and sacred

over

their patrons

Six days later, Dezhung

with Jigdral Dagchen

performed

over to

handed

ceremony.

an

on

to

the

the

short visit at his

to

Gate for the

He welcomed

French

I had briefly returned

University

Entrance

Pal).qita.
elegant

me, as

me

complete

Wire

from

my

(Mkhas

and presented

maroon-and-gold

pen

in

I
I
N

MAY

)ULY OF

THROUGH

4
s

1984, Dezhung Rinpoche

Coasts

~
~

Visits to the East and

visited New York

City again. On arrival, he stayed for about two weeks at the house of

Mary

Bowen,

disciple

of Dudjom

Rinpoche.

and Samdrub

Phodrang

The Tibetan nobles

W. D. Shakabpa

(1907-1989)

visited him

and

invited

to

him

prayers

conduct

the
His

for

Tibet

behalf of all the Tibetan

gave

He also

(sponsored

the

by

Guru Rinpoche

While
May

3 at

Vascek,

reading.
later,

remove

at

440

and

for

Luis

(sponsored

giving

long-life

Riverside

was

New

diagnosed
York

the cataract in

Dalai

This

the

Lama

he gladly

Medicine

Mendoza),

and

on
did.

Buddha

Tara,

and

by Terty Clifford).
(Amitayus)

Drive,

Dezhung Rinpoche

He

the

residents.

initiation

Helen

to lecture

Center

Holiness

the

initiation

home

first encountered

as

hospital,
his right

having
had

eye:

It

an

on

of Nicolas
difficulties

cataracts
operation

was a success.

and

to

Rinpoche
had

month

and,

extensive

now

been

practices

and

(sngon

Tathagata-

the

preeminent
the

as

derful

On May 17,

teachings
and

22

Dharma"-faith,

wisdom.

On Thursday

series of initiations:

spoke

10 he

(dam

pa

preparatory

addressed

the

on Sakya and
on two types

explained

gsum)

the three

of Mahayana

as

thought

of

the four

preparation,

the main practice, and dedication

the conclusion.

20,

and

enment

as

he

(commenting

On May

enlight-

May

On

doctrine

nonconceptualizing

aspects

the

of

for

numerous

6 he taught

benefits

characteristics

stayed

gave

6,

important

understandings)

precepts.

of refuge

for

on

center, whose

He

May

On May

gro).

garbha

Nyingma

won-

on

beginning

Bud- dhism.

recollections

of merit

repaired.

discourses

Mahayana

practice:

to the Jetsun Sakya

moved

elevator

on

On May 13 and 15 he

interdependent

he explained
compassion,
evenings

gave

origination.

the "Four Essentials

endurance,

in May

he also

and

gave a

444

Amitayus
(May q)
In

, ,
(May

3)

July

perhaps

Avalokite5vara

July 30, he also

imporcant
he

also

Tara

Green

the

on

IN

5 E ATT L E

(May

Vajrap3.t).i

10),

visited

extensive

the

he

gave

tice in the Tshembupa

gave

This

same

July 3 and lasting about three weeks

22),

special

the reading-trans-

prayers
Samaya

on

instructions

tradition. On

mission for several

and sGtras.

132'

Foundation

In New York
and

gave

the

325

1984,

the Kagyu Thubten

Wappingers

gave
stidhana.

July

initiation.'

meditation

Vajrapal)i

prac-

Mahayana

In August

Rinpoche

1984,

of

month, beginning

Garu<:ia

5 A IN T

and the Med- icine Buddha (May 24).

explanations

(until

Dezhung

Rinpoche

was

invited

to

Choling center ofKalu Rinpoche,

retreat under the direction of Lama Norlha at

Falls, New York State. There he visited and

124. Oezhung

Rinpoche

at Karma Thubten Choling. Wappingers

Falls, New

York, August 1!)&4.

instructed
Niguling,
and

Mgon

to give

two

the

po

Bernakchen;

the Mgon

po

groups,

retreat

giving initiations

for

Phag

he had

Bernakchen

Naroling

mo,

White

previously

initiation,

and
Tara,

refused

until,

that

is, he had
Island,
and

seen

British

asked

for

the sign of two black

Columbia.'

an

326

initiation

ravens at

Jamgon
for Orange

Salt Spring

KongrrUI

arrived

Mafijusri

(Jam

dbyangs dmar ser).

When

giving

when monks

the

would

initiations,

during

the

intervals

FINAL

VISITS

normally

play

ritual

recording

of Tibetan

at

but

first,

convincing.

very

AND

EAST

low-key,

of the center

ence.

"It

was

transformed,"

being."

ritual

player
music.

the

WEST

now on
residents

if the

one

later

an

looked

produced
Rinpoche

final

visit

property

he

"Clearly

he

had

was a

LP

absurd

were
had
struck

with his Buddha-like

whole
said

This

effects

this

on an

turned

and played

Dezhung

before

as
1327

Rinpoche

record

somehow

Whereas

many

realized

music,

portable

old-fashioned

been

THE

TO

445

COASTS

pres-

become
highly

125. Dezhung

Rinpoche

with Lama

Norlha.

Once, in New York, Dezhung

came

rich patron

and

then

interpreted

success
public

gave

Lama Norlha

gave

him

some

this

dream

as a

of the

He stayed

and

at Wappingers

teachings

Dr. Kunzang

Nyima

also

sign

dreamt

much

roo.

of the

several

the weekends.

gave an

that

money

Later

likely

in Wappingers

Falls for

on

only

money,

groups

two retreat

Rinpoche

weeks,

he

future
Falls

1328

giving

One weekend

afternoon

seminar

on

Tibetan medicine.
While

perform

there,

Lama

large number

Norlha

invited

Rinpoche

to

of water

years

necessities
altar

Nyima

one

collected

and

remembered:'

eleven

them

began

the

agreed,

on a

and

volunteers

bowls

other

wooden

one

As

had

and

makeshift

prayers.

some

done

He

several

and

arranged
he

had

at Sakya.

and

hundred

outside,

SEATTLE

Rinpoche

previously

Kunzang

after

as

offerings,

thirty-five

IN

SAINT

wit-

ness

329

was

Since Rinpoche

to walk, he sat in

unable

chair by

the large pic-

ture

window

that

opened

out

to

the

wooded

area

behind the shrine

room.

Dr. Nyima

and the volunteers

would

empty

and

recited

the

fill the offering bowls

prayers

outside

the window

as

Rinpoche

from

his chair

inside.

Filling

and emptying

the

one

hundred

and eleven
bowls
hot,

one

thousand

humid

weather

few people

bit

times

there at Lama

stressed

over a

was a wet

out and

Norlha's

grumpy

ten-day

and athletic

by

period

in

activity.

retreat house seemed

the

time

few

of

[Rinpoche'
around
evidently

they

middle

it

numbers

students

Sakyapa

the

had

been

And

offerings

quite

they

of offerings

were.

feat

had,

course

of

New

from

the

of

arrived

out,

help

accumulate

to

as

with

water

the

York]

to

people

few

was

bfll

so
the

as

going

through the ceiling.

While

on

Rinpoche

forever,

in his

stiffening

as

looked

though

as

knee,

well

as

other

the Maras had begun to work

seemed

he

at night he began to suffer terrible

on

could

go

pains and

weaknesses.
everybody,

It
and

soon we newcomers

felt their negative influences as well.

one point a very Americanized Tibetan showed up and
upon witnessing our rather absurd-looking industry,

At

appeared

embar-

before

rassed

by

not being

But Rinpoche,

its completion,

it, .saying,

one

to quit

persisted,

and

best at the end of each day to relieve

some

well-intentioned

"How

Tibetan!"

a Dharma activity
we tried our feeble
his knee pain with

massage.

prayers were
one hundred
and eleven water offer-ings had been made, and we stood
Rinpoche' s window,
there outside
our accomplished
soaking wet in the stillness of a hot summer's sun. But
Finally

uttered,

barely

one

had

the

moment

hundred

the

last

carne-the

last

and eleven thousand,

prayers

passed

through

Rinpoche's

lips

The

when

many

tremendous

offer-ing

wind

bowls

rose up out

lining

blown with such force

that

they

directions.

flew

off in

all

the

tiered

We

ran

of nowhere.

altar

inside

Rinpoche,

were
to

who sat

F I N A L

calmly

T 0

VIS ITS

T H E

EAST

AN D

WEST

447

C 0 AS T S

by the

open

window

and watched

the altar swept

clean by the sudden windstorm.

a seat at a

We moved to the central hall, and taking

large table,

Rinpoche

dedication.
lightning
punctuated

To

us,

it

unaffected

suddenly

outside.

flashed

with torrential

was

miraculous,

by such

to recite

began

room

The

prayers
turned

recitations

Our

of merit

dark

rain and booming

and while

coincidence,

then

thunder.

Rinpoche

seemed

the auspiciousness

of

one with his

bodhisattva's
resolve to turn over some very hard-won
merit. So we sat there, eyes as big as plates, huddled
around a being who had to be the Buddha-until the
sun broke through and the unreliable calm returned. It
had lasted maybe ten minutes. When we went back
outside to pick up the wooden altar, it looked like it had
this

extraordinary

occa-sion

and

were

seemed

been ripped apart by bears.

His Third Visit to Cambridge

In about early September

to

the

Boston

area

for

1984, Dezhung

the

third

Rinpoche

time.

The

went
first

important

thing

he

medical

treatment

he

his

had

second

eye.

his left

from

of glasses,

as a
went

arranged

found

out, had

vajra

on a

room,
said

that

this

Tsharpa

divided

ceremonies,
first

session

This

ben-

played such

well.

Susanne

who, they

they

had

symbol

not

career,
of the

was

visit

in

known

part

into
and

part

of the

I,
II,

that

preparatory

was
He
the

have

have

simply

1330

teachings

Rinpoche

Tshembupa-tradition

bu

pa 'i dmar
a highly

practices.

preparathe

he

meant

would

including

of the preparatory

crossed

consulting

with his treatment.

public

(Tshem

practices
transmission,

his

and he would

the

(evidently

carpet)

was pleased
eyes failed, it

teaching

explanation

were

remarkably

Tibetan

centerpiece

on

pair

for the ophthalmologist,

Buddhist

had his

Avalokite5vara
the

reading

into retreat for the rest of his life.

The

gave

a new

his vision.

since

Rinpoche

end of his

gone

small

though

Buddhist.

improved

teacher,

cataract

the

fit- ted with

the

weeks,

few

remove

to

also

next

In the

role in his teaching.

important
Everything

Fairclough

eyes.

was

which greatly

was to com-plete

planned

operation,

He

efited him much

an

had
of his

main

tory

The

khrid) in
detailed
teachings

lectures

and

instructions.

The

lectures

was

given

on

October

21,

and the next

four sessions

for Avalokitdvara

vows.

bodhisattva

prac-

tices,

consisted

week

from

November

than

thirty

people

Part
of

II,

cook

the

evenings

December

12)

gave

initiations

Green

Tara,

tions

on

as

rwice

December

14. More

course.

,
7

On

six

through

for V a j ra p ~ i Manjusri,
the

Medicine

Buddha,

to have given instruc-

Mind Training.

usual, Lamas

Kalsang Gyaltsen served

meditation

of teachings

to his brother Kunzang

also in attendance,

main

(November

He is also said

the Seven-Point

In addition

an

the

entire

Golden Jambhala,

and Mahakala.m

November

November

Qn

series

Wednesday

he

on

and

9 through

successive

SEATTLE

24, 26, 28, and 31. At

October

part, he conferred

the end of the first

empowerment
the

on

followed

IN

SAINT

as

attendants

Nyima,

who

Perna Wangdrak

was
and

16

Kunzang

Nyima

monk attendant.

as

dashing

Cambridge

center, 1984.

in

Cambridge.

of the important

rnam,
byed.

Both

him in Seattle

from

Mngon

lamas

Sakyapa

rtogs

had

separately

reading-exposition

ljon

tantric

shing,

treatises
and

received

(bshad khrid)
R!Jiud sde spyi

Tshul

gsum

gral

1332

During

his

second

visit

to

Cambridge,

Dezhung

R.inpoche

had surprised

the eleven-deity

his students

Mahakala

by offering

transmission

of

to teach

FINAL

VISITS

TO

THE

AND

EAST

Mal Lotsawa.

This

had

this

occasion

Rin-

poche himself had actually

the

subject.

On

that

monk-attendants
Museum

that

evening.

the

particular

gone

that

con-

that
Rich,

night

to continue

shock,

day,

Rich

and

ro

cooked

the

dinner

Rinpoche,

Dr.

Paul Johnston

had

was

Qohnscon

after

you

on

Tibetan

his

dinner,

"You know, if

in retreat,

since

broached

the afternoon

Dezhung

versation

said to Johnston,

Rinpoche

off for

David

was

David

together

In

been almost

and

it

So

Nyima,

retreat).

going

had

of Science,

Kunzang
dinner

WEST

449

COASTS

still

in

Dezhung

you are

need

this

that

Rinpoche

really

Mahakala

of Mal Lotsawa."
Johnston
brought
extremely
that

hardly

up.

difficult

even

received

could

this

In

to get,

in Tibet

believe

India

many

these

and Johnston
monks

them. But here Rinpoche

it at the dinner table.

instructions

at

later

Sakya

was

had

had

were
told

never

himself had suggested

127.

Dezhung

His

Rinpoche

American

request,

and

back-pedaling,

book,

may

it

necessary

disciples

made

Rinpoche
saying,

be

had

co

go

through

requesting

to him in

letter,

accompanied

we

by

don't

and

His
the

disciples

proper

it. So they made

person,

request

know,

and another

an

offering.

formal

started

to be available

btus compendium.)

repeatedly

necessary

the

to find,"

out

center, 984

immediately

"You

difficult

text turned

sde kun
still

with students at Bostonjcambridge

so

have

the

(The

forth.

Rgyud

in the
realized

they

formalities

one more
request
When

of

formal
later

by

Rin-poche

came

back

request,

and

for

his

third

visit,

they

made

yet

another

450

Dezhung

Rinpoche

IN

SAINT

consented.

SEATTLE

He

also

agreed

teach the completion-

stage practices for Hevajra.

Rinpoche'

students

also

in Cambridge

him at

asked

that time to give the Path with Its Fruit instructions,

last request

at the suggestion

and instigation

Sakya

T rizin. Dezhung

Rinpoche

His Holiness

was not

that he

to

related

Holi-ness,

Rinpoche

But Dezhung

the

insisted,

great Khon emanations

was

later

remarked,

"If

then nobody

is!"

latter

not qualified,

is

Rinpoche

saying,

"With all the

living in this world, who would

want to receive the Path with Its Fruit from me?"

at

Thus

of disciples,

ordained,

Fruit,

the

he

gave

the

eleven
Gay

recipients

"external"

days

of Mal

and

Goldberg).

to

some

Lotsawa.

were
The

1333

small

lay

and

group
some

of the Path with Its

Mahakala

Rock Fortress"

and Brag rdzong

transmission

Samten

stay,

female,

of the "Vajra-

bo bcu initiation

lasted

of his

and

but all previous

instructions

the

end

male

of

retorted

to give it. When this

qualified

His

Dezhung

this

actually

practical

(i.e., the Khro

rna

instruc-

1334

These

interpreted

by

teach-ings

also

tions)

in

teachings

Ngawang
included

some

other esoteric

instruction,

bur

practices

which

or

Garon Ngawang Lekpa

giving

Before

dreamt

these

of meeting

was

who

were not a part

had

Khyentse

guru

Dezhung

Khyentse

thangka

ahead

heard

I think

that

rhangka
Lotro's

Rinpoche

of

Mahakala

room at

spinning
clear.

in the

but

recorded.'

the

This

sign it is all right

in

deity,

One

335

dreamt

of

see

the

were

the

Chokyi

the mantras

vision

at this time

disciple

seeing

Khyentse

He could

ofthe

details

Lotro,

Chokyi

was so

of Ngawang

not

unfortunately

336

In addition,
Hevajra

had

dreamt

them."'

help

Dzongsar.

also

Rinpoche

and teach. As he remarked

hanging

heart

Rinpoche

Lekpa,

it will

from

Mahakala.

of

to his atten- dants: "I think this is

to teach.

of that

received

Chokyi Lotro.

teachings,

go

him to

convinced

his

holding

that

Rinpoche

gave

Rinpoche

perfection- stage

Fruit esoteric

transmission),

Dalai Lama.

Lama

not in Boston

Founding

on

the instructions

practice

Perna

using

(of the
the text

translated

Uared

this trip).

of a Retreat Center in Barre

Path

on

the

with

Its

by the

Rhoton

Fifth

was

In
and

November
giving

practice,

1984,

detailed

Dezhung

while

he

instructions

Rinpoche

was
on

encouraged

in

Cambridge

Avalokite.SVara

FINAL

VISITS

to look for

his students

He considered

Rinpoche

by Dezhung

WEST

an

available

Insight Meditation

building

some

trip,

small enough

a room

but

key members

Society in Barre, Mass- achusetts.

was

small retreat center. It

to include

before,

pressure.

plot of land located next to the

By good fortune the property

From the

a retreat center.
ston had never

Rinpoche

really applied the

On the first exploratory

learned of

had

AND

to establish

it essential. Paul John-

been arm-twisted

needs of

EAST

place to do retreats.

time he arrived, he intended

now

THE

TO

451

COASTS

perfectly suited for the

even

to be affordable

suitable

s ~ era loutbuildings

as a

1337

shrine

had

main

yet large enough

room, and it also

as retreat

that could be used

cabins.
His disciples

asked Rinpoche

buy that land for the proposed

students,

including

had already

thangka

gone out to see

was

Campbell,

the land and had liked it.

dream,

of the five Sakya founders

saying, "This

center. Some

Abby Petry and Susan

The next night, in Rinpoche's

whether they should

retreat

a man gave
(gong

ma

him

lnga),

the personal icon (thugs dam) of Gaton

Ngawang

Lekpa."'

own

also did his

row

the result

The following

came up

zor rna

fear"

indicates

(sengge

gangs

mi dgos/1). Rinpoche

up

for

an

morning,

or

Rinpoche

three times in

number 13, which according

the other predators

'grims

pa

explained

person,

ordinary

lha

a
to

mo

the lines "When the lion prowls

in the glacier [mountains],

no

Two

work (mo gzhung) for Dpalldan

the divination

Dmag

338

divinations.

need have

/all sder chags gzhan skrags

that if this result

there is often

comes

danger

of being too good. But since the subject of the divination

was a

religious

possibility

project, he

saw

little

of that.

"I am settling it!" Rinpoche

said. "You should buy

the land. It would be

good for

purpose."
could
for

see

a retreat center, so use

the land for that

He said that he

that the

causes

and conditions

were present

a retreat center to

be founded,

but that in the future these conditions

so
secure

would not arise,

essential to

buy it quickly and

some

of his

payment.

it

was

the property. He said they should

gave

own money to

help with the down

"I am building

my own monastery

in Nepal, but

as a

sort of blessing I am
going to donate

you can.

what

donations

and

five hundred

dollars. You all

pay

Collect

use

the money
as a
one person's

together

as a

down

payment, buying it

group

and not in

name."

David Rich, Paul Johnston, and Susanne Fairclough

each pledged to give

ten thousand dollars, saying, "If others

can

give too,

that will be fine. Other-

we
goes

wise

deal

three will take responsibility

through.'''

339

for seeing that the

452

IN

SAINT

SEATTLE

is

no

Dezhung

Rinpoche

also

remarked

at the time. When making the title search

"If

this

sale

the property,

good,

then

no

I'm

good,"

on

their
them not to buy the property

lawyer advised

because

the

title included three

rights

way.

of

a sewage

for

1340

Another

arose

obstacle

when

several

perk tests

successive

permit failed at various spots

on

the x8o-acre

plot. The students

came

to

him,

worthwhile.

that

doubtful

the

purchase

would

be

But Rin-

poche insisted, "Buy the land! Idon't know about things

like perk tests, but
I do know

that Tara

never

lies."

1341

So they went ahead

and closed .the deal.

Rinpoche

was

asked

by

his

disciples

to

name

the

land, but he deferred,

saying

give

H.H. Sakya Trizin should

a name

Holiness

be asked

to visit and

(His

afterward

named

rtse"). He then visited

it

"Sakya

Chos

'khor

yang

the

anq

land

Thangtong
relics

and

soil

In

the

many

from

center,

Boston

perhaps

gave more

described

by

holy

places

Rinpoche

clearly

the site.

stressed meditation

retreat,

rite

buried

gathered

on

of pilgrimage

to

(according

Gyalpo?)

Dezhung

and

more so

than anywhere

he taught.

He

Vajrayina

instructions

there,

and

more

students

Barre,

several

were

actively

involved in doing retreats.

In

and

Cambridge

retreats

Vajrapiii_li

for

guru-yoga.

Pal).<_lita-Mafi.jusri

retreat

was

accomplished

a year

of

Hevajra

Fairclough

did

a year

did

retreat,

three-month
five-month

three-month
Tara

Vajrayogii).i

thus

through

meditation

all

necessaty

the

instructions

people

retreat

in

retreat.

emphasized

initiations,

for this. Dezhung

He

Susanne

Avalokite5vara

retreat,

and

did

retreats

Four

here

Hevajra

Campbell

performed

and practice.

Sakya

David Rich

Barre.

Vajrayogil).i
Susan

did

the

three-year

of Tshembupa

were

and

(by Paul Johnston?)

retreat.

four, five, and six months

Rinpoche

Bhuta<_lamara

of four,

for Mahakala.

gaining

gave

liberation

his students

text-trans- missions,
Rinpoche

had been

and

more

reticent about

so

places,

can

be considered

retreats

stressed

his

giving Vajrayana

teachings

in

many

other

this center

main retreat

Rinpoche's

place.

He

to

students,

and

they

was

It

responded.

Rinpoche

himself who arranged

for

the

Path

with Its

Fruit

to be

instructions

given

here. During this third

visit,

when

France,

His

Dezhung

poche

to

spoke

requesting

the

Trizin

Sakya

was

in

His

Holiness

on

the

telephone,

that His Holi-

ness come to
on,

Fruit. Later

come

and

Cambridge

give

the

Path with Its

Sakya

Trizin Rinpoche
Lama to

Holiness
Rin-

was

asked by His Holiness

the Dalai

and

perform for him

some

special

But

His

prayers,

which prevented

his planned visit to

Massachusetts.
Ngor

abbot,

Khenpo,

to

Holiness

requested

the

Luding

come

in his stead. Luding

and

give

the

Path

with Its

Fruit

FINAL

VISITS

THE

TO

AND

EAST

WEST

453

COASTS

Khenpo

come,

did

bshad),

the

and

he

bestowed

of the Path with Its Fruit

transmission

Vajrayogini,

many

and

the

(Lam
other

exoteric

'bras

tshogs

instructions,

in May and June 1985.

Even

though

Dezhung

Rinpoche

himself

return to Boston after this, his activities

Moreover,

his

students

come

Rinpoche

to

Six Yogas

of the Kalacakra.

cause

and

instructions

Trizin's

extensions

sent

the

the

in

several

major
passing,

younger

Holiness

other

as

the

and

Cambridge

too,

in

are

own

changes

Barre,

for

then
in

held to be direct
activities.

took

His Holiness

Sakyapa

Sakya

instructions

sadhana

Rinpoche's

in 1990

His

Tshembupa

These teachings,

Rinpoche's

much

hosted

Hevajra

ofDezhung

However,
Dezhung

gave

practice

on

retreat format.

and

and the

the Hevajra

to the Path with Its Fruit, such

center

He

Avalokitesvara
instructions

Trichen

ba and Brda don gsa! ba.

the

visit.

He also granted

empower- ments,

path

1989,

In

Chobgye

in 1987 and give the Kalacakra

related

snang

Rin chen

invited

not

did

thus continued.

monk

place.
Sakya

from

After
Trizin

India

to

administrate

the

the

thought

old

students

They

hope

very

The

also

Dezhung

to

plan

this spot.

be

poche

stlipa

in

was

it

of the

half of the

would

Rin-

build

memory on

lai:na

to make

difficult

retain

retreats

that

as

in Barre

Rinpoche's

it

to

managed

in the

continue

and found

on the retreat land in Barre, and

necessary to sell the land. Several

payments

even

privately,

center.

Boston/Cambridge

in 1990

took charge

land

able

to

intended.
Dezhung

1342

1985
Dezhung

Rinpoche

departed

the

from

January 1985 and vis-ited Minneapolis

and last visit

fourth

Fe, New
give

stayed

Kunkhyab)

two

about

initiation
Truths
January

January
initiation

bless

on
on

Center

weeks,

January
January

11,

and

two

and

stilpa

a sermon on
Refuge

and

teachings

on

main
for

to

under

"K.S.K. " (Kagyu

the

7,

instructions

to Santa

Harding,

at 751 Airport

9,

13 and 15. One of his

days, his

big

giving

in

few

of Sarah

there at Kalu Rin- poche's

construction
Shenphen

to

and

Coast

he flew

for

From there

at the request

Mexico,

teachings

there.

East

Road.

the

Four Noble

Bodhi-

citta

Mahamudra

teachings
Pad-

He

Avalokite5vara

was

on
on
the

masambhava

practice

tradition.

according
1343

completion

to

He donated

the

Dkon

five hundred

of the stiipa, and

mchog
dollars

spyi

'dus

toward

the

454

also

wrote

letter

SAl NT

accompanying

IN

SEATTLE

his

donation.

(Later

came

Kalu Rinpoche
and performed

the full final

ceremony

consecration

of

the stupa.)

group

committee

came

dhatu)
talked

of translators

sively

Boulder,

from

about

were

the Nalanda

translation

and

Colorado,

Rinpoche

them exten-

the

(gzhan

other-empty
theories

from

(V ajra-

(rang

self-empty

stong)

and

philosophy.

They

stong)

within Tibetan

Madhyamaka

all amazed at
with which he could present

the facility

both views,

and

above all with the

and

confidence

doing

so.

with students
Kapleau
delighted

respect

he

displayed

for

both

while

He also met
from

Roshi.

the

local

Zen

group,

students

of

and then explaining

all

He

them by

memorizing

fifteen of their San-

skrit

names.

Rinpoche

1344

then went

to southern

California,

where

he stayed from late

January

16, 1985.

until March

giving instructions
January

on

there

Lama

Losang

the

had requested

Drakpa,

naming

it Thubcen
gling).

visited

the

public

place,
Avenue

February
History

938

were

same

(Thub

as

South

request,

bstan

Don

name

the

in

Sakya"),

their

at

he remarked

given

Oay

Kunga

Peter Gries,

"Drogon

the

time.

Lama

Losang

Berendo),

though

at

space at

Dale
2233

in which they had constructed

Year

Samten

student

granted

(located

loft/light- industrial

and

Peter's

South Barry

relatively

large

for the center.

On February

New

at

on

Sakya center in Los

Ling

the

center

teachings

room

shrine

is

monastery,"

the

He

Dondrup

apartment

Drakpa's

a new

moribund

name.

"This

of the Jyekundo

He

Ngawang

and her husband,

of the

new

with

weeks

Mahamudra. ' 345

Dharma

that they begin

(in. place

complete

'grub

on

American

Lhadron (Dale Pickering),

Angeles

several

the Dkon mchog spyi 'dus

27, and instructions

Goldberg)

He stayed

center after his arrival in Los Angeles,

at Kalu Rinpoche's

and
21

of the

and

20,

there
27,

Sakya

Rinpoche

was no
he gave
Tradition."

celebrated

the

two

Tibetan

program.
lectures
on

public

On the

first

On
"The

weekend

(February

23 and

concerning

gave

the

Sakya

initiations

combined
9),

the

Green

Tara

with

a group
recitation

discussion
insight.

Mahakala

one

2,

he

blessing,

16),

(March

and

Vajrapii!fi

periods.

practice
of

guru-yoga

of Avalokitesvara

(March

and meditation

On March

detail the next day. He also

White

four-armed

question-and-answer
he led

some

in

for the

practice

(March

and

Pat).s[ita-Maiijusri

which he explained

gave

24), he led

concentration

On

Mahamudra

(March

followed

Sunday,

thousand

13),

and

by
March

of the Avalokitesvara

hundred

6), the

ro,

sadhana

mantras.

FINAL

VISITS

TO

THE

overseen

WEST

s center

one

Kagyu Droden Kunchab,

by Lama Lodro Chophel. He also visited Ewam

Choden in Kensington,

After that he traveled

staying for about ten days.

Kagyii retreat

cen- ter

initiations

1346

north to Oregon.

In Oregon he first visited centers

gave

AND

next went to San Francisco, staying for

Rinpoche

week at Kalu Rin-poche'

he

EAST

455

COASTS

near

Eugene. At the

of Lama Lodro Chophel (b. 1942)

for Dkon mchog spyi 'dus and Mahakala,

and also instructions

on

Mahamudra.

At the center of

Chagdud Trulku (b. 1930), Dechen Ling in Cottage

Grove, he

gave a

Kalu Rinpoche's
Ling, where

imparted

White Tara initiation. Then he went to

center in Portland, Kagyu Changchub

Lama Thrinlay

bodhisattva

vows

Drubpa

resided,

and

and the Avalokitesvara

initiation.
In spring 1985, Dezhung

Rinpoche

returned

Seattle. On April 28, the Sakya Monastery

"celebration

in honor of Venerable

eightieth birthday."
Dhongthog

Rinpoche

held

Dezhung

to

Rin-poche's

After his return to Seattle,

Trulku invited him to his house, but

delayed accepting,

saying, "Because

all my

students

come

are

and all the centers

thinking that Imight not

back, Ihave been accepting

invitation while I was

have fulfilled

gone,

and

each and

so

every

all their wishes. Now I am exhausted

and

would like to take

one

about

month's

rest before accepting

any more

invitations."
During this period he received

visit from

me,

just

returned to the University of Washington

my

doctorate.

to finish the last formalities

Lama Kalsang Gyaltsen and Lama Perna Wandrak

present

as

for

Both

were

personal

attendants.
On June 29 at his home,
taught

Amitayus

practice

ofTsharchen.

gave
Tshig

Dezhung

Rinpoche

the Seven-Day

(Tshe sgrub zhag bdun ma)

On July 9, he

the Great Perfection

gsum

instructions

of Paltriil'

gnad brdeg to

three intimate old disciples

(Ken McLeod, Cyrus

Stearns, and Richard Bald-

win). Afterward

he related

ofPaltriil. A month

many

stories about the life

later,

him

on

August 9, Cyrus Stearns visited him and asked

many

questions

about 4 a k i
~is that Judith Hanson had sent in

After he had rested most of the

not giving

many

lic teachings,

Mafijusri

letter.

was

invited

to teach for the

new

Sakya center, the Sakya Monastery

Street, where he

home,

pub-

Rinpoche

first time at the

summer at

gave

on

N.W. 83rd

the

on

initiation

the morning

of September

29. On Wednesday,
October
initiation,

2, he bestowed
followed

the Twenty-One

days later by detailed explanations

of rhe practice. On

the morning of Sunday, October

initiation.

Taras

two

6, he

gave

He followed

the Avalokite5vara

that

with three evenings

practices

Rinpoche's

was

of detailed

(on October

explanations

usual Seattle interpreter,

every

night for

Stearns

interpreted.

months

old,

throughout.

SEATTLE

so

of the

7, 8, and n).

in Tibet at the time,

occasion

IN

SAINT

so
a

Cyrus Stearns,

on

when he taught

week, Maruca

Her daughter

was

Anna

was

Kalnins Stearns

this

Kalnins

four

nursing her

more

The last night, at about 10:30, after

than three solid hours of teaching and translating,

Dezhung Rin- poche at last completed

the announced

lecture.

Jigdral

"That
for

was

Dagchen

our new

members,

do the Avalokite5vara
exhausted

interpreter

Dezhung

Rinpoche

detailed

Rinpoche

wonderful,

exposition

fast, and Kalnins

thanked

could

you

meditation?"

Dezhung

just took

The already

her

was

the bodhisattva

ears,

but

breath and started

of the meditation.

Stearns

Rinpoche

please explain how to

could not believe

He

was

straining to keep

When they got to the visualization

imagining

him, saying,

Uncle Trulku! Thank you! Now,

in

on

going

up.

for taking refuge,

Avalokitesvara

in the sky,

began to list each and

every

buddha,

name.

bodhi- sattva, and deity by

He

speed and must have reeled off the

hundred

buddhas,

bodhisattvas,

was

names

going at top
of at least

protectors,

and qakii_lis.

Kalnins Stearns could not believe it and just stared at

open.

him with her mouth hanging

Rinpoche
which

soon

took

one

look at her and began chuckling,

devel- oped into such strong laughter that his

body shook and tears started rolling down his cheeks.

was

The laughter

could

contagious,

and

soon

not control herself either. For

minutes

collected

fits of laughter. Then

him-

self and calmly finished

the teaching.'

Later in the fall of 1985, Dezhung

public exposition
Sakya

Pai_lqita'

Elucidation
(Thub

pa

Monastery

347

Rinpoche

gave a

of

s great

Mahayana

treatise

The

of the Sage's Intent

'i dgongs gsal). This he began at the Sakya

on

October 15,

1985, and continued

completing

Stearns

three

both sat

they

there, racked by convulsive

Rinpoche

Kalnins

rwo or

the

sition of the final

Stearns acted

as

for

total of rwenty-four

sessions,

expoverses on

interpreter

December

22.' 348

Cyrus

throughout.

This

was

Dezhung

Rinpoche's

last

teaching at the Sakya Mon-

astery in Seattle. He had originally

conclude

November

26,

planned

to

on

these teachings

but he postponed

his departure

for

Nepal in order to impart

this series of teachings
students

that it

was

in full. He emphasized

to his

impor-

tant, both for him and them, that he complete this

teaching before he left.
In November
Kalu Rinpoche's

1985,

retreat

many

of the meditators

from

FINAL

on

center

Salt

~hree -y ear
came

VISITS

teachings

week

lives

of several

The

latter

Luding

WEST

been

when Luding
Columbia,

At about

Lama

this

to Lama

his

Kalsang
the

sen

weeks

he

reminded

request

Lotro's

during

abbot,

visit,

to write down

but

in British
permission

In the

Rinpoche.

Rinpoche

the

Gyaltsen.

Ngor

received

to return to Seattle to attend Dezhung

following

time,

North American

Gyalt-

they

individual

went to visit his relatives

Kalsang

their

followed

he also dictated

accompanying

during

Khenpo

completed

that

sessions,

lamas

Gapa

had

had

to Seattle to request

of afternoon

Khenpo,

Chokyi

AND

EAST

and in the weeks

Rinpoche.

from

Island

Spring

retreat,

in twos and threes

about

THE

TO

457

COASTS

of Khyentse

the Gapa

lamas'

biographies.
"I can't

see

clearly

enough

them

orally,

to write

them myself,"

he

replied.
"If

you

tell

down in writing,"

vol- unteered

At this suggestion
heart

recounted

afternoon

over

Rinpoche,

the
the

Rinpoche

them

his attendant.

relaxed

biographies,

course

set

I'll

and with

one

of about

by

an easy
every

one,

week.'

349

Then

Rinpoche

started

making

serious

preparations

his

for

return trip to Nepal.

I986

In Seattle,
making

once,

"You

stay

did not have

should

not

write

was

temple

and

Nyima

and Ane Chime

ing

plans.

somewhat

Yet

pure

religious

said,

"Dezhung

he

Rinpoche

did not know politics."

On

January

as

Jigdral

Rinpoche

along with the build-

Dezhung

Rinpoche

As

practitioner.

was very

good,

he

as a
later

though

he

1350

27,

1986,

Dezhung

small

group at

home.

He

passeq

then

began

his

in Seattle

you

lot;

with Dr. Kunzang

siidhana

Year

for building

Maiijusri

New

more
build a

Dagchen

Dezhung

the

to

was

poche

and

expounded
grub

been

Rinpoche

helpers

for going

and

Rin-

Nepal

displeased

respected

teacher

that

people

had

"monastery"

You know

books!"

convinced

the right

who

Sakya

Dezhung

go to
a tem-ple.

build

and

also

Dezhung

told

here

was

Rinpoche

that

He

can

temple. Anyone

Rinpoche,

in founding

pleased

to Nepal.

returning

should

Dagchen

progress

was not

there,

than

Jigdral

good

and

by

Rinpoche

Dpal ldan
the

don
lunar

eighty-first

year
of

by

Tibetan

Tibetan

inauspicious
life

was

number

most

combination

It

reckoning.

astrology

that

was

a fixed tenet
was a highly
year in a person's

eighty-one

and

that

unlucky.

It

this

was

of all bad circumstances

considered
(9

the

times

of each

ngan pa rgu

year

one

there

calendar).

Before

mentioned

this

story

of his

according
in

his

Nyiga

to

is

to another

lama's

eighty-fuse

year.

had

away

Buddha's

descent

from

as

day

this

not

instead

he

the

the heav-ens {the

the inauspicious

Rinalso

was to

wanting

on

the

end

poche
told

Dorjechang,

prediction

But

near

in the Tibetan

year,

and

Nyiga

day of the ninth lunar month)

before reaching

SEATTLE

just

bad

relatives,

teacher

early

passed

'dzom,
such

beginning

some

IN

SAINT

to

have died
die

holiday

then,
of the

twenty-second

in his eightieth
eighty-first

the

who

year,

year.

just

128. Dictating

One

the life of Ngawang

day,

Seattle

came

Wilkinson,

visit. Rinpoche

considerable

new

Tharlam

to Nepal
would

was

to

not

confident

Wilkinson

Lekpa to Ohongthog

disciple

Rlnpoche. Seattle, 1985.

of long

by Dez.hung

standing,

Rinpoche's

Chris

residence

for

told him that he had been able to raise

amount

of

money

for the building

monastery,

and that if he did not

com-

that

come

plete

to

project,

fruition.

He

told

his

go

life's

of the

back
work

Wilkinson

he

about the people helping him in Nepal.

pulled

out

shiny

gold

coin,

Canadian

"This is

maple

some

leaf, and offered it to Rinpoche,

gold, Rinpoche,

saying,

for gilding the main image

of the temple."

Rinpoche

moment,
suddenly

took

saying,

the
"A

coin
gold

and

looked

m;u:tqala!"

started shaking violently,

at

Then

and the gold

it
his

for

hand

FINAL

coin

Dr.

could

see

Kunzang

wimessed

the

across

flew

anyone

VISITS

THE

TO

AND

EAST

WEST

459

COASTS

room

and

where

it had

gone.

Nyima,

room,

looking

up at once
all

under

to

trying

sat there

disappeared

was

who

the gift, jumped

anxiously
Rinpoche

the

the

locate

smiling

present

and

had

and scurried around

cushions

the

before

lost

and said,

and

coin.

chairs,

Dezhung

not good

"It's

to

touch gold!" 1351

Finally,

after

Dr. Kunzang
envelope.

Dezhung

him to take

When

care

the

Wilkinson to

never see
people

about

minutes

of bustling

Rinpoche

about,

put it in

the coin and

remarked,

"I leave

it

an
to

of things like that!"

time

say

ten
found

Nyima

for

Dezhung

in Nepal

came,

parting

good- bye. He
Rinpoche

would

was

it

was

convinced

again and that

never

let

him

left

for

Nepal,

hard

for

he would
Rinpoche's

come

back

to

the West.13s2

B,efore

Dezhung

student VanaJakic
Seattle

Rinpoche

he

told

his

in

in January 1986, "I

am

like

a young man

from the

waist up." He felt

and

fit,

passing
proved

only

his

years,

source

to be the

and digestion)

it impeded

even

was

leg

causing

problems.

With

the

the leg
of other difficulties

(circulation

since

his mobility.

Many times he

was

in discomfort,

while teach-

ing. Yet

even

though

was

he

obviously

troubled

by his

com-

leg, he did not

plain.1l5l
In spite
of

any

death.
During

of his

obvious

He

was not

the last

possessions

good

planning

year

me

to

and

by,"

or,

lack

preparing

for

return

to Amer-

ica.

saying:

in Eng-

the

was

away

he had been giving

many prayers

recite

health

Rinpoche

to c!ose disciples,

to remember
would

relatively

sickness,

personal

"This is something

lish, "Keep

and blessings

this!"

He

disciples

for

before they left. 1354

For
"I'll

the

benefit

be back.

of his

students

We'll meet again."

his personal attendants,

as an

But this will prob-

auspicious
ably

said

sometimes,

''I'm old. This is probably

time I'll meet them. Though

I've said this

he

But then he would

Idoubt I'll

see

interconnection

be the last

time."

tell

the last

them again,

(rten

To

'brei).

few

of

he

may

presence

for

his

students

left

his

Oth-

ers wept even

have
the

been
last

without

more

time
his

frank,

openly

having

for

some

weeping. 1355

said

anything

about his death.

Before

leaving

the United

States

to certain of his close attendants: 1356

for Nepal, he said

am now an

cannot

be

man. As

old

sure

SA I NT

one

when

are

death

I N

it has

S E A TTL E

been

will die, and

bringing

about

definitely

where Iwill die. But if it is

so

uncertain,"

taught,
the

"One

conditions

I carinot

up co me,

know

I would

like to die in Nepal.

On another occasion, he expressed

more

explicitly,

saying

later recollecced):

(as his b:.:ocher

like

to die in Nepal.

buddhas

and

bodhisattvas

and

There
help

there;

are

about

Because

there?

many

thousand
Dharma

gathering

masters
monks

of 9

and

the

. ,

and

works;

a new

Tharlam

- a k i~ :t is

disciples.

patrons

My

to

students

have made large and small offerings

of establishing

are

Why

the

for

of

one

and the embodiments

mind

Nyima

of the past, present, and future

place

place

in accomplishing

and patrons
hope

it is

meeting

even

Kunzang

1357

I would

appear

this wish

monastery

in the
there,

of enlight-ened body, speech, and

already present there.

Meanwhile,

students
be leaving

Dezhung

Rinpoche

during

his

worried

others

received

Rinpoche.

Dezhung

it is

please

ini-

long-life

Trulku

to get

Rinpoche's

stay. "Therefore,

previous

Rinpoche's

that he might

Dhongthog

common

how

co

and referred

of Dezhung

were

A few days before his departure,

T rulku and

from

reminded
Nepal

others

permanently.

D hongthog
tiation

many

in North America

sick

own

in

illness

come

back

if you fall ill," he requested.

For

their

sake,

Dezhung

his health remained

if he became

seriously

The last words

was

boarding

of Tara:

Rinpoche

replied

that

good, he would stay in Nepal,

ill, he would try

co come

heard by his students

the air-plane

"OYfl tare tutare!"

1359

for

Nepal

back.

in Seattle

were

the

if

but

as

1358

he

mantra

began his return trip to Nepal in early

EZHUNG

RINPOCHE

February

1986, after spending

the Tibetan New Year in Seat-

de with his family. Accompanying

him

were

Kunzang Nyima

and Lama Kalsang Gyaltsen. After leaving Seattle, he made

at two Buddhist

teaching

Rinpoche's

students. At the Dharma center

gave an

vows,

bodhisattva
Mahakala

Avalokite5vara

as

1360

sleep and dreams,

as a

well

At the Honolulu center, he

on

a text

15, he expounded

Mafijusri sadhana.'

Honolulu
first

last before

8, he

case an

in this

On February

ited Hawai'i

bodhisattva

On February

fol-lowing

on

the Big

initiation,

long-life empowerment.

gave

sleeping-yoga

and also

one-week stop

and the Dkon mchog spyi 'dus and

initiations,

other initiations.

centers ofKalu

in Hawai'i,

Island, Hawai'i, he

4
to Nepal

7he Second journey

362

leaving

and

teaching

Arnitabha

by Chogyal

some
It was

vows

gave a

Phakpa.

ofMilarepa's

1361

songs

fitting that he vis-

the United States, for

had also been his port of entry when he had

come to

the United States twenty-

five

years

earlier,

in late 1960.
His flight from Hawai'i to Asia
Bangkok,

poche and his attendants

needed
the

was

routed via

and there Rinmade

brief stop to buy

ritual items for

new

Bangkok

temple. James

and assisted

shopping

and carrying
departing

Before

Rinpoche

Sarzotti

met the party in

in
the purchases

on to

Nepal.

1363

from the United States, Dezhung

had said:

"When Iarrive in Nepal, Iwant to recite the Prayer

of Beneficial

Conduct

(Bzang spyod
have achieved
teachings

smon

and other activities

whatever vittue

whatever

virtues

in Norrh America, and

have achieved,

such

as

through

for Tharlam

monastery,
dedicated
complete

must not be wasted,

but should be

to the highest,
enlightenment."

Kathmandu,

my stu-

dents and friends

offerings

lam) because

through

one

of the first

So when he reached

things

he did, starting

organize

the reciting

SAINT

the day

vast scale in Traruk Trulku's

made

SEATTLE

his

after

of dedication

he and his assistants

IN

monastery.

twenty-sixth

birthday

day

For several

Venerable

For

the

and monks

from

to

Rinpoqhe's

Traruk

completed

Conduct

the

was

eleven thousand,
After

expressed
made

on

structure
only
back

his

thousand

one

was

corner

these

prayers,

were

the

Prayer

invited

end,

they

of Beneficial

times-which,

ensure

to

one

at

the

Trulku,

hundred
1364

and eleven recitations.

prayers,

Dezhung

at the beginning

that

Rinpoche

had

been

the temple. The shell of the main

completed,

of

the

At

the

recited

Traruk

traditions

reckoned

hundred

pleas-ure

constructing

beginning.

of

the

monks

of the

Rinpoche,

major

actually

completing

days

month,

the

monastery.

recitation

until

lunar

and

days

first

all four

hundred

completeness,

he

Trichen

Chobgye

to

(Cho 'phrul bstan

1986)

same

the

Pal}<;iita,

of Sakya

prayers.

the

24,

of

was

prayers on a

preparations. Then from the

fif- teenth day of the first lunar month

pa'i dus chen? Febru-ary

arrival,

of merit

but work

on

His

own two-story

the

monastic

the interior
residence

compound

was

in

was
the

already

and he made his quarters

finished,

rooms

overlooking

the fields.

In March, while

made

Sarzotti

the

trip

prepared him through

later recalled:

filling

mantra.

an

Then

my

which

Rinpoche

skin in different

visualized

he pressed
long time.

thanks,

found

being recited, James

for

rather unusual ritual. As Sarzotti

vajra against

some rare

look for

Tibet,

countless

body. He did this while

unusually

pro-

Rinpoche]

my

of its upstairs

1366

While pressing
[Dezhung

prayers were
to

one

in

1365

tiny

reciting

texts.

Sakya

mine for

me to

I left, he

asked

I left

room

his

vajras

protective

his fore-head against

Before

places,

clanking silently with those

giving

invisible

vajras.

The trip

was

date, and I was

gear

cold

for

Lhasa,

I failed

I did
Sakya
to

make

secure

storm hit and

an

in March

without

these

apparent

Despite

relatively

it to

seemed

On the return

overland

weather.

all went

hindrances,

while

traveling

many

well

a set return

with

spur-of-the-moment,

until the end. But

holy

places,

impossibility

including

at the time and

the texts.
trip overland

my party was

to Nepal,

detained

late

winter

and extorted

by the

P .L.A.
while

for

several

the road

days

was

in

an

supposedly

unheated
being

army

barracks

THE

SECOND

cleared

of

an

particularly

degrees
crawled

JOURNEY

avalanche.

One night when it got

centigrade]-!

my

into

mummy

guru-yoga,

before

me

in

so,

an unusual manner,
ever before. At my

radi- ant and golden than

mind. This

was

Arriving
thinner,

so

much

my

Rinmuch
navel

as my

body

new to me.

truly

ten to fifteen

pounds

but ecstatic to be there, Ibounded the stairs

mysterious

me

something

back at Tharlam

room

to Rinpoche's

my

23

and

bag, preparing to

and while doing

life-saving heat began to fill not

told

F. [=minus

started shaking violently

lightweight

the

poche appeared

zero

coldabout ten below

die. Ipracticed

more

NEPAL

TO

and found

candle-lit

that Rinpoche

dinner. Dr. Kunzang

had been

very

that had saved

connected

Nyima

concerned

late return and had been saying lots of

days. I immediately

up

myself in the middle of

over

prayers

for

this with the saving heat

me

from those convulsive

chills. Later it seemed

that the

heat and the

chills had been part of the

strength of Rin-

same

thing, simply the

poche'

blessings. Whatever the

thankful to

guru,

case,

Iwas again

very

my
that I had failed to

but deeply disappointed

make it to Sakya
and find the desired texts. After all, he had certainly

fulfilled his part

of the bargain.

Of

course,

little

was ever

said about

it, and I soon

became

their mealtime

consuming

bowl of delicious
drinking

entertainment

hot Tibetan noodle

soup

(thugpa),

nooa

dles and broth down in

even

by

upon

bowl

then of

steady stream,

unaware

my

acute dehydration.

On March

first

lunar

teacher

IO,

and

participated

one

Majesties,

the

twenty-ninth
Rinpoche

Dilgo

of the

Temple

to the Bodhnath

ceremony

(the

Dezhung

friend

in

Great Maitreya

(the

1986

month),

day
and

old

Rin-poche

Khyentse

opening

of the

his

ceremonies

for

the

(Byams chen lha khang) built next

stupa by Chob-gye

Trichen

was

also

briefly

attended

King

and

Queen

ofNepal).'

Rinpoche
by

Their

367

Dilgo

Khyentse
image

at this

of Guru

support"

(sku

ofKongtriil's

time

personally

Rinpoche

rten).

He

collection

also

offered

of discovered

gter mdzod, as "speech support"

them

passed

Thartse
about

pleasant

Shabdrung

March and

Conduct recitation.

day

Rinpoche

as a

an

"body

complete

set

works, the Rin chen

(gsung rten). The two of

together

Rinpoche

was

offered

Padmasambhava

came

in

from

conversation.
California

in

present at the Prayer of Beneficial

He made

video

of Dezhung

Maitreya,

Once settled,

of Tharlam

the

rwo

monastery,

sadhana

by

Ki:inchok

These

were

teachings

imparted

in

weeks, from April 15 to 24.

1986,

the

trulku

of the

Dhii:t

phu

Chi:ije

the largest

monastery

visited

Dezhung

poche

and requested

first religious

visit

in his Tharlam

the

Sakya

gave

Rinpoche

Hevajra

monks.

over

In April

in

Amdo,

arrived

from

Tibet.

He

Rinthe initiation

of White Tara

as

his

con-

(chos

Rinpoche

great

of the

afterward.

Dezhung

of

six sessions

nection

consecration

to the assembly

Lhundrup

of

SEATTLE

detailed

exposition

course

the

IN

and of the

relaxed proceedings

residence

at

Rinpoche

SAINT

'bre/).

1; 68

At

about

this

time

Dezhung

abbot

Ngawang

also received

from

his

teacher

Khyentse

Thubten

Nyingpo

(1913-1988),

Its Fruit instructions

Ngor

who

Kangsar

had given

him the Path

with

at Ngor in 1949 and who since leaving Tibet had been

staying for the most

part

a monastery

in

in Spiti

in the

northern

on

way to

Indian

state of Himachal
Pradesh.

The

the

was

abl;>ot

Tibet to contribute
rebuilding

him

offered

his

monastery.

that

of

empowerment

long-life

then

Ngor

in

to

the

He

Dezhung

from

(rten)

"supports"

three

requested

Rinpoche

of

and

body,

speech, and mind for his longevity.

Tharlam

House

Rinpoche

initiations

his

to

Kurukulle,

for

guru-yoga,

(as

gave

with

the

their respective

sadhanas.

student

from

New

blessings

and

Naropa's

tradition, and this lasted

During

some

practical

this

time,

came

instructions

Dezhung

monks

Tara,

for

Elizabeth

York,

P a t H# t aMafijusri

White

instructions

known),

Tharlam

Sakya

Bhiltaqamara,

Avalokitesvara,

was

residence

At

Dezhung

Dorje,
and
for

seven

and

to

how

an

practice

American

requested
Vajrayogini

the
in

days.

Rinpoche

explained

in

detail to his stu-

dents

and assistants

his plans

for finishing

the murals

of the monastery's
main

assembly

hall.

He

described

his

plans

for

the Avadana-

depicting

ka!palata
avadiina

Dpag

(Tib.

bsam

shin f)

'khri

series

of

tales in wall paint-

ings, just

as

Gati:in had commissioned

at Tharlam in the

1920s. This project,

however,
Also

has only recently

crucial

figure of gilt

to his plans

been completed.'%

was a great

central

Buddha

copper

and two smaller

figures

to the

right

and left, just

as

in

the original Tharlam

Che

mo

of the greatest

liv-

monastery.

one

ing artisans

commission
ing

the

envisioned

to

be

of gilt-copper

log

(b. 1921)

of Rtse

gdong,

images,

accepted

Rinpoche's

statue.

But

found

for makmain

Buddha

he

the

size of the figure

too

Moreover,

Shi

large

in relation

for erecting

very

to

the

temple

building.

THE

large

SECOND

JOURNEY

gilt-copper

construct
porting

framework

this the

Tibetan

artisan

ordinary

NEPAL

it

would

images,

wooden

and for

some

TO

necessary

be

to

supbeneath

would

the

to

have

copper outer
rely

on

the

surface,

help

of

Indian
the

size Dezhung

Rin-

poche

was enormous: one

desired

only

carpenters

woodworkers,

then

available.

The

(zhal tshad)

face-unit

of the image would

equal

three

the large

(These

feet.

image

Maitreya

[Byams

monastery

were

the

same

proportions

as

of

chen]

in

Rinpoche's

Chobgye

nearby, but there

the image had been made of reinforced

concrete.)

When

the expert artisan

raised

repeated

objections

Rinpoche remained
insisting

about

the

size,

Dezhung

firm,

that it be this large,

the

same

size

as

the main

the

resulting

statue in the original Tharlam monastery.

In spite

of the

technical

difficulties,

image turned out to be

master

The

magnificent.

artisan

dha is the best main image

monasteries
Nepal."

When

Dezhung

making

among

all those

in the

new

it

(it

was

constructed

only

of

Rinpoche),

Bhutanese

was

he

helped

two

by

students-Trashi

Rta

mgrin-who

him for five

Dilgo

lags

here in

after the passing

and

mo

Che

said, "This Bud-

himselflater

years

had

sent

been

to study

under

by

Khyentse

Rinpoche

and

the

Bhutanese

government. The two smaller

images

to

the

image, namely,

Ngorchen

right

and

of the

left

central

Buddha

those of

ar.d

were

Sapa!].,

made

by

the

old

Rtse

of the Dharamsala

Che

gdong artisan 'Jam rdor

ca.

lags (b.

mo

lags.

1916), older brother

1370

In early

received
student

disciple
from

spring

of 1986,

Dezhung

Rinpoche

also

visit from his

John

Nyquist,

registered

nurse

and

old

of Rinpoche's
Seattle

in

the

1970s,

who

was

then

working

nearby in Bodhnath

tuberculosis

was next

at

clinic.

Nyquist

asked

Rinpoche

when he

going back

to Seattle,

and Rinpoche

replied

''I'm not going

back

to Seattle. I'm going

to die here." "What's
that

you

this!"

believe

in all

he also

told

to increase insight.

holding

Nyquist,

here

in sa111sara

encouraging

is

him always

1371

In late April another

nun

you

old student

from

Seattle,

the

Kunga Wangmo,

came

to

see

Dezhung

Rinpoche.

She had been living and

working in Rumtek,

seat of H.H, the Karmapa

first meeting in

years.

Before

Kunzang

and this

was

their

she

was

ushered

into

presence,

his

Nyima told her:

you

"Now

go

in exile,

many

have to ask Rinpoche

stay

whether

to

Nyima

and

or co

back to Rumtek."
She

therefore

Rinpoche

himself

felt

Kunzang

maybe

were expect-

ing her to stay and help organize

life

little better at

his residence.
When

she talked

with Rinpoche

and asked

about

his health, he
guarded

attendants

was very

in his speech.

from Kham

Then, when

one

of the

new

IN

SAINT

over to

left and shut the door, he called her

problems.

language

the

known

in

1985

his

help

of

at

the

Kunga

Rinpoche

Rinpoche

his bedside.

explained

teacher

had

with KongtrUl

Dezhung

he

enlisted

who

Centre

association

voice,

soon

French

Cultural

met

low

Kunga

Heau,

in

Speaking

SEATTLE

health

Martine
French
her

from

and who had first

his

after

return

to

Nepal.
introducing

After

Wangmo
where

explained

she

had

Rinpoche

Normally
speaking
telling

red}.'

In

he

the

"Now

respectful
her, but

you

to

Upon

signs

run

this,

displeasure.

verbal

now

Kunga

Rumtek,

hearing

of

will have

here is going to

Kunga

return

when

forms

he spoke

plainly,

to look after

me,

gro

(rg;yug.r

away"

gi

372

June,

swelling

Dezhung
of his

and constipation.
been

working.

about

Rinpoche,

to

plans

some

used

or

Martine

because

been

showed

with

to

Martine

her

caused

by

leg

Rinpoche
(to nearly

The digestive

an

amoebic

fell

ill,

double

with

its

size)

might

have

He had

been

problems

infection.

severe

normal

given

his

John

Hospital.

the

swelling,

supple-ment.

potassium

student

Bir

to reduce

diuretic

required

Nyquist,

There

1374

was
was

he

he

not

but

the

At the insistence

1373

admitted

treated

of

into

the

by

Dr.

Jean-Yves

Robins,

doctor

for

Rinpoche

perceived

dangers

in his situa- tion. Once

the hospital,

arm
the

after the doctor

of Cyrus

doctor)

say,

they

don't

strongly

let

tantric initiations."
John

Nyquist

relieve

his

results.

Drukpa

assembly

of Nepal,

visit

staff.

though

Gradually

it

and

Kusho,

and member

was a

been

matter

on

me!

in

the

interpreting

"No

to

what

I have

1376

and

had

Rinpoche

this

the head

had

in the hospital.

The swelling

national
and he

After

better

care

color

than

and after two days he

this

from

went

of his leg slowly

darker

to

good

of the Nepal

ofRinpoche,

got noticeably

remained

he recovered,

treated

of the Rajsabha

student

Rinpoche

visit, Dezhung Rinpoche

down,

operate

conditions,

Tsheju

Society

the hospital

had

insisted:

came

also

digestive

came to

Embassy.

137)

Buddhist

also

them

French

had left, he grabbed

(who

Stearns

and

the

usual.

was

well

enough to be released. 'm

As
began

soon as
giving

Dezhung
long

Rinpoche

teaching

felt

sessions

little better, he

again.

He always

pushed
who

trying

slow

down.

least,

it also

the sake
he

hard,

himself

were

To

1378

and

to keep

some

seemed

carelessness

falling
of

victim
small

those

worried

was sacrif).cing

temple,

to

the

nearby

not

He would

ofhis American

that he

of the Tharlam

was

this

him healthy.

students,
himself

and that in

so

manipulation

at
for

doing,
and

THE

SECOND

JOURNEY

TO

NEPAL

you

129. What is holding

here is that

you

believe in all this

..

Oezhung Rinpoche

smiling.

Seattle, 1962j63.

number

new

of his servants, in this

arrivals

his American

new

from

disciples

attendants

that

at the time

primarily

was to

of utmost

one or rwo
troubles

convince

cleanliness-especially

water, and eating utensils-was

keeping Rinpoche

case

Kharn. One of the biggest

for

these

with food,

importance

for

well

in Nepal.

It seemed

that, after twenty-five

was

Rinpoche

of ordinary

Tibetans

lasting

wet

dripping

among

the

Still,
Dezhung
He

never

stayed

were

his

always

chosen

impressed

deeply

he really

them with how

In August

warm
1986,

great-nephew

Bodhicaryti-

drinks

as

those

increased

the

had

later,

in

this

health

Rinpoche

and

glasses

caused

still

tension

worries

even

course.

when he

Those

with what

was.

other

of his

an

He also

Sadhu

caring

he

him

religious
amazed

was

from

at the Tharlam
expounded

sick

for

incredible

of others.

sister Ane

arrived

Dharma.

was

continually

and accepting he

problems,

true to the

stayed

Rinpoche'

stayed with Rinpoche

Dezhung

hour

All

lost sight of it, and

his

an

like

tolerant

1379

Rinpoche

practitioner

his

serve

tap.water.
and

them

No explanations

an

would

whatever

on

physically

was not as

half

disciples

Western students.

to convince

respects

with

SEATTLE

of living mainly in the West,

and Nepalis.

effect.

monk-attendant

IN

impossible

years
some

and that his system

American

any

in

SA I NT

at

res-

Chime

1380

and

Seattle.

They

idence

house.

this

vatiira and the Madhyamaktivattira.

time

the

8 he wrote

On August

centers

in North

Amer-

ica

to

letter

the

were

that

(those in New York, Boston, Minneapolis,

and

encouraging

Seattle),

to help

prac- tice
as much as

Sakya

Phuntsok

which

would

religious

possible

be

led

in the founding
in

by

student

his

care

Los Angeles,

requesting

center

Sakya

his

to continue

them

and, in particular,

Ling

five

under

in

their

everyone
new

of the

Washington,

Yen.

D,._C.,

Kalsang

He also sent a
message to this same effect recorded
on audio cassette, saying, among other things, that he
had exam- ined his dreams as a prognostication
and
for whom he had high esteem.

Gyaltsen,

more

much

that

the

indicated.

detailed

leadership

of

Lama

was

Kalsang

positively

1381

of August 1986, he received a

me, just returning from a journey to
central Tibet and on my way back to Japan via Nepal. I
presented him with a small woven image of the Buddha

During

the last week

brief visit

from

Sakya-muni,

to

his

which

head,

Buddha."

He

seemed

dued-though

he

and his mind

was

visit

from

he accepted

saying,

yet

was

"It

is

still

reverently

always

and

good

somewhat

to

weak

touched

meet
and

sub-

well enough

to receive

visitors,

clear. In October,

Rinpoche

received

another

old

Seattle

student

from

the

1970s,

the

Jesuit

priest

of his-tory

of religions

University

since 1977.

At
teach

about
the

Candrapa,

this

time,

Sanskrit

and Kalapa

Richard

and

Eastern

Dezhung

gram-

mar

Sherburne,

religions

Rinpoche
treatises

in the traditional

professor

at Seattle

began

to

Sarasvati,

Tibetan

TH,E

SECOND

manner to a
give

group

small

been urgently
to

JOURNEY

these

letter

Bhutanese

of Bhutanese

instructions

disciples.

He had

by

Drukpa

Tsheju

requesting

this.

Kusho,

an
Bhutan

from

high

lama requested

Rinpoche

to

Bhutanese

traditions

learning.

NEPAL

asked

who had received

official

TO

give

(Some

these

teachings

for

the

sake

of

of

said

it

was

the Rje Khenpo

of Bhutan

himself who made

the

request-though

teacher

[slob

dpon}

it

may

have

of the small

been

just

the

head

government-supported

school for the study of the traditional lan-

guage

arts.)

As

memorized

three

basic

young

man,

and studied
Sanskrit

Dezhung

Rinpoche

had

the

grammatical

texts

(one

for

each

of the main systems)

under Palyul Lama and Khunu Lama.

Later in Tibet he

said, "Though I've

studied

Sanskrit

grammar

learn it from me." In

so

much,

nobody

wants

to

fact

small revival of interest

1950s,

late

unstable

was

he

bur

by

then

took place in Kham in the

conditions

for him to transmit

to

requested

first

had

too

become

what he had learned. When

teach

grammar

Sanskrit

in

Nepal,
he

said

But

he

had

finally,

strongly
and

(saying

Tibet),

insisted

he

when

"Before,

the

he

Bhutanese

to

agreed

had

monks

had

persisted
in India

teach.

considered

He

said

was young, my master

the lineage

learned.

had been lost

Rinpoche

after

I study Sanskrit.

the future

that

that the lineages

and

more,

matter

all

forgotten

after

fact,

alway&

Garon

He must have foreseen

would

the

in

that in

it is his intention

fail. So

that I teach."
The Bhutanese

he dispatched

learn

under

Bhutanese
in

nearby

lama

small

Dezhung

students
scriptural

on

this.

begged

Instead,

himself.

of bright

students

or

Six

some

including

seminary

"But

come

Rinpoche.

attended,

at Tharlam monastery
and health

did not

deputation

in Bodhnath.

to

seven
staying

Everyone

him not to waste his time

this is

my

guru's

inten-

tion!"

he replied.
When

found

after

Dezhung

short

Rinpoche

while

that

began

he

could

to

teach,

he

remember

his

previous

studies.

grammar

(Dbyangs

teachings

lasted

involved
After

slow,

picture,
good

and

clear
he

name

auspice.

grammar,

he

can

small

two

reading

gave
(as

was

present

Next he started

but after

taught

ma'i

about

finishing,

grammarian's

First

1382

of the

the
of

one

text

The

mainly

(khrid

student

custom),

lung).
special

his

own

to create

dollar

the Katantra

short while he fell ill and could not

to Bhutan.

then suspended.

and

to expound

finish it. Two of the main Bhutanese

and returned

mdo).

months

each

Sarasvati

the

sgra

The

students

grammar

also fell ill

teachings

were

470

In mid-December
Rinpoche

detailed

exposition

Mind-Training
using

Ngiilchu

members

numerous
15.

of Geshe

lmtructions

was

still not strong,

Chekawa'

(Blo

Thokmay

Tibetan monks.

S E A TTl E

his Tharlam residence

sbyong

Sangpo'

of the local Westerner

the teachings

I N

1986, though he

gave at

Dezhung

SA I NT

s
don

Cyrus Stearns

bdun

commentary

to

as to

interpreted,

and

December

as

ma),

well

community

lasted for three days,

house

Seven-Point

13 through

~
!Its Final Year

I
I
N

ABOUT

Kusho,

him. She

three

Nepal

came

were

of them

eighteen-day

to

Nepal,

again.

They

were

to

medical

was

and received

come

Rinpoche's

niece,

the Kurukulle

Dagmo

initiation

from

with two of her

younger sons;

on

to

to

journey

return

him

1986, Dezhung

DECEMBER

came to

they

way

their

and

Sakya

visited

Tibet

Lhasa.

an

for
On

Dezhung

the

their

Rinpoche

worried about his health and requested

to Seattle.

back

examination,

At

and except

this

time

he

had

for his foot, his health

to be good. Dr. Robins said, "His heart is

adjudged

good and strong."

Dezhung
greeting

gave

FJnpoche

them with

them religious

photos

Sakyamuni

at

Bodhgaya

photo taken

by

the

of four-armed

to

continued

gener- ous

as

Avalokite5vara,

visitors,

Normally

he

gifts, either of the Buddha

(especially

Yuthok

see

hospitality.

[?]

Sa

or

certain

dbang
of

chen

White

color

mo),

Tara. As

before, in Seattle and elsewhere,

to

poor or

mentally

years

kind. During the

members
"Don't

disturbed

make

my

obstadesto

(phar phyin, piiramitii:

or to my

keeping

In Seattle

money

iting

(sbyin! sbyin!).
Now

on

bowl

given

not

someone

charity,

pledge:

of the

'Always

call

new

house

with

poor.

in his

to send

out to him.

give

out happily
something!"

Give

in Bodhnath,

many

Beggars

single

would

he

house,

but

his

passing,

monks

come

Dezhung

and

them

still

some

outside

came

a
be

cry out
of the

was

Rinpoche

to distribute

the beggars

placed

rupee notes to

and ring the bell. This displeased

long after his

first

sbyin pa)

at his door solic-

he would

something!

"Give

to tell them,

giving,

knocked

to give, and when he heard

fail

i.e.,

Hevajra

if

the table

attendants
glad

the

he used

especially

of his family

1383

at his

to the

"Guruji!"

for

seat,

his

from

any

practicing

perfection

gifts."'

stingy, and

was

he

in Seattle, when

to his giving,

objected

was never

he

visitors

alms.

he

did

Even

and called

472

On

February

celebrated

the

unlucky

28,

In

commemorating

the

Pal)gita

(the

he had ,led

then

and

the

Ngawang

Lekpa,

Ga Rabjampa

that

had been made

of himself
after

about

photo
this

the

at

taken

time

he

Buddha

age
told

of

day
Sakya

lunar

in the

temple.

of five

statues,

Sakyamuni,

Garon

Kunga

Yeshe,

in Singapore

thirty-seven
visitors

eighty-

eleventh

consecration

those

of

the

of

his

the

nirval)a

assembly

including

his

on

1987,

daylong

performed

Rinpoche
surviving

beginning

day

fourteenth

thus

into

passing

SEATTLE

Dezhung

Year,

mid-January

month),
He

New

year

eighty-first

year.

second

1987,

lunar

IN

SAINT

and

in Minyak).

that

he

one

(modeled

had

At

thirty

monks staying at his monastery.

In about

1987,

March

Dezhung

Tharlam House what

were

were

instructions

the

khams

meditation

shar

initiations
Fortress"

practices.

ma

phyogr
and

(Mgon

po

(khrid)

for

Avalokite5vara

instructions

khro

At this time his

gave at

Rinpoche

to be his final teachings.

for

the

bo

eyes were

bcu

the

practice,

Mahakala

These

Mdo
and
"Rock

brag rdzong ma)

failing,

he felt weak,

to be at the onset of

and he seemed

gave

the

initiation

Mgon po), he described

get

Some

good

spontaneously

some get

some get no

an

illness. When he

Protector

(Mahakala;

himself:

realization

deeds,

the

for

realization

realization

even

of past

by virtue

if they

practice,

if they practice.

and

I belong to

the second category.

Near
the

three

The first

Sakya
merit
had

Rinpoche

life,

com-mands

main
had

Buddhist
second

end of his

the

been

that

to study

doctrines

had been to perform

and

Ngor

through

to

been

spiritually

and

look

after

and mate-rially.

last

him.

and

the

tantra.

The

scale activities.

in order

for

accumulate

to

teaching.

The third

monastery,

Tharlam
This

had given

and

on a vast

through

mentioned

gram-mar,

siitra

monasteries,

giving

Garon

poetry,

of both

often

both

order had been

the

most difficult to keep. "I had hoped to be able to do this,

too," he said. "But the Communist
ated

an

Tharlam
good

obstacle."

monastery

progress,

accomplished

he

With

the

Chinese invasion

founding

in Nepal well underway

could

say,

"Now

his third command."

of

the

crenew

and making

I have

almost

plan

disciples
medical

not

to

soon

developed

take

Dezhung

treatment

overjoyed

Tharlam

important

to

go

and giving

about

monastery

among

this,

was

teachings.

but

running

servants

his

Rinpoche

money
short,

there for the good of the

to

Taiwan

and
for

Rinpoche

was

the

new

for

and it seemed

FINAL

YEAR

He had

been

HIS

monastery.
Mingyur

center

1384

473

to Taiwan

invited

by

the

Buddhist

center of Mingyur

(the

and Dge legs

Rinpoche).

Once there, if his

health

and

on

Path

the

Golden

Rinpoche

Nepal,

invitation

During

and

this

also

be

(Lam

or

'bras)

the

Thirteen

(Gser chos bcu gsum), Mingyur

Before leaving

Dezhung

Rinpoche

had

accepted

to

come

again to Taiwan. Now final

the arranging

time,

of air tickets.

went

Rinpoche

to visit

Dge

legs

(a Gelukpa

from

Rinpoche'

would

were

made, including

Rinpoche

he

from

Rinpoche

preparations

crulku

of Sakya

translating.

for

Mingyur

allowed,

with Its Fruit

Dharmas

Seattle

an

strength

to give teachings

requested

Lithang

Gonchen

who

was

Mingyur

elder brother

co-sponsor

of the invitation

to T aiwan)

at his house

behind Bodhnath,

on

Mahankal

Road.

and when climbing

While

in the

car

he

felt

unwell,

the steps he felt weak.

In mid-April
ill.

Dr.

1987,

was

Robins

most

likely

They

did

Dezhung

Rinpoche

summoned

and

fell seriously

thought

were hepatitis
an ultrasound scan, but
possibilities

the

two

or a

gallstone.

found

nothing.

Jigdral

Dagchen

Rinpoche's

condition
Rinpoche
Dzaya

worsened.
and his

arrived

planned

from

as part

Seattle,

of

previously

trip.

Dezhung

Rinpoche's

could not eat,

gave

Coincidentally,

son

him

so

sickness

worse.

became

He

they

d:ip and stomach

pipe.

For eight

days

he

did not talk, and dur-

ing the

pletely

came

days

Dilgo

he

was in a real coma,

Khyentse

Rinpoche

Dzongsar
performed

Rinpoche

&om

tions

three

unresponsive.

with

Khyentse,

gave

or
com-

two

last

to be

seeming

Vajrasattva

initiation,

and

instruc-

the

"Primordial

Wisdom"

instruction

manual Khrid yigye shes bla

ma.

1385

long-life

Jigdral

Dagchen

empowerment

for

Rinpoche

performed

him, and cold Dr. Kunzang

Nyima,

Ane

Chime,

and

the main Tharlam

to take Dezhung Rinpoche

monks

to the hospital. They

refused because they

feared

Dezhung

in che hospital.

At chis point

Rinpoche

to nod slightly

seemed

go to

pass away

he might

to indicate

he did not want

to

was some way

he

the hospital.

The

family

asked

whether

there

could be treated at his

residence.

It

was

would visit the clinic

ularly,

medicines

fetching

brought

decided

Jam

yang

Tsultrim

and

supplies.

Dr. Robins

French-

woman,

the

"Elizabeth"),

nurse

Isabelle

Robert

(known

as

who stayed with

Rinpoche,
weeks. She

working

night

and day for

more

than two

was new

to the Dharma, having

administered

tions

that

reg-

and

more

of

medical interest.

She

Martine

the

injec-

intravenous

foods.

Heau,

teacher at the French Cultural

Center,

Rinpoche'

orchestrated

condition,

doctor

visits,

monitored

474

and bought

on

medical

IN

SAINT

supplies

as

SEATTLE

needed,

carrying

things

her motorbike.

Rinpoche's

personal. attendant

and

distant

relative,

Dawa Zangpo, and his

student

Lama

worked

Perna

Wangdrak

the house and serving Rinpoche

Rinpoche'
and requests

longevity
longer

brother

York

the best they could.

and sister

made

formal

offerings

for his

(brtan

bzhugs),

petitioning

Rinpoche

and presented

him with

to stay

in this life.

Traruk Trulku visited

D.ra statue. Gelek

that

New

from

hard, staying in

he not

requested

pass away.

if he had to

time

Chinese

go,

longer

came

and

in this

White

requested

lama visitors

then to return

earnestly

life, but added

soon.

Also

at this

physician,

arrived

from

Taiwan.

Rinpoche,

he had planned

the

journey

plane

also

All these

him to remain

that

Dr. Lee,

Rinpoche

to

A disciple

accompany

to Taiwan.

(He

of Mingyur

Rinpoche

waited

on

in Nepal

three weeks, before finally going back alone.)

When

Rinpoche

was most

ill, Dr. Kunzang

Nyima

gave

him the bless-ing pills

box

that

Rinpoche

Rinpoche

to

had

sure

be

on many

to

of certain death

come.
never

(The

put

rten) from

kept

occasions

these

arose.

in

with

doctors,

his

mouth

when

thought

and

that

giving

Dezhung

his brother
signs

the moment

too,

consciousness

and inevitable,

the amulet

him.

instructed

Now, it seemed,

Western

regain

imminent

(byin

always

him

he

had

would

was

death

one

chance

in

hundred to recover.)
Then

one

day,

Rinpoche

showed

Suddenly

he

early

signs

Uttered,

of
"O'f!Z

previous

day, Dr. Kunzang

Tibetan

medicine

their

speech.

Rinpoche

had

Also

in

visited,

morning,

regaining

Dezhung

consciousness.

mari padme

hii'f!l!"

The

patients

some
recover

Chob-gye

Trichen

Nyima had given him

supposed

the

the

day

to

help

before,

performing

the

Vajrabhairava

self-gen-

eration

(bdag bskyed) and leaving

in Rinpoche'

s room a

photo of an ancient
applique

believed

rouse

thangka

of Vajrabhairava.

This

was

him from his deep state of unconsciousness.

After

also

to have helped

hearing

Rinpoche's

rushed out and suddenly

voice,

Dawa

1386

Zangpo

burst

into

the

room

of Dr. Kunzang

Nyima,

was

who

conversing with Cyrus

Another

Stearns.

bring

a paper
case

in

and

nearby

attendant

was

dispatched

to

pen,

Rinpoche

to

wanted

any

dictate

final

instructions.
Soon

addressed
Isabelle

are my

after

the

for

first

time

Chime

and

rushing back into the

room

and

Ane

asked

minutes,

you

came out

of the

coma,

he

in

English,

saying,

"You

then

came

Thank

friend.

you."

Rinpoche

nurse

his

if he

had

Dawa

anything

he said, "What do

think of

my

condition?"

Zan gpo

to

say.

Mter

few

FINAL

HIS

were

The doctors

come out

had

of the

had not completely

YEAR

475

utterly astounded

coma.

lost consciousness,

he had appeared to be unconscious

less with

that Rinpoche

Later it became dear that he

though outwardly

and had lain motion-

nose. 1387

feeding tube in his

Rinpoche

stated to Cyrus Stearns that he had not broken

afterward

his daily Hevajra siidhana

prac-tice

meditative

this time. When asked what the experience

like, he smiled
Jamyang

and referred

Khyentse

fourteen

or

assumed

he

Khyentse

pure

fifteen,

was

to the biography

of

in which the story is

Wangpo,

related of how the first

during
had been

age

at about the

Khyentse,

had fallen

so ill

that

of

everyone

dead. When he regained consciousness,

told others of his experiences

of traveling

to the

lands and similar things.

"Was it like that for you?" asked his student.

"No," Rinpoche
break

my

Hevajra

replied with

smile, "But I didn't

Lam dus meditation

looked tired but ecstatic,

as

practice."

if he had returned

death to life. 1388

Dr. Kunzang Nyima teasingly called Dezhung
Rinpoche "a

man

returned

He

from

from death"

any

back

sages

('das log), and asked if he had brought

or mes-

tales

from the other side that he would

care to

relate. "I

cenainly did!" Rinpoche replied jokingly. "If

you

called in ten secretaries

for dictation, Icould

tell enough st xies to keep them all busy!"

That day and the next, Rinpoche continued

to make

dramatic improve-

ment. The second day after he emerged

coma,

from the

his niece Dagmo

Kusho arrived from Seattle with her

son

Sadhu. She

had been informed on

the telephone about his illness and had rushed there

as soon as

she could.

She brought

Thailand.

delighted
others

him

He

to

were

see

the doctor to meet

For

one

cluster

of tiny blue flowers

from

her, and they happily talked. But

forbidden

of exhausting

soon was

was
by

or

talk with him for fear

him.

month Rinpoche

continued

to

recover

and

talking and

eating normally.

He

was even

getting

up

and walking

around

one

little. Every-

assumed

returned

he

was now

becoming

well, and

some

to Nonh

America, greatly relieved

that the worst danger

was

now past.
On April :io, he dictated
Sakya Phuntshok

in Washington,

letter to his students at

Ling
D.C., thanking them for their letters

and gifts sent through

Lama Perna. He said, "I am feeling better and hope [to]

recover soon.
regaining

Once

my

strength,

to the States and

you

I am planning

to

come

back

see

all."

During this month Rinpoche

the Khyentse

Mkha'

received

visit from

'gro Tshe ring chos

consort), who had
Rinpoche with

SAl NT

sgron (the
come from

some

IN

late Chokyi Lotro's

Gangtok,

one day airplane bookings were

on May 21, and the tickets were

evening,

and from Sogyal

of his students.

Then

Taipei

same

SEATTLE

his condition

slightly

made to fly to

bought.

That

worsened.

He began to feel weaker. During the days when the

final travel

arrange- ments were being made (May

once commented, "How can Igo

14), Rinpoche

when Ihave to be supported

10 to

there,

by two people just to

stand?"
On May 13, Dezhung Rinpoche

received

visit from

the Dra'u chieftain Rinchen Tsering, lord ofJyekundo,

son, and daughter. The

an interview before, but
had been made to wait for four or five days by the
servants, who said Rinpoche was too weak to meet
anyone. When he finally was allowed to see Rinpoche
(and this only as a special courtesy to him), the
servants were very strict, insisting that he keep the
who

came

with his wife, older

Dra'u chieftain

meeting brie

had requested

When

to

see

came

the visitors

prostrations,

offered

into his

Dezhung

them and enjoyed

presence and
was delighted

Rinpoche

happy and relaxed

talk with

them. Rinchen Tsering did not want to tax

Rinpoche's

strength. He first politely inquired about

Rinpoche's

health.

Rinpoche

a
was
in

meet
how

replied slowly, speaking

pleasantly

and

as
way. 1389 He expressed how happy he was to
the Dra' u chieftain. When the latter asked about
he was eating and sleeping, Rinpoche replied that

well-organized,

step-by-step

presentation,

just

his usual

he could eat everything

except meat. (The doctors had

advised him to avoid meat, and also he him-self found he

did not like meat at all anymore.)

1390

Rinchen T sering then asked about his dreams, to

which Rinpoche replied, "I had

my

door to
strikingly

private

room

opened

dream last night. The

and in peeped

wore five big yellow

mgo ma) and also
1391 I felt
the scene was

beautiful lady. She

of amber in her hair (khra

other beautiful

ornaments.

a
pieces

real,

a dream. Ihave not dreamt much before

a woman, but when Idid, it was usually a good

not like in
of such

sign, but then, who knows. " 1392

Dezhung Rinpoche

then switched back to

more

ordinary talk and joked with Rinchen Tsering, telling

him that the dream

was

an

probably

maybe it

was a

that. Anyway;

family

ties and

ma)

393

today, and

sign of
I'm feeling

very

happy today. We have

our

both propitiate

families

indica-

come

tion of his coming visit. "You have

the

same

goddess

(Dmag

zor

The Dra'u

chieftains

have been

link remains intact,"

very

kind to

us.

Our close spiritual

Fl NAL

HIS

he added. "We
Tend.zin

you

are

come

same

and I am delighted

while I can talk with you."

told of another

dream he had had

night: "These days Ihave lots of dreams, and I

can't decide whether they

dreamt

to the Behu

deeply indebted

Then Rinpoche

that

477

for his kindness,

Gyaltsen

could

YEAR

of seeing what

are

or

good

bad. First

to be

I thought

certain

Bonpo mai].qala.

But then, when I came closer to it, it

turned out to be

was

the ma!].qala

on?' Iwondered,

Buddhist

mai].qala.

my

underneath

am

'Why

Then suddenly

feet.

'What's going

I here?"'

Rinchen Tsering asked him what it had been like

when he
"I had
things,

was

no

in the

pain in

especially

coma.

Dezhung Rinpoche

any part
what

of

the visiting

Jigdral Dagchen Rinpoche,

Khyentse

added

long-life

lamas

he

such

of

as

Dagchen

empowerment

voice when

replied,

aware

Traruk Trulku, and Dilgo

did. I could hear Jigdral

Rinpoche's

Khyentse's

body. I was

my

was

giving

and

also

Dilgo

teachings."

He

that Dilgo

Khyentse

had instructed

mind at the time of

him

on

how to

compose

his

death, saying

Rinpoche
ready to

go.

Chime and
of the

that in this

way,

Dilgo

Khyentse

had made him

"Then Iheard the faraway

voice of Ane

came out

coma.

When Iregained full consciousness,

thought all that had just

happened

passed."'

yesterday,

but actually

"These d:-.ys I am recovering.

helping and taking

me, so

five days had

394

care

it is pleasant.

Also others

are

of

But while I was in the United

States, I was invited to

go

Taiwan and Iagreed to

now asking
can come.

there. The

same

people

when I
If! say I cannot

go,

it would be breaking

promise. If! say Iwill

come, my
to do."

1395

pressing for
give

strength won't actually allow it. So it is

to decide what

difficult

my

He added, "Several Taiwanese

are

still

reply. Iwill

decision after three days."

Dezhung
examined

Rinpoche

mentioned

that he had been

by Trogawa

Rinpoche,

are

noted Tibetan physician.

His diagnosis

was

the

same as

Dr. Kunzang
give him

some

medicine,

that of
Nyima. Trogawa

Rinpoche

offered to

special

but Rinpoche

did not ask for it.' 396

Rinchen Tsering wanted to

talk

more,

but Lama Perna, the attendant,

gave a

sign

for him to break off

the conversation.

15,

May

On

accompanying

on

the journey

Ane

to

Kunga

Jamyang
Rinpoche

who

was

then

to Taiwan, went with the Amer-ican

Zangmo

Kath-mandu

permission

Tsultrim,

and planning to be his attendant

to

(from

the

arrange

for Rinpoche

and his

the

Cambridge

official

nun

sangha)
traveling

attendants.

1397

Ane

sponsors

same

On the

Kunga

IN

Zangmo

SEATTLE

signed

number

as one

of forms, acting
of the official

SAl NT

for the journey.

day (May 15) Dezhung

Rinpoche

asked,

"Is Dilgo Khyentse

here?"

He

was

told

that

Khyentse

gone

Rinpoche

had

worsened

to Shar Khumbu in
the

Sherpa

Himalayan

region.

His

condition

p.m.

He

mentioned

suddenly in the after-

noon,

at

still

his

the fast path.

Rinpoche's

Tibetan

students

were

optimistic,

believing

he

Rinpoche's
Isabelle

was

Dezhung

very

to

that (the practice

of) Vajrayogini
All

3:00

about

attendants

had

French

Roben,

it

Meanwhile,

to

that his condition

was

recovered.

fully

nurse,
was apparent

rapidly worsening.
When

coma,

had

first

come

even though the

were very distraught,

critical,
him

she

to

nurse

him

during

her intuition had been that his condition

monks

and

convinced

his

was not

peo-

ple around

of his

impending

death.

now,

But

getting

better,

completely

worsening

Rinpoche
That

and

Isabelle
Zangpo

saw

the

two

sort

On the

of photo

even a

that

was

Khyentse

they

times.

some
Why

picture

camera.

his

attendant

asked

her

why

was

"The picture

at

taken

funeral."

of death then seemed

thing.

don't

I will lis-

had fallen,

Wangdrak

came and
we now

(Bzang

to

1398

dusk

Perna

people

Conduct

posed

polaroid

and

15, before

spyod

recite

smon

ten carefully;

and

requested
the

lam)

you two

1399

had completed

said three times, "The teachings

is

laughable

of May

connection.

three

Rinpoche

to the attendants

ofBeneficial

recite it slowly."

After

that

and she explained,

evening

said

Dharma

together

had

condition

took

laughed,

too.

Dawa Zangpo, "Today

Prayer

was

he

face

she had informed

his

with

to her the approach

small event,

Rinpoche

and

vases

it, she

did,

had laughed,

Somehow

His

ommended

someone came

Dawa

be

that

rec-

had

saying

site.

The day before,

Rinpoche

between

When

exactly

was

else

oppo-

the

should visit him, if possible.

day

of Rinpoche

they

felt

changed.

Rabjam

Shechen

everyone

when

she

truly great blessing."

this,

Dezhung

Rinpoche

of Sakya Pa.I].gita

possess

Perna Wangdrak

guru-yoga

Pai)<:lita-Mafijusri,

Rinpoche

guru-yoga

of the

of

some part of his teachings?"

am not referring to

the

are

no

"I

himself.

Sakya

Pa.I].gita's

teachings

than the word

Those

were

placed his hand

heads

or

replied,

of the Buddha."

upright.

speaking

but to Sakya

Pai)gita
different

asked, "Is Rinpoche

ofSakya

of Perna

1400

Dezhung

on

Rinpoche's

last

words.

He

the

and

Dawa,

and then remained

sitting

FINAL

HIS

on

to Kathmandu

returned

479

to them, Dilgo Khyentse

Unknown

on

Early

YEAR

the

morning

Rinpoche

sent

Rinpoche.

1401

of May

15.

of May

16, Dilgo Khyentse

monk to inquire about Dezhung

Then, after

arms

Rinpoche's

had already

the evening

difficult

night, Dezhung

became cold, and Jamyang Tsultrim

and another monk hurried

to

summon

Khyentse

Rin-

poche himself.
Dilgo Khyentse
touched

gave

Dezhung

arrived

Rin-poche'

him again the Primordial

the Khrid yigye shes bla

mind inseparable

ma,

a.m.

at about 8:oo

1402

forehead

He

with his

own,

Wisdom instructions

of

and bade him keep his

from that of his teacher,

urging him

not to become distracted.

A short while later, after Dilgo Khyentse

nurse

Isabelle

felt the

urge to

had left, his

sit at Dezhung Rinpoche'

feet (instead of in her usual position seated at his side). It

was

evident

prayed

to her that he

fervently

was

about

to die, and she

at his feet: "Rinpoche,

come

back

quickly!

Come back quickly!"

Then something

her feel

very

and she wanted to leave

the

room.

uncomfortable,

She went next door to the cooking

room

made

for

cup

of tea.

A few

140

~
later, at about

minutes

Rinpoche

breathed

arrived.and

gyis

Meanwhile,

was sum-

did the Vajrayogini

moned

Traruk Trulku

(bsam

"inconceivable"

mi khyab pa) rite. Then Dilgo Khyentse arrived

and placed
heart

paper

and cakras at Dezhung Rinpoche'

and other parts of his body.

in meditation

position and said

For three days, Dezhung

room

He placed

prayers.

the body

"Now he is in

(thugs dam Ia bzhugs), he told others.

meditation"

his

Dezhung

heavily and exhaled. Then his

breathing stopped. Dilgo Khyentse

again immediately.

a.m.,

9:45

in "med- itation"

robes. Nobody

was

was

Rinpoche

left sitting in

(thugs dam), dressed in his

allowed

in. On the third day, his

posture changed, indicating

that he had left the body

com-pletely.

his remains

dressed

That afternoon

in robes,

were

bathed,

and placed in sitting posture with

crossed vajra and bell in his hands. The Thar-lam monks

performed

(gdung

the rite of paying veneration

mchod).'

On the fourth day (May 19) at

specially

built

to the remains

404

on

noon,

the roof ofTharlam

Rinpoche's

remains

performed

according

were

cremated,

in

stilpa

House, Dezhung

and rites

were

to three cycles. Traruk Trulku

and his monks

arranged

of Avalokitdvara,

Traruk

corpse over three

were the mal)cJalas

the

From bottom to top, these

Sarvavid-Vairocana,

mal).cjalas.

and Hevajra.

Trulku led

5 A IN T

IN

5 E ATT L E

of his monastery

the monks

in the Hevajra

funeral rite. Khenpo

] am yang Sherab

led the Tharlam

monks

in performing

the Sarvavid-Vairo-

cana

rig)

(Kun

Khyentse

led

ritual.

funeral

the

third

rite

Evidently

on

(based

Dzongsar

Avalokitesvara

practice).
In the

come to pay

had

numerous

monks

temples.

Sakya

and

from

Many

countries

(representing

monks

many

morning,

laypeople

meditation.

nearby

students

the

Kagyti,
from

Lama

American

performed

lamas,

monks,

their last respects,

came.

also
his

Tibetan

Nyingma,

other

Many performed

Wangdrak

and several

Avalokitesvara

and

continents

Padma

students)

and

including

other

recitation

circumambulations

and
of the

stupa.
In

the

in

the

fire

sky,

cremation,
and

left

opened.

the

afternoon,

cremation

the

until
All

fuel

was

brought

was lit. It burned fiercely,

seven vultures appeared.
whole

stupa

was

1405

covered

the

auspicious

day

those

monks

present

and

the

and high above

when
also

After

with

the

mud

it should
recited

be
the

Prayer

of Beneficial

People

remained

Conduct

and

many

and

prayers.

other

circumambulated

the

cremation

stupa late into the night.

For the next

three

weeks

after

the

which

time

weeks,

on

said to have fallen

cremation,

rainbow

forty-nine

ashes

by

rites

days after

was

pulverized,

and

molded-

mixed

monk and disciple

tsha

who requested

and

Kham.

(The

at
of

1406

of them
and clay,

or

figurines

to

each

were

taken

ashes

were

distributed
Some

remaining

The

the stupa

from

substances

one.

the

passing.

A part

tablets

were

They

1407

taken

with special

opened,

throughout

Rinpoche'

were

Three

to the east

the stupa.

done

practitioners.

tsha

into

of AvalokiteS'vara.

back to Tibet

bones

retreat

Hevajra

arc over

Dezhung

and remaining

seven

to

was

are

of rain

intervals.

clearly

prayers were

and

showers

stupa

the

appeared

Tharlam House, seeming

Special

gentle

the site at regular

meant to be placed in the two stupas being built in his

memory: one

All this

first forty-nine

days

all the

in the

monks

monastery

in Tharlam

other in Seattle.)

after

was

in Nepal,

accomplished

his passing.

assembly

During

recited

many

and the

during
this

times

the
time

the

Prayer of Beneficial Conduct.

Since

that

time,

a stupa

has been

constructed

for

Dezhung

near
the

Rinpoche's

Bodhnath,
Sakya

Monastery

north Seattle.

1408

relics

in the Tharlam

Nepal. Another
in

the

monastery

has been built

Greenwood

outside

district

of

4)143
epilogue

HE NEWS

OF

Dezhung

and friends-old
longtime

Rinpoche's

new, near

and

friend, di
sc ~p le

passing

hit all his students

and far-very

and countryman,

hard. As

one

Randa Chime Rin-

poche, later recalled:

a great

I was

retirement

admirer

of Dezhung

to

I planned

him, just to absorb

I've actually
Rinpoche.

and study

After

full-time

my

under

little of all that he could teach.

never

known another lama like Dezhung

Whenever

I would

would

pause

then

"Look in volume so-and-so

on page

such-and-such

or

you

ask

him

that

you

Once

center,

knew

"But

have

he

There

you

know,

question

in British

one

everything!

question,

collection.

say,

would
when

He

go

Rinpoche.

what is the importance

it."

find

Chime,

you

Then

only

say,

of this

call

he

me

to ask me!"

Columbia,

of the monks

will

and

there

Canada,

asked

of Drakkar

at

Kagyiipa

him: "Rinpoche,

Taso?"

He began to

speak

[about

this famous

and he continued

on

just

and

for

the significance

holy

objects

than two hours

of the place

connected

to myself,

thought

site of Mila-repa's

more

"And

meditation]

con-tinuously

and all

with it. At

these

people

call

the events

that

time

themselves

Kagyiipa!"
When

I heard

passing, I had
half

an

hour,

had happened

the

news

heart attack.

completely

to

me. 1409

of Dezhung

Rinpoche's

I just sat there silently

stunned.

Nobody

knew

for

what

Soon

Jamyang

blessings
rebirth.

The

slight

SEATTLE

passing,

and

composed
The

modifications.

for

were

quatrains

prayer

verses were

by Cyrus Stearns, May 18, 1987):

May

the

dancing

once

again

manifest

the

Rabjam's

this

unceasing
Ganges

tradition,

explanation

of

an

of

emanation

devotion,

activities

threefold

shine

may

and

(as

the

quickly

celebration!

current
with

and practice,

world,

of your

our

of

of its

reflections

emanate in
May

new moon

the seat

timely

verses

the

translated

on

the

for

his

by Garon, with

two

last

Tharlam

a prayer

composed

Rinpoche

three

first

long-life

IN

Rinpoche's

Sherab

Dezhung

of

Rinpoche's
few

Dezhung

after

Khenpo

SAINT

of the

rippling

perme- ate

expanding

Dharma

waves

Lord

of activity

the sandalwood

auspicious

forever

in

sea

good

fortune!

On

the

Rinpoche's
composed

forty-ninth

passing,

a prayer

Dilgo

day

after

Khyentse

for his rebirth.

Dezhung

Rinpoche

H.H. Sakya

also

Trizin,

too,

composed

a prayer,

such

at

request

the

of Dr.

Kunzang Nyima:

and

so we

essence

is the

Compassion

of

you not to

request

in the realm of the absolute

reappear

but to

your

mind,

remain

for

your own

sake,

for the sake of others

in the realm of matter,

for the sake of living beings and the Doctrine!

On his passing,

or any sort

letter

he might

that

be reborn.

once,

friend

Tshe

Columbia),

"Oh,

America, and

dga'
my!

now Iwill
you be

will

he

told

(now
I've

of when

Dagmo

had

or

Kusho,

his

where

recalled

disciple

settled

stayed

any

did not leave

Rinpoche

indication

His niece,

198os,

in the

Gapa

"Where

Dezhung

of special

in

twenty

and

British

years

in

have to be reborn again soon!"

reborn,

Rinpoche?"

Gapa

Tshe

dga' asked.
"Well,
by

the

from past

no power to

I have

force

of

deeds,

here in Seatcle."

my 'habit
I may be

decide

that

reborn

some-

mysel

(bag

impregnations'

But

chags)

where around

1410

He had also made similar

remarks

(in

jocular vein)

when interviewed
Tharlam

by

Dezhung Rinpoche,

in 1967.

Seattle journalist

monastery
who

never

had

trulku

before

EPILOGUE

discussed

specifically

this

years

in the

before

his death,

saying, "According
Ngawang

Garon

trulkus

our

in

monastery's

estate

But

are

no

good

and who,

with

to

time

from

time

of bodhisatrvas

and

can set an

practice,

there

who

to the lineage

belongs

good wisdom

Rinpoche,

Tharlam

tradition.

appears

monk

Lekpa

example.

My

family

and

lama

(bla brang) will

look after the monastery

appears among
Tharlam

monks,

itself belongs

let

which

by

and Trashi Tshering,

Khenpo

Tai-

wan)

Ane

Chime

and

Jamyang

assisted

and

in

Kunzang

inaugurated

on

him

Dezhung

was com-pleted

Tharlam

formally

then

to the Sakya ord er

The monastery

in Nepal
Damcho

after I am

the

gone.
lead.

If a good monk

The

monastery

14 11

'

to

his

Rinpoche

loyal

had begun

monk-disciples

with the great support

Sherab

(now

many ways
Nyima.

the morning

by

The

residing
his

of

in

siblings,

temple

of Decem-ber

was
27,

(the

1993

death
the

following

anniversary

lunar

calendar),

of the great

of initiations

and stidhanas

On

the

morning

Tharlam

the

formal

boy

as

monastery

recognition

Pa!].gita

Sakya

start

the

of the

Sgrub thabs kun btus collection

transmission

new

of

at

by H.H. Sakya Trizin.

of the

March

in Bodhnath
and

8,

enthronement

the next Dezhung Trulku.

1994,

there

at

took
of

the

place

a young

APPENDIX

on

Dezhung Rinpoche

Buddhism

without Sectarianism
A talk given by Dezhung

1983, translated

II

N UNDERTAKING
that there is

with

THE STUDY

way to

right

the Buddhist

mind

of all

In

rightly,

to

conceptualizations

being

none

we

need tO understand

upon

intent

you

those

their

remember

your own

of Dharma,

in

listen to this exposition

beings

your

words

and

its

an

are

who

behalf

attitude

will

it, experience

to

unable

Bring them to

you

of

and focus

of love and compassion,

on

that

order

you

of enlightenment.

mind with thoughts

it through

DHARMA,

This, too, should be done in

hear the teachings

Dharma

OF

do it. As

single-minded

of remembrance

resolve

in Los Angeles

put aside all distractions

teachings,

their meanings.

Rinpoche

by Jared Rhoton.

your

and with
learn

the

it, and realize

efforts.
the

purify

about
should

also

mind

think

other than Sakyamuni

ordinary

of

nature

the

and

of your

Buddha

value

teacher

himself.

as
For

if the Enlightened

were

One himself

you,

here before

he

would not teach other than this Dharma.

your

Visualize
Buddha
shine

forth

These

to

from

your

pure
heart,

from

of the

form

them

think

of Sakyamuni

rays

and

Dharma

of golden light

that

sense

ing

and

arises

of light

your

in

of the Dharma

establish

rays

As these

there

beings.

obstacles

oneself

Realm

joy oflib-eration.

into the true

insight

the

to touch all liv-

his body

experience

them in the

in

that boundless

remove

lights

the

touch

teacher

and imagine

mind

that is being

expounded.
Think

of his

of wisdom,

vows

tirelessly

Dharma

on

you are

receiv-

buddhas.

real in the

as

of yourself

bodhisattva

behalf

we see

similar

to the images

dream.

Without

other

who

than

beings.

in the

appear

in

that

realm of the

substantial

them through delusion,

that

of the

Imagine

pure

are seen not as

the

in fulfillment

out all the teachings

seeks

ing this Dharma

that

none

of suffering

There, all things

way

being

Mafijusri,

mirage

and

but

or

in

as
a

as

grasping at anything
the state of emptilearn here and

as

Dharma

In these

on

teachings

of enlightenment

are

Buddha

consciousness

the

taught by Sakya- muni

Very few beings have such

no access to

Dharma. They have

of

reality.

an

Many live their lives cut off from the

opportunity.

As

rare.

extremely

efforts to

the transmission

this to hear, to learn, and

own

within one's

mind to dwell in

the level of ultimate

as

All such opportunities

to integrate

S E A TTL E

ways, your

will approximate

it takes place

I N

your

real, allow

ness.

now

SA I NT

the path ofliberation.

result, they suffer and, through delusion, create

more

suffering for themselves

suffering

goes on

and

on;

and for other beings. This

it is endless and manifold

in its

manifestations.

It

was

truly spoken in the siitras that it is

beings to hear

Throughout
have

even

even

the

countless

that much of

name

lifetimes,

rare

for

of the Buddha.

most beings do not

chance for liberation

from their

delusion and pain. Every teaching should, therefore,

valued

as rare

opportunity

and cherished

to receive

it.

while

one

still has the

be

Fortunate

beings

the advantages

such

as

ourselves,

are present,

when the teachings

should

mountain

rapidly

death lies ahead for each of

are many

distractions

us.

have

time

short. It

than the falling waters

stream. Our life is passing

be mindful

of our situation. Human life is extremely

away more

now

who

of human life at

and leisure

of

away

passes

swiftly, and

In this world,

are

and obstacles

rife. It is hard to

find the will to practice Dharma. It is hard to awaken

our

within

minds

the resolve

hard to apply ourselves

truly benefits
Yet

our-selves

we must

upon

through reflection

human existence

we,

like other beings,

from past deluded actions).

are

we

of

our

as a

(mental habits arisen

At the time of death, the

mind will determine

the future:

an

opportunity

receive and practice the Dharma

or

whether

have lost it for good, whether

lower realms

animals,

or

among

we

we

to

shall

shall suffer in the

the hell-beings,

find ourselves

our

whole.

being carried along by

shall again find such

whether

that

the facts of

and the facts of existence

the great river of karmic propensities

propensities

a way

and others.

find strength to awaken this resolve

within ourselves

For

to win enlightenment,

rightly to this resolve in

hungry ghosts, and

bereft of Dharma

among

the

gods and titans.

The law of karma that turns the great wheel of
interdependent

origina-tion, the inexorable

of deluded mental

processes,

unique opportunity

will

carry us

cycle

ftom this

to take hold of, and be rescued

the saving Dharma. If

we

of this round of delusion,

remain under the control

the evolution

of

by,

APPENDIX

the twelve

cause us

links of interdependent

helplessly

of existence

roam

to

origination

about from

will

one state

to another. If we do not break free from the

wheel of delusion through wisdom and right

understanding
experience

of the Way,

pain. If

we

we are sure to

kinds of pain-of impermanence,

lower realms),

us.

to plague

one

who fails to

of

us

to

of pain itself (in the

and of conditioned

continue

continue

do not make this break, the three

existence-will

This is the future that awaits each

pause,

reflect, and make

sincere

effort to realize these Dharma truths.

In

was

as ours,

situation such

the matter

Sakyamuni

upon

what

Buddha, pondered

through his great compassion

that

we

have had revealed to

free ourselves

from

our

for

years,

and it

was

for beings like ourselves

us a way

whereby

path ofliberation

path of experience

of right study, reflection, and meditation,

at its end the attainment

do? This

One,

we

might

plight.

The Buddha taught

purity and morality,

are we to

which the Enlightened

based

upon

that consists

path that has

of the great happiness

of freedom.

Through his skill in

means

and knowledge

of the various kinds of beings and the various karmic

propensities

cause

which

he expounded

First, he taught
with its concept
individual
capacity,

beings to differ from each other,

several systems of practice.

the system of Hinayana

Buddhism,

of

For others of greater spiritual

salvation.

he taught the

noble doctrines

of the Great Way of Mahayana

Buddhism, with its concept

of universal salvation.

In the Mahayana

system,

one

takes the bodhisattva's

vows to
has

as

liberate

all living beings

as

well

as

It

onesel

its result the

attainment

of the three kayas,

enlightenment.

this path of Mahayana

incalculable

or aspects

of perfect

However,

aeons

spent in perfecting

practice

requires

that three

be
the qualities

For those whose compassion

of bodhisattvahood.
for the world is

intense, who find it intolerable that beings be kept waiting

so

long before

is able to free them

from suffering and establish them in the happiness

one

ofliberation,

Lord Bud-

dha expounded
Because of the

the swift path ofVajrayana

rior meditative

becomes

one

techniques

in

a very

one preserves

will attain

of this system,

short while.

one's

vows

and meditates

diligently,

per-

fect enlightenment-buddhahood-in

lifetime.

it

to attain

possible

buddhahood
If

Buddhism.

supe-

this

very

But this system

does require that

mental faculties:
be extremely

one

be endowed with superior

one must

intelligent

and diligent. Yet

one can

be

assured of enlightenment
in either the bardo state
is only of mediocre

or

in the next lifetime

if

one

abilities,

very

understanding,

SAl NT

IN

SEATTLE

and diligence.

one

Even if

has

little spiritual

development

and is unable

to practice

one

at all,

is still

assured of the attain-

ment

of buddhahood

not

within

more

than

sixteen

lifetimes.

system

This last
extremely

taught

by the Buddha

Buddhists

are

who

moved

by intense

to establish

and

are

required

and enthusiasm

here

in hap-

are courage,

piness,

diligence

should

in practice,

of Dharma expounded

capac-ities are

all of great benefit

Through

them, all beings

Whoever

receives
by

the

achieve

our

aims.

pain. The

may

the Dharma

taught

avoid

them

for virtue.

These three systems

of different

for

to this system of practice. The qualities

apply themselves
that

compassion

quickly to free beings from

the world, who have resolved

suffering

is, therefore,

effective.

find

We

all

Dharma

a way to

receives

compassionate
seek
shows

liberation.

benefit,

for it

was

to

help

us

Buddha
happiness

us

for beings

to the world.

the

and

try

to

way to remove

causes

the

of supreme

of pain and to attain the experience

well-being.
Yet

there

Dharma

is

a cause

danger

If this

of harm

it to

Recognize

in

one's

as

the

partiality,

own

This

of benefit.

ones, nor

the

of

avoided

and

becomes

not

is

the

of the masters

who

us.

and

avoid

"narrow-mindedness."

circles

hold

not

is

is faulty, "Dharma"

instead

of the enlightened

have entrusted

taking

of

danger

to Dharma

one's approach

intent

.the

wrongly.

It

this

danger:

an

of sectarianism:

form

to form

tendency

it

is

itself in

manifests

deluded

called
SaiJ.gha

attitude

of

attachments

to

order and to reject other schools of Buddhism

inferior.

seen

I have
Buddhism

past

seen

it

is always

my own

in

land

spirit

of Tibet,

detract

and,

from

during

the

years of my stay in America, I have also

grow among the many Dharma
centers

here by Tibetan teachers

sorrow

with

among

repre-sentative
the

narrow-minded

twenty

founded

root

this

Dharma

and their disciples.

I observe

centers.

of Buddhism

opportunity

asked, against

that

and

It

is

as a

and responsibility

this "inner foe."

sectarianism

my

karma,

Tibetan,

It

take

as a

to have

to speak out, when

It

was common

developed

nurture

or
the

of

one

of other

lineage--no

of

feel that,

refuse

to

orders.

Monks

would

refuse

own

attend

of others simply because

masters

who

belonged

order-the

special

members

pride.

to

Often monks and lay

matter how good the literature

its

as

spiritually

would

The great Nyingma

Ones-has

least

order

read the literature

writings

the

for

this spirit of sectarianism.

disciples
services

in Tibet

of each of the four great orders

adherents

to

to

they

the
study

were

another

might be.

order of the Ancient

Some

of the earliest

of its followers

APPENDIX

school,

they

have

the later schools

Buddhism.

doctrine

of"Great

They maintain

Perfection"

is superior

of ultimate

reality.

make

teachings

this

unknown

to

that somehow

to the "Mahamudra"

even

claim

though,

by

their

perception

logic

and

the

of the Bud-

dha himself,

we

know

be

any

difference

in

the

realization

that theirs is
rior

doctrines

profound

of

Tibetan

They

path

it is not possible

of ultimate

reality.

that there could

They

also

claim

and

levels

the

great

sole guardians

of the

a supe-

endowed

with

secret

teachings

to

of Dharma unknown
the other schools.

The

Gelukpa

Tsongkhapa,

that

transmitted

even

founded

too. They think they

adherents,
teachings

school,

by

has its proud

are

were
into

though these

Tibetan

are

by

the

great

pandit

Atisa,

available

and

commonly

practiced

in the other

orders.

They have pride in

proclaiming

their

superiority

of the

observance

many years to

custom of devoting
before

turning

finally

constitute

in moral

monastic

to

the

conduct.

They

discipline

and

feel

their

study

practice

of

meditation

superior

path to Vajrayana

practice.

They consider

themselves

to

be superior both in
deportment
Certain

conceit

and learning.
of the Sakya

followers

about

learn-

school understands

ing. They

and

were introduced
common for these

that

is

practitioners
Tibetan

is

the

also

have

their

that

only

their

pro-found

teachings

into Tibet from Buddhist

of other

not

preserves

scholars

Sakya

orders,

are

Buddhists

practice

order

believe

thinking

ignorant

supported

by

India. It

to look down

right

that

practitioners

on

the

other
whose

understanding

of

the Dharma's

true meaning.
Some

Kagyti

adherents

have

their

own

special

pride. They claim that

their

lineage

themselves

of

masters

should be

con-

is

so

superior

that

they

sidered

superior-as

heirs

Naropa,

ofTilopa,

Marpa,

Milarepa, and Dagpo.

masters,

These

not necessarily

one

that

but

it does

who

to

claims

be

an

adherent

of

their

is also great. The

tradition

greatness

of these masters

depends

on

their realization.

to

Blind allegiance

masters

these

were very great,

it is true,

follow

cannot

make

Kagyti

practitioners

superior.
All

these

attitudes

Tibetan Buddhist
and

These

are not

dhist.

The great

Nonsectarian

the

among

attitudes

may

be

common,

BudKagyti

master

and

proponent

of the

Kongtrul

Rinpoche,

stated

that

wise

will have faith in

teachings

of all orders

found in each, just

found

(ris med)

movement,

person

commonly

monks

laypeople.

but they

are

mother

and will love

the Dharma

as

cherishes

all

mind is vast like the sky,

her

children.

A wise

person's

490

with

room

many

meditations.

many

for

SA I NT

I N

SEATTLE

many

teachings,

insights,

an ignorant sectarian is limited,

narrow, like a vase
that can only hold so much. It is difficult
the mind of

mind to

grow

Dharma

because

difference

and

But
tight, and

for such

in
of its

self-imposed

limitations.

The

between

the wise Buddhist

and the sectarian Buddhist

is like that

between the vast-

ness

of

space

and the

narrowness

of

a vase.

These

are

the

words ofKongtrul

Rinpoche.
The great

sage

of the Sakya order Sapat]. wrote in his

Three Vows that in

his youth he had studied

extensively

the literature

of all

the orders of Tibet

under

different

masters.

He had made special

efforts

to

learn, understand,

and realize

never

the doctrines

despised

Longchen

any

Rabjampa,

of these

of them.

He

different

schools

cherished

the great scholar of the

them

and
all.

Nyingma

order,
of

practiced

Dharma

similarly.

discrimination.

From

we

Tsongkhapa

He

received

of all

masters

from

the

transmissions
orders

four

biography

learn that he, too, studied

without

great

the

of

exten- sively

under masters of all orders.

great

The

Khyentse

Wangpo,

teacher

foremost

of

the Nonsectarian

movement,
youth

wrote

he

masters

had

of all

Kongtrul

the

well

as

autobiography

under
orders

four

one

the Treasury

these great masters,

Bud-

pure

Dharma for

himself taught
siitras

their

that

own

masters,
for

school

dhism.

of each of the four

tradi-

tions, in his great

of Practical Instructions
the greatest

minds that Tibetan

no

place

sectarian atti- tude. The Buddha

in the Discipline

those

Buddhists

scriptures

who

form

and in various
attachments

to

of Buddhism and despise the teachings,

and followers

themselves

his

fifty

master,

Buddhist history has produced, agreed that there is

in the

in

and

Nonsectarian

doctrines

of the minor

that

hundred

of Tibetan

another

all the essential

as

masterpiece,

.All

his

Rinpoche,

included
orders,

in

studied

and

of other schools

for

the

Buddhist

create great harm

community

as a

whole.
First

of all,

one

who

despises

another

Buddhist

school

despises

transmission

the

of

Bud-

the

dha.

Dharma.

The

He

impairs

presence

Dharma

is

an

attitude,

becomes

cut off from its transmission.

This is

one's

jeopardized

vows

refuge

Enlightened

refuge

vow

Dharma.
door

to

hap-

rejects

thereby

the

Dharma,
becomes

this

piness

the

upon

Teachings,

inexhaustible

not despise

such

based

his

rejecting

Therefore,

also

one

If

and

By

accumulates

are

One,

Community.

by

Dharma

for

beings

the

and

one

so

one
cut

the

and

is

the

Holy

breaks

off

that

because

on

reliance
and

the

of

one's

from

the

the

only

oneself,

one

sin.

Buddha

taught

that

one

should

APPENDIX

491

Dharma of non-Buddhists,

source

for it is their

happiness

and benefit. One should not despise

contempt

for the doctrines

or

other non-Buddhist

possibility

own

because

this attitude

side while rejecting the

is harmful to one's

of differences

harbor

of the Hin- dus, Christians,

religions,

to one's

of attachment

of

or

own

spiritual

career.

or

Those people who harbor voiced

contempt for the teachings

incur great

sin and terrible

this attitude is

of other schools

consequences.

as unnecessary as

Worst of all,

it is harmful.

of Dharma ought to be moved by faith in

Students

the teachings
distractions,

unvoiced

and lineages

of the Buddha

delusions,

to

renounce

the

and bonds of the world and to

direct their effons toward purifying their minds

of obstacles,

themselves

realizations

obscu- rations, and sins. They should devote

to efforts in accumulating

ben- efit for themselves

that each Buddhist

not

one

those vinues and

that bring about buddhahood

and others. This is the real task

has before him

of competing

and great

or

or

her. Our work is

vying .with other Buddhist

practitioners,

our-selves.

for

we
vows

thereby

creating

was not

This

upon our-

selves the

when

took

the

of bodhisattvahood.

Faith is the foundation

the authenticity

us to

that impels
of

vows.

It

vows,

tic

take

of [full]

set before

us

It is faith in
teachings

and

of the path to enlightenment

take

ourselves

upon

the commitments

ourselves

the

monas-

vows, or

novice

for them and

of refuge and

of Dharma.

upon

moves us to

commitments

vows

and truth of Buddhist

in the efficacy

confidence

obstacles

the responsibility

the precepts

of the lay

householder.

In all these,

our

nerstone
commit

of the

faith in the authenticity

vows

ourselves.

If

and trainings

to which

commitment

an

obstacle

destroy

our

standing in the Dharma and

the cornerstone

of

our own

career.

For these

our

to

its reception. We destroy

spiritual

we

to

Dharma. We impair

create

we

we

reject the Dharma of other Buddhists,

own

of the

cor-

Three Jewels is the

reasons,

always keep in mind the great

value of Dharma. Reject

within yourself and others

any

attitude that promotes

the lessening of faith.

We strive always
intelligent,

based

understanding

as

upon

pure

faith-faith

that is

the

we must

that

the foundation

our own

for

cherish these Three Jewels

of

hopes for buddhahood.

People who adopt this narrow-minded

sectarianism

ally ignorant

possess.

of the doctrines

Instead,

upon

lineage.

rather than the

teachings,

that other orders

they base

their sectarianism
teachers,

attitude of

are usu-

of the other schools.

They reject

the

492

The lineages

of e;1ch

SAl NT

IN

SEATTLE

systems

of the three

of discipline

that form the struc-

ture of Dharma

training

for

all

are

derived

Pratimokp

vows

Buddhists

directly from Sakya-

muni

Buddha

originated
and

The

himself.

with the Buddha

were transmitted
sages to the

in succession

through

great

the

Indian

Tibetan

patriarchs.

They

have

a pure

continued

in

profound

doctrines

and

unbroken succession
down to the present time.

same

The

precepts
sattva's

is

true

of the

and

of the bodhi-

vows,

which

were

also

taught

by

Sakyamuni

Buddha and transmitted

through

the

great

sages

of

Buddhist

India

and

Tibet. From the master

Nagarjuna

bodhisattva's
from

the

we have the
vows, and
master

AsaiJ.ga

"Mafijusri:

we

tradition"

have

the

of the

"Maitreya

tradition."

Similarly,

in

the

Vajrayiina

all

the

tantras

were

expounded

by Buddha in

his

form,

tantric

mitted

Vajradhara.

tantras

These

and

their

were trans-

instructions

from Vajradhara

to various

masters

of Buddhist

[India and] Tibet.

same

These

transmitted

present

is

no

instructions
interruption,

are common to

been

to

all the four

in the purity

flaw

have
down

may vary

of masters

the lineage

there

and

without

time. They

Though

order,

tantras

purely,

from

the

orders.

order to

and continuity

of

their transmission.
These

structure

sets of

three

that enables

path to liberation.

or

in its

or

intelligent

framework

or

us to progress on

the

provide

one

of

Thus, there is

doctrine

an

could

vows

each

lineages.

no

the

person

in

fault

Where
find

any

in all

school,

of these

justification

for

sectarianism?

It is certainly

feel

special

drawn to

natural and permissible

affin-ity with

we

do

system of

particular

circle of meditators,
this,

one or

or to a

we must

also

another

prac-

teacher.

sure to

we

school

tice, to

particular
be

that

might

or

be

particular
But when

watch

our

mind

aversion

to,

other

and weed out from it

any

feelings

of contempt

for,

or

schools

of

Buddhism.

teachings

or

their teachers.

ply out of attachment

We

to

not

should

shun

we act simour own order or from a

their

Whenever

wish

not to be receptive

to

the

very

or

teachings

indulging

ourselves

teachers

of other

we are

orders,

in this

harmful attitude of sectarianism.

whose

One

narrow-mindedness

ment

to

one's

career

Dharma

is

tainted

by

and attach-

own

interests

never overmany obstacles to

while

rejecting

those

of others will

come
or

the

the attainment

of wisdom

insight.
Sectarianism

through it,

own

efforts.

an arrow

pure

great sin. In this life

mulates

one's

turns the

Dharma

into

poison;

one accu-

one

will be frustrated

in

Dharma

Upon death,

shot from

one

will fall into hell

as

swifrly

as

APPENDIX

bow.

lifetime

These

narrow-minded

so

consequences
ers'

the

Three

another.

in

of spending

spiritual

efforts

on

such

grounds.

to

not to indulge

your own

faith and maintain

represented

pure

the

much unsought

create obstacles

of

493

oth-

be mindful

Therefore

that brings

pure

are

in rejecting

Jewels,

one

faith and thereby

in this attitude

upon

Dharma.

oneself. Do not

Strive

instead

for

that faith in all manifestations

no matter

school

Painstakingly

harm

nurture

grow

whether

of Tibetan

your

refuge

are

they

Buddhism

vows

truly in the Dharma.

or

in

and

APPENDIX

Previous Attempts and Main

Biographical

A
A

UMBER

Sources

or

OF STUDENTS

n one way or

friends

bound

beautiful

story

of his

interviewed
which

notebook

1975,

in

in Seattle

in eleven

he

Mrs.

with

pages

the

biography,

hoped
when

Gyaltsen

and his

at this time
he

was

own
that

dictating

begged

Grace
help

of his

niece,

life

This

stories

near

and student

him to expound

he would.

McLeod

of notes. 1412 Finally,

sister Ane Chime

the

so.

to do

declined

the end of his life in lace 1985, his attendant

Lama Kalsang

friend

him to write

and requested

though

later,

him

resulted

in the 1960s, for instance,

life,

or so

decade

tried

named Edna George-son offered him

of the Sakya family

the

Rinpoche

to set down the main facts

him directly
of his life. In Seattle

of Dezhung

another to record his life story. Several encouraged

his

own

also fervently

was

of

the

many

time

earlier

lamas of Ga. But when it

said,

Until

the

attitude.

America

terrible

came co

own

his

idea! A biography

life story,
of

me

he

would

p.ointless!"t4t3

be utterly

his

"What

In

end
early

to Nepal

papers

of his

life

1986,

when

he

last

rime,

for

the

small

he

bundle

not

did

went

change

his

from

North

he carried

among

own

of his

letters,

autobiographical

writ-ings, and other notes. He confided

to his attendant

at that time, "I really must guard these

things

It would

the

carefully!

hands

would just

of

our

be

terrible

monastery's

exaggerate

story

the

if these

'abbot'

into

fell

(mkhan po).

my

of

life

He

beyond

recognition!" 1414

Attempts
Still,

at Compiling

Dezhung

brief autobiographical
until

more

now

these

complete

his death,

Biography

Rinpoche

did

notes

were never
account

his brother,

in

at
his

in Tibetan
least

or

filled

in Tibetan.

Nor

edited

Dr. Kunzang

tried in Nepal to commission

Nyima

some

keep

possession,

though

our
long

into

after

(1916-1990),

APPENDIX

capable

some

495

lama to write Rinpoche's

life story. First he and

others peti- tioned Dilgo Khyentse

was so
even

busy he had to refuse

looked

at the notes and diaries.

then requested

Khenpo

Appey

but he, too, could not take

the absence

of detailed

Rinpoche,

them flatly-he

on

records

who

never

Dr. Nyima

to undertake

this work,

the project, especially

as a start-

in

ing point. "A

proper biography," Khenpo Appey said, "requires direct

expe- rience through many years of close contact with the
master,

or,

failing that, it requires at least the master's

record of teachings

received and

written out- line of his

life."

Dezhung Rinpoche's

were

almost

contained

too

applicable

to a
zang

Dr. KunLhakpa

many

details,

traditional

Nyima

knowledgeable

few of which

biography. As

requested

(ca. 1922-1995),

originally

through:

last resort,

the venerable

Phende

older monk and distant

cousin

from Tharlam

The monk sat

they

were

monastery, to work the surviving materials into

biography.

years

daily diaries for the later

impos-sible to make headway

down with Kunzang Nyima and Tharlam Khenpo

Jamyang Sherab for three

days and tried to extract usable facts from the diaries

papers.

and other

he, too, found

unmanageable,

But
these

14

~ so

to be

materials

when Kunzang

on a

Nyima died in the spring of 1990, the work

Tibetan-language
phy

came to a

Beginnings

biograhalt.

of a Biography

In the meantime,
Dezhung

Rinpoche'

translator

Jared

biography
of

Rin-

whom

he

translation
idiolect
The

was

result

1990

Though

few

months

after

American

student

and

began

brother
with

Tsultrim

notoriously

was

one

notes
that

the

difficult,

even

hundred

that

and

Carolyn

Victoria

Scott

his

some
chief

Nyima,

the

of

acting
since

referee,

to

Kunzang

help

(the latter

and

assistant

writings,

Dr.

young

as a sort
Dr.

eleven

Cather

of

Nyima's

for Tibetans).

made

compiling

access

he had

autobiographical

interviewed

and

his

(1941-1993)

Rinpoche's

of handwritten
about

death,

Rhoton

poche's

Jamyang

Geshe

in English.

source was

in English

in the fall of 1987,

1416

pages

typed
available

up
to

me

in 1992. These

used

them

many

were

valuable,

especially

sources.

Dr. Nyima's

authoritative

reliable

notes

cautiously,

for the main thrust

important

not endowed

as

But

an exact memory
his

though
there

accounts

of events,

happenings.

with

and other details

when

and he
he
for

are
are

I have
other
usually

witnessed

was definitely
names, places,

older
did

brother,

periods.

brother

during

heard

on

Moreover,
several

various

closest
and

of life

occasions

he

crucial

Rinpoche's

two decades

the last

Rinpoche

during

was

he

SEATTLE

was.

Rinpoche,

his

Nevertheless,

companion

doubt

Dezhung

accompany

not

IN

SAINT

no

discussing

his past experiences.

to

Due
begun

There

never

Rhoton

note-gathering

the West

stage. To

has compiled
how-ever,

are,

circumstances,

unfavorable

by

my

knowledge,

detailed

at least

the

advanced

nobody

biography

four

very

project

beyond

the
else in

in English.

brief published

accounts of his life: 1417

(1)

Julie

Emery,

dies at 82; holy

[obituary]

noted Tibetan scholar,"

p.
(2)

"Lama

Kunga

Labrang

man,
Seattle

Times, May 19, 1987,

G3.

A brief sketch of his life appeared

in

one

of the issues

of the Vajradhiitu

Sun

(Boulder),

"Buddhist
section.

spring/summer

1987,

in

the

News Watch"
This

account

was

base.d

on

information

provided

by Dagmo

Kusho, his .niece.

(3)

Prince,

Stephanie

Venerable

Dezhung

p.

1988),

interview
Dagmo

(4)

to

Chronicles

1986-1988

wrote

this

memorial

based

on

with
Kusho and Ane Chime.

Graham

ofTibetan

the

of

6.

Prince

Stephanie

an

Recollection

Monastery

Sakya

poche, "
(Seattle,

"In

Rin-

ed.

Coleman,

(1993),

Handbook

Culture: A Guide

Tibetan

and

Centres

Resources

throughout

the

World (London: Rider).

This

useful

resource

book

contains

on p.

240

brief sketch ofDezhung

Rinpoche's

None
addition,

by

of

life.

these

there

Victoria

is

Scott

Levels

of Spiritual

2003,

pp.

is

in the

Visions"

every

in

longer

(Boston:

Dezhung

based

on

detail.

biographical

introduction

Perception

xxxiv-lxiii),

of the "Three

reliable

much

The

Three

Wisdom,

1995,

to

Rinpoche's

his

In

sketch

lectures

exposition

in New

York,

Jared

Rhoton

sketch-though
others-contains
based

mainly

on

it

is

a num-

My

own

began

as

ber

this

last

than

the

It

was

detailed

of inaccuracies.

full-length

of Kunzang

Nyima

biography.

of the Present Biography

interest

some two

with him

no

Even

more

the reminiscences

and like the others is

Beginnings

translating.

much

in Dezhung

decades

ago,

Rinpoche's

when

his student and translator

life

history

I worked

closely

APPENDIX

years

for several

497

between

1973

in Seattle.

periods

when he

mainly

resided

and 1981,

carne to

during

know

those

him well,

living nearby and often

as

serving

ting

I tried then to learn about

his interpreter.

life, sometimes

notes

down

his

jot-

about

events,

interesting

which

he

usually related not about

himself,

as an

but

episode

from

the

life

tell about

his

own

of

one

of his

teachers. Later I asked

him

more

than

once to

teachers

and

life, but while he

gladly

spoke

putting his
ties,

at

own

length

about

his

teachers,

he

hated

activi-

accomplishments,

or

experiences

at the center

of

the story. However,

once

in early

Sanskrit

Lama,

of which

June of the
while

1979

he told

bit

about

his studies

of

under Palyul

I noted

down

the

main

points.

In

same year,

visiting

the Drodon

Kunkhyab

Kagyi.i

center

in

San Francisco,

Lama

Lodro

Though

he

voiced

relented

and

gave us

names

of

most

briefly

(in

of

his

some

way)

up to

reservations,

he

finally

main

teachers,

mentioning

of the events

of his early

life

his

return to Tharlam
of studies

strong
the

self-critical

and ironical
and studies,

him to tell

and I pressured

as a young man.

of his life and studies

monastery

in 1930 after

seven years

in Derge

district.
I made

the

mistake

then

of asking

rnam

his

for

thar (literally, "life ofliberation"),

which

to formulate

story

in

displeased

him. He

was too

modest

his life

such

exalted

terms.

On

another

occasion,

when he had astonished

me

again with his

"greatly learned,"

the

common

this displeased

and

he

I praised

him

as

being

Tibetan expression

"yon tan chen po,"but

him,

corrected

have knowledge

knowledge,

using

my

terminology,

saying,

"While

of reli-

gion (chos rgyus), Ilack enlightened

qualities

(yon tan)."

A short while later,

evidently

in

response to my request,

he

gave me a

little

green,

ruled

sketch of his life that

he

had

spiral-notebook
tled

''The

paper,

pages

of

entiAccomplishment

Spontaneous

of the Two

(Don gnyis

Benefits"

!hun

on two

out

written

grub).

appendix

C,

1418

I have

presented

its

translation

in

as a summary

of his life.

My main point of departure

was

for the present biography

thus notes Ihad

taken

in the 1970s

Dezhung

Rinpoche.

Already

and

in late 1987,

and Kunzang

also

before

few

brief writings

learning

of}ared

of

Rhoton

Nyima's

project, Ihad begun to collect the available

writings

of

in 1992

to

Dezhung Rinpoche,
and

gather

on

as an

outgrowth

more

information

his

life.

In 1993

and went through

extensive
"nachlass,'.'

of this,

I visited

his

began

residence

in Nepal

the

miscellaneous
which is

I also

pre-

writings

and

notes

from

his

served

in

short though

his

old

leather

important

briefcase.

number

of

aq::ounts

could

jumbled

handwritten

of his

students

Nyima)

be

pages.

(probably

they

indication.

What

thus

the

just

leavings!

was

That

made

now

by his

page

ous

I found

when

I could

possible

gain

by

the

biographical

my

some

access to
kind

any
was

work

very

these

help

after

black arabic

without

I began

leavings-though

Kunzang

papers soon

removed,

of

some

that

brother

with large

obvi-

of

had

hundreds

realize

through his

each

Anything

importance

SEATTLE

of those

led

gone

his death, numbering

numerals.

out

sifted

had already

IN

SAINT

helpful

papers at

of his

sister

all

Ane

Chime.

Autobiographical
The

most

were

several

Dezhung
Mainly
teachings

there

terse

Rinpoche
these
that

give interesting
that

Notes

important

sources
himself

sources
he

of

had

his

just

though

Already

somewhat

early

set down

record

received,

digressions.

existed

I eventually

accounts

the

discovered
life

that

in writing.
Buddhist

occasionally

they

in 1991 I had heard

longer

autobiographical

account,

described

complete

rough

disappeared

Further

through

other

we

that

briefcase.

and

I finally

in late 1994

pages

jot-tings,

will

former

included, in

autobiography.

one

of it.

I found it

autobiographical

historical

real

thing to

closest

trail,

each) and several other

source,

ofRinpoche's

papers

incomplete

important

constituted

one

of

nearly

of his

Rinpoche's
its

Still,

ever

in

how Jared

one part

of

from North America

help

pages

beginning

me on

Although these

1419

two fairly detailed,

(of two

the

written

was

This

translation

Dezhung

put

photocopy

the

attendants.

pages,

ten

hand.

in Nepal for this

from

enquiries

obtained

at

it

English

But when I searched

had

own

Rinpoche's

Rhoton

some

to

amounting

Dezhung

fact,
sketches

of letters and

never

they
they

are

have, especially

the

for

the period before 1960.

Autobiographical
The

longest

sketches

on

amounts

three

to just

incomplete

autobiographical

single sheet of

both sides with tiny 'khyugyigscript.

but it

It

Sketch

of the

was

was

It bears

covered

no

tide,

the main sketch that Jared Rhoton translated.

later

attendants

paper

marked

who

with

found

it

number

among

(circled)

his surviving

by

the

papers.

have called it "Autobiographical

it the Tibetan

tide [Rje nyid kyi

Ius pa]. Its account

year

of teachings

1947. The account

of

sketch r" and have given

rnam

thar mdzad 'phror

received

goes up to

the

APPENDIX

Dezhung
ends

Rinpoche's

soon

abruptly

approximately
important

side

Dezhung

studying

I call

was

mdor

untitled

Its

in his

papers.
bsdus

Autobiographical

detailed

autobiographical
sketch

account

early

was

twenties

marked

mdzad

'phror

Ius

pa

Called

biographical

as far as

Dezhung

bkra shis

Sketch 3

sketch 3,"

it does

still

number

I have given it the Tibetan title

pa

autobiographical

only

when

and

as

which I call "Auto-

other works,

fills

2,"

ends

The third brief and incomplete

story

in
and

and

one page.

Rinpoche

rnam
legs ma.

most

the

in Derge. The original

Rang
bde

is

however,
Minyak

for

"Autobiographical

of

55 in his surviving

teachings,

departure

sketch.

Sketch

incomplete

which

one

only

This

1942.

and

his

autobiographical

second

work,

499

travels
after

Autobiographical
The

his

youthful

bear

Trulku,

title:

stud-

covers

ies.

"The Story

Picture of

source,
the life

Unlike

the

of the One

Waxing Crescent

Sde gzhung sprul

Moon,"

dkar

po

ba. Dezhung
of

Rinpoche
sheet

single

evidently

page

pa

'i byung

pa

attaching

on

wrote it

in Seattle

in

ba

the front

the

brjod

pa

'i ri mo) zhes bya

period

and back
1960-1962,

to the top of the first

the title later

(a later addition dated 1962).

other

Several

were

notes

their

Though

were

sketches,

contents

brief, these

invaluable.

chronological
decades

group

that Dezhung

on

the

narrative

they

Writings

I used

sound

life.

of Dezhung Rinpoche

sources

Gaton Ngawang

his teachers

and

of his life.

for the first four

framework

Rinpoche's

and

three

notes and jottings

provided

is

the

Rin-poche wrote, including

Gyaltsen.

information

in the

autobiographical

of important

lives of his teachers

Jamyang

with

and I have tried to extract

in full

and historical

ofDezhurig

letters

from

together

Together

Other Historical
Another

accounts

precious

preserved

autobiographical

relate

ming

tshes kyi zla ris (zla ba tshes

these

the published

Lekpa and Ga Lama

to provide

and have

those episodes where he himself turns

biographies

also

up

background

tried

to find

in the narrative.

soo

SAl NT

IN

SEATTLE

Diaries
For

the

later

was

also

able

diaries,

his

period

nearly

residence

of his

con-

to

(the

life

sult to

extent

set of which has

complete

in Bodhnath,

Nepal.

(He

or

Central Tibet.)

I have

is

used

on),

his daily

survived

in

believed

to

were

have kept diaries also in Tibet, but these

in Kham

1960s

early

limited

left behind

the later diaries

mainly to date events in the 1970s.

These diaries

were a sort of detailed daily logbook; in

his prayers, practices, and even very

them he recorded
mundane
calls.

events

But

determining
did

there

form

use
do

(for

such

where

during

me at

least)

of

some

other

eight

and

or

when

years.
too vast

visits,

nine

he
The

becomes

telephone

source

went,

and

trouble

a corpus

is

are

increasing

even more

he
they

of materials

pages

as

to

they

of records

also fraught

age

for

what
that

consisting

thousand

tiny hand. The diaries

script

and

priceless

thoroughly,

problems-with

minuscule

meals,

also

and

these

systematically

written in

as

are

they

with

his

already

difficult

to read

because

The

use

to

trying

overwhelmed

these

for

some

career

gave

daily

in

doubt

minutiae.

are even greater.

use

of them for

movements

main

Several

despair

no

records,
of everyday

non-Tibetan

of the

hand.

up

at least sporadic

Still, I tried to make

establishing

shaky

scholars

by the sheer volume

difficulties

teaching

and

Tibetan

qualified

after

eyesight

of failing

highly

in

his

in the 1970s.

Interviews
Since

number

students,

and

supplement

accounts
this

to

meet

several

the above

of reliable

more

times

of Dezhung

written

living

systematically
and

in

interview

Bodhnath,

times

Rinpoche's

were

col-leagues

relatives,

alive,

sources

later

I tried

to

through the oral

I began

informants.

doing

in March 1992, when Iwas able

his

Nepal.

in Seattle

still

sister

Ane

Chime

I interviewed

in September

1992,

her

several

further

in addition

to Dagmo Kusho, Cyrus Stearns, and others.

In

early

1993,

after

working

of Jared Rhoton and Kun-

among

Dezhung

and other

Rinpoche's

sources,

I began

zang

through

the

notes

Nyima and also finding

papers a

number

pursuing

several

of letters
follow-up

investiga- tions.
collect materials
the

most

writings

In February
and conduct

important

and notes

early 1960s

sources

1993,

I journeyed

further

to Asia

interviews.

located

of oral explanations

then

were

to

Among
certain

dating from

the

APPENDIX

501

kept by Mr. E. Gene Smith in Jakarta.

In March 1993 I

again interviewed

Ane

Chime

monastery

as

several

met

and

attendants,

at

times

as

in Nepal,

new

Tharlam

other

students,

the

well

talked

with

several

and colleagues.

In September

and

October

1993,

I visited

Seattle

again and interviewed

number

of old

students

and

there.

friends

While

still in Seattle, I also

located
the local

on microfilm a
newspapers,

especially

the Seattle

number

Times.

of articles

Furthermore,

published

in

I was able to

locate in the University

Washington

of

long-defunct

Project.

activities

seven

sources
accounts

in Seattle

weeks

Nepal again,

the

records

of

the

Inner Asia

Both

contemporary

archives

provide

about

interesting

Rinpoche's

academic

in the 1960s and 1970s. During

in January

through

March 1994, I visited

con-

ducted follow-up

interviews

with Ane Chime, and also

interviewed

for the

time

first

number

of other

Tibetan

disciples

and

friends, trying to clarify

points

doubtful

conducted

few

interviews

and

fill out

the

historical

account.

more

in March

1995

in April 1995

in Nepal,

in

in Septem-

Singapore;

ber 1995 in Seattle, and in March 1996 in Nepal, India,

and Singapore,

ing

which

photographs
and his

I also

located

several

important

of Rinpoche

teachers.

A final visit

to Nepal and India in

me to

1999 enabled
make

dur-

time

and to find

few final interviews

more

photos.

Summary
Thus

I have

memories,

interviewing

Dezhung

course

writings,
later

rem-

iniscences

living witnesses

written

been

given

especially

years,

his

for

diaries

to
the

my own notes

and

of Kunzang Nyima, by

and by locat- ing accounts

own
sources.

Rinpoche's

trustworthy

of

to supplement

tried

and the

writings

and

A preponderant

his

own

period

should

in

other

weight

has

autobiographical

before

have

in

1948.

been

For

the

the

great

authority,

through

though

them

used.

superficially

have followed

was

good

something

all.

for

lack

of

time

I could

his writ- ings when possible,

reason

not

read

my regret, they remain only

Where there were discrepancies,
I
To

to

suspect

out of modesty.

that

he

unless
had

there

omitted

APPENDIX

lA Brief Autobiography
Rinpoche:

of Dezhung

"The Spontaneous

Accomplishment

of the Two Benefits"

(Don gnyis !hun grub)

I
I,

THE ONE KNOWN

in the

year

1906,

AS

DEZHUNG

on

year

fire-horse

TRULKU,

am

said to have been born

the third day of the first lunar month

in the fifteenth

sixty-year

of the

calendar

cycle.

From

an

early

age

I became

monk.

From the lord

master Vajradhara,
the
three

most

Mantra,
forty

esteemed

vows.

Ngawang

I received

and the other

masters

and

Lekpa,

numerous
fields

I received

of knowledge

religious

on

teachings

teachers

all

Surra,

from about

from

the

four

Sakya, Ganden, Kagyi.i, and Nyingma-without

traditions-

sectarian

exclusion,

Dzongsar

Khyentse

includ-ing
Trulku

from

such

Dorjechang

masters

Chokyi

as:

Lotro,

Shenphen

Jarnyang

Nangwa,

Chokyi

sen,

Gyalt-

Kalu

Ngawang
Blo

Geshe

Rinpoche,

Lama

Rinpoche,

Dudjom

Rinpoche,

Rin-poches,

the Rgyal

ba Karmapa,

Dezhung

Anjarn Rin- poche,

Gyaltsen.

I passed

periods

and

my

of

the

While

was

some

monasteries

ten
and

numerous

were

the

able

to

three
give

I made

thousand

towns.

various

practices

deities

many

blessed

religious

[in

in

the

and

inadequate

and

money

Sakya

and

many
prayers

among

which
I was

shrine

distributions
Ngor,

the

in Lhasa.

chief

images

from

on

connection

offerings

images,

not

places,

to Dartsedo

people

I made

and

at

offerings,

in

my

such
home

ofTharlam.

the

destruction

of the

Tibet, I just barely escaped with

foreign

dam

I visited

[in the far west]

at least

as

monasteries

After

Lama Tenzin

years at

eight

the preparatory

Lord Sakyarnuni

teas,

assembly

monastery

Trichen

Rinpoche,

Gangkar

of several yi

in Tibet,

border.

Tibet-China

before

Khyentse

retreats].

Mang yul Kyirong

with

Darnpa

Sakya

and Khunu

practicing

propitiation

meditation

Dilgo

two

some seven or

life

zer,

'od

Rinpoche,

Lotro,

Samten

bzang

land

of America.

There

Buddhist

my

Doctrine

life. Iarrived

I have

passed

in

in the
about

nineteen
who

are

years.

I give

religious

instruction

to

those

APPEN

applying themselves
reciting

Dl)<

to that. Now I am staying here

mtlr.zis, having taken Avalokitdvara

as my yi dam

deity.
This

was a

brief account of

my

experiences,

written

by myself.

[Written by Dezhung Rinpoche

in autumn 1979, Seattle]

APPENDIX

7Jezhung Rinpoche's

on

Influence

Non- Tibetan Scholars

I
I
N

ADDITION

TO

his

influential

contact

numerous

with

lamas, monks, and lay patrons, Dezhung Rinpoche

collaboration

fruitful

scholars.

ofWestern

were
a

few

mentioned

author-not

chronological
date

for

Gene

Smith

Rgya

studied

first

under

but
relevant

or

and quite

to

approach,

him

I list

in

here

roughly

in

publication

acknowledgments

p.

Unpublished

Colloquium,

April 25, 1961.

9,

History

I have

Smith

to
to

paper

University

(U.W. Archives,

'Khon

according

of the

Kun-dga' -snying-po

bod yig tshang."

On

by

"The

(1961).

to the Inner Asia

6.)

better

number

1960-1987,

indebtedness

scholar)-the

the

on

large

far:

Birth of Sa-chen

box

years

alphabetical

(i.e.,

the

ton,

of

in

order

each

come across so
E.

their

For lack

Americans

helped by him during the

publications.
by

Many

with

Tibetan

also entered into

presenced

of Washing-

ace. no.

mentioned:

85-42,

not

"Sde-gzhung-sprul-sku

most of the problematical

my

at

placed

dis-posal

which he prepared

In the

many

Rinpoche

on

has

kindly

and Zayane

for Sandy

paper,

to this

footnotes

Tibetan

only

discussed

passages with me, but

a copy of the 'Khon

the Sakyapa

passage

lineage

Macdonald."

Smith

explanations

brief

also has

quoted

by

bod yig

Rgya

in the

in

Oezhung

tshang.

E.

Gene

'Phags-pa

Preliminary
the

on

Inner
May

History
Melvyn

wrote:

Smith
and

(1962).

the

Report."
Asia

of

were

of 'Gro-mgon
Power:

paper pre-sented to

University

was an

ofT. V. Wylie,

Goldstein

Era

Sa-skya-pa

Unpublished

Colloquium,

31, 1962. This

project

"The

Apogee

outgrowth

ofWashingcon,
of the Sa-skya

under whom Smith and

then working.

On

p.

Smith

APPENDIX

We

are

extremely

fortunate

to have

as a

collaborator

men-tor the respected Tibetan scholar Sde-gzhung

Rin po che Kun- dga' -bstan-pa'i-nyi-ma. The
encyclopedic nature of his memory combined with his
and

unusual facility of critical appraisal and abil-ity to

organize

his material

would tremendously

should

we

into

an

simplify

orderly

be able to obtain the

po

Rin

Sde-gzhung

che

one

presentation

the production

necessary

of

study,

books.

day hopes to write

history

of the Sa-skya sect in Tibet along the lines of the Bai

tjurya

ser po,

composed

the ecclesiastical

by the Sde-srid

history of the Dge- lugs-pa,

Sangs-rgyas-rgya-mtsho

the late 17th century.

Rin

Sde-gzhung

statements

on

memories

with

reliable

literary

if he cannot

to make

evidence.

corroborate

He insists

that

his

we

that all

such uncorroborated
presented

che hesitates

his-

torical problems,

recognize

po

only

as

historical data should be

in

his opinion and, therefore,

as

remaining

open to

question.

numerous

After

conversations

during the

course

of the past

year,

Iattempted

chronological

to produce

more-or-less

list of

topics to be covered

in

an

historical

study of the

sect. I

Sa-skya

this attempt

showed

to Sde-gzhung

Rin

po

che

who, I think,
considered

it both sketchy

and

bit premature.

He

indicated
that he

was aware

that the Tibetan approach to history

and West-

ern

as

were

historiography

purposes as

quite different

in their

well

in their methods

and styles, but that he

was

unable to judge
the adequacy

purposes

of the proposed

outline, since

our

in writ-

ing history

are so

different

from the Tibetan. His

comment

was

that

we

should continue

our

conversations.

one

Smith

also appended

later Sakya
charts

are

Khan

Rin

Gene

and

Colloquium,

1963.

On

Sde-gzhung

whom

the

of

Structure

paper

Unpublished

2-3

"Nationalism,
Tibetan

to

of the

"These

memory

stated:

Innovation

Religious
the

of Washington,

Smith

sprul-sku

the author

of the phenomenal

presented

University

pp.

charts

stating:

che."

(1963a)

Smith

the

po

genealogical

(pp. 14a-r4c),

solely the product

of Sde-gzhung

E.

three

lineage

"It

Belie"

Inner

on
is,

9,

however,

Kun-dga' -bstan-pa'i-nyi-ma

is indebted

Asia

May

to

not only for the bulk of

so6

material

factual

penetrating

E.

Gene

on

without

the

Sde-gzhung

patient

of the

analysis

as

is

of

thoroughly

to

be

responsibility

go to

The

paper

Uni-versity

14,

tireless

of

should

English

what

to

for

is

written

him

to

errors

there
there

be
his

inadequate

It

here.

share

might
is

Much

that

fact

been

expect

for whatever

He

the

lan-guage

has

2,

footnote

collaboration

thinking.

except

of

not have been written

original

for whatever

credit

p.

On

could

of the

ma.

check

unfair

History

Colloquium,

and

his

the

the

Unpublished

Kun-dga' -bstan-pa'i-nyi-

co-author

knowledge

paper.

paper

sprul-sku

listed

would

ldan."

25, 1963.

July

wrote: "This

on

"Notes

to the Inner Asia

Washington,

innumerable

for

Rdo-rje-shugs-

presented

Smith

also

SEATTLE

into Tibetan culture."

(1963b).

Smith

of

Cult

but

insights

IN

SAINT

the

be in this

of value

must

him."

E. Gene Smith (1964).

"The Tradition

of Philology

Literary Theory in Tibetan Scholasticism."

and

Unpublished

paper

to

presented

University

the

Inner

on

ofWashington,

"A Note to the Colloquium,"

the

encyclopedic

research

and

lucid

Gene

Satapi!aka

Academy
"I would
scholars

Dezhung
University

and

of Indian

who

have

Rinpoche

of
this

It is impossible

to

to

New

On

my

helped

of the

"The

~-c hen

"

Delhi:

International

p.

Smith

20

to

thanks

compile

Inner

Si-tu

the

these

Asia

stated:
Tibetan

lists:

Project

the

of the

of Washington."

Part

Catalogue,

ofWashington.

University

of

Culture.

E. Gene Smith (1969)

without

77

express

to

like

pa'i-nyi-ma,

Introduction

Dairies

vol.

Series,

I,

to him."

(1968),

Smith

p.

"Without

explanations

Kun-dga' -bstan-

appreciation

Autobiography

Colloquium,

6, 1964. On

Smith wrote:

would have been impossible.

express my
E.

learning

sprul-sku

Sde-gzhung

Asia

February

the

These

approval

...

University

vols.

two

volumes

of Smith

of Washington

of Washington

after

for research

were
he

in the fore- word: "Several

Gene

began

descriptive

pubhad

lished
left

the

in India. As T.V.

Wylie explained
Smith

Tibetan

Universiry

Seattle:

years ago,

catalogue

of

E.
the

Tibetan
Library

was

collection

maintained

at the University

guided

and assisted

in

the

of Washington

in his

Far

Eastern

(Seattle).

He

APPENDIX

bibliographical
Rin-po-che

Research

work

Associate

tematic

cataloguing

handlist

507

the

learned

bstan-pa'i

in the

and Russian

by

Kun-dga'

Eastern

point

Inner

Institute.

lama,

Sde-gzhung

nyi-ma

bla-brang,

Asia

project

of the Far

a sys-

Mr. Smith began

of the holdings,

of titles prepared

using

as

previously

his starting

by Professor

Chang Kun."

E.

Gene

Tibetan
On

of

p.
the

S a t ap i a k a Series,

Smith stated: "It

bya

Ses

Rinpoche.

He

kun

was

khyab

described

greatest

masterpieces

During

the subse-quent

flower

movement

of

achievements
Mchog-gling,
Dpal-sprul

Kongtrul's

of which

Eastern
of

'Ju

flowed

my

from

this

course

the

of

scholarship.

me

studies, he told

cultural renaissance,
the

Tibet.

Mi-pham,

my

heard

Dezhung

as one

Tibetan

of

was

Kon-

guru,

treatise

later

of

vol. 8o. New Delhi.

in 1960 that I first

much of the nineteenth-century

finest

to

Introduction

of Indo-

Culture.
I,

(1970).

Smith

Encyclopedia

As

(ris

eclectic

names

the

sprul,

the

med)
and

Mkhyen-brtse,

Gzha n dga

from his mouth, Ibecame

and

Rdza

convinced

that

group

this

of the

1988)

saints

request, Dezhung

At Smith's

list

of scholar

had

Derge

and

list

enormous

had

of Tibet."

for the cultural history

significance

Rinpoche

also compiled

kings

(later

published

of the

Ngor

abbots

by

Kolmas

(published

in

in D.

Jackson 1989b).

E. Gene Smith (2002). Among Tibetan

Texts. Boston:

Wisdom. In his pref-

ace, p.
Each

xiii, Smith included the following

the

of

knowledge
Tenpai

of

Rinpoche

phi-

was

interest

rooted.

Kunga

interested

entire

nonsectarian

incredible

on a daily basis from 1960 to 1965.

an encyclopedic mind. He was

with

whom

I had the

had

losophy,

special

the

Rinpoche

privilege

Tibetan

from

to

tribute

Deshung

great

Nyima,

of studying

in the

papers pays
my teacher

paragraph:

range
and
from

of traditional
Sanskrit

ritual

in history

(ris

med)

Although

of Gaton N gawang

to

the

and

was a

arts.

was an

movement
he

Buddhist

grammar

cul-

ture,

Madhyamika

Rinpoche
authoriry

had

on

the

in which his practice

student

in the tradition

of the

Sa skya

Legpa, clearly

to

Deshung

pa

and

Lam 'bras, he

was

interested

in all of the other

so8

wisdom

traditions

includ-ing

the

He

I first

tradition,

po

Bon

met

Sangye

Deshung

Rinpoche's
Bka'

his next

answers
series

the

pa,

teachers

of

were a

this

Among

Rnying

rna

joked

that

and he sometimes

in which Istill find interesting

the forewords,

prefaces,

Robert

in good stead

be a Dge lugs pa. I sat with him most

an hour or two while he was doing his
prayers and asked him ques-tions. The
to these childish questions
were written in

notebooks

the

Tashi

for

of blue notebooks

program

lands,

to phrase Bon

me

remarkable

embodiments

brgyud

Lama

of

and Tenzin Namdak.

insights. These

to

the Tibetan

stories

might

mornings
morning

come to

SEATTLE

masteti who began

Tenzin

pa

and

told

IN

in ris med terms. This stood

teachings

when

that had

Bqn.

Gyaltsen,

SAINT

Tibetan

formed

the basic

and introductions

books

published

content

of

that appeared

under

the

P48o

Tibetan

Society

was

Ekvall's

and reprinted here.

B. Ekvall

and Culture."

rent Anthropology
description

(1963).

"Seminar

on

Cur(October).

of the seminar

This

in

which

Dezhung

Foundation

Rockefeller

Robert

B. Ekvall

Patterns

and

of Chicago

mentioned

Dezhung

informants

official

tutor and

house,

is

a man

In subsequent

as

Rin-poche

C.

W.

v)

N.Y.:

described

people

in

source

in

is found

Labrang."

the

There

scholar

of Tibetan

charge

of

London:

p.

xii, Ekvall

Robert

University

Dezhung

on p.
it

is

Press.

Rinpoche

brief

vii, where

said:

Buddhism

a monastery

of

Ekvall

"He

(1969).

was one
discussion

vita

of

Skya.

The preface

(p.

of four

group"

Dezhung

he is called "Kunga
became

and for five

three

Dezhung

of Sa

System

functioning

book.

cites

and explanations.

B.

Political

The

brilliance."

and intellectual

of information

"continually

Rinpoche

and

Ekvall frequently

and

Cornell

resulting

in Tibet:

Observances

Chicago

of erudition

how

tion.

footnotes
the

funding.

Press. In .the preface,

Principality:

Ithaca,

learned

Rinpoche as the last of his four

as follows: "Dezhung Rinpoche, the
man of learning of the Sakya ruling

Cassinelli

Tibetan

as

worked

Religious

(1964).

Func-

University

main

Rinpoche

under the

informant

renowned

years was

hundred

monks,

in

gave

position

that

functions

in the local community

him

important

governmen- tal

of nomads.

He later

traveled exten-sively in eastern and central Tibet, lecturing

on

religious

doctrine, closely

APPENDIX

observing

Tibetan

of personal
family,

gave

being

his

and giving

the

and pol-

participant."

personal

all kinds

Sa skya

itics

Dezhung

to the

approval

on

advice

a tutor to

As

saw government

he

without

life,

prob-lems.

509

royal

at first hand,

Rinpoche

never

contents

historical

of the book.

Thubten Jigme
(1969).

Norbu and Robert

B. Ekvall,

translators

The Younger

Brother Don yod. Being the Secret Biography, from the

Words of the Glo-

rious

Lama,

(dpalldan

pa
rnam

the

Holy

Reverend

Blo

bZang Ye Shes

bla madam

rje

btsun

blo

bzang

ye

shes kyi

g;ung

las

g;ang

ba 'i

thar bzhug; sol!).

Bloomington

and London:

Indiana

University

Press,

1969. In their intro-

pp.

duction,
Rinpoche's

8-9, the translators

contri-

bution:

"Two

scholars-Dachen
Dezhung

of

Rinpoche,

..

the

Rinpoche

mentioned

native

Dezhung

Tibetan

and

the learned

tutor and preceptor

of the Sakya family-

over

went

the

line by line in

text

Tibetan

phrase

by

for the true meaning

with the translators

must be

deference

to

paid

concerning

Dezhung

certain

Rinpoche

areas

and

..

phrase

search

and

Special

his

views

of
And further: "The Tibetan text,

Tibetan scholarship."
printed from woodblocks

errors,

and

Dezhung

was

undated,

principally

edited

typographical

for

by

Rinpoche,

the

before

translation

was

made."'

Robert

B.

Pastoralists:

Proceeding;

Ekvall

of the

n8-6 (December),

he received
Culture,"

Robert

(1974).

from

American

p.

519, footnote,

the "Seminar

and James

on

Ethos."

Society,

mentioned
Tibetan

Rinpoche

F.

Nomadic
and

Philosophical

in which Dezhung

Ekvall

"Tibetan

Personality,

Environments,

vol.

the hdp

Society

and

participated.

Downs

(1987).

Tibetan

and

Cultures

Pilgrimage. Tokyo: Institute

for

the

Study

of the

Languages

of Asia and Mrica. The

authors

mentioned

Dezhung

Rinpoche's

contributions.

Agehananda

Bharati

The

(1965).

Tantric

Tradition.

London: Rider. Bharati

thanked

him

as

Dezhung

Rinpoche

on p.

12,

mentioning

Jekundo

monastery

"Lama Kunga

Labrang,

abbot

Senior

of the

[sic] in Central Tibet,

now

with

the

Inner

Asia

Project

at the

University

ofWashington."

Agehananda
Himalayas:

Bharati

the Mountains."

Anthropology:

p.

81,

"Actual

and

Ideal

In James

F. Fisher,

ed., Himalayan

The

Indo- Tibetan
On

(1978).

Hindu Views of

lnteiface.

Bharati

Paris:

Mouton

Publishers.

510

remarked,

"The

of places

Buston's
places

of pilgrimage,

mentioned

connected

men-tioned

Edward

having

who

has

years, gave me a

long

I cross-checked

with

Over two-thirds

and

by

obscure
hagiography,

Sanskrit

the

or
On

Nagari

of the

lama

places,

be unintelligible."
taught

lama,

are

allegedly

their

p.

names

79 he also

characters

to

Rinpoche.

(1967).

Conze

Foundation.

On

p.

uncertainties
fortunate

in being

with

third

the

eliminated

Conze

Tibetan

Epstein

Dictionary
Suzuki

many

stated:

of the

Research

"In view

orthography

to discuss

able

Dezhung

good

Tokyo:

iii of the preface, which he wrote in

1966,
the

of

Materials for

erature.

Lit-

in August

Lawrence

texts

are

Buddhist

as to

Prajfitiptiramitti

Seattle

which

the

they

with

garbled

Dezhung

in

or

SEATTLE

Saskya

Histories.

and Taranatha's

nonexistent,

are so

learned

for the past fifteen

been in Seattle
list

highly

IN

SAINT

hundreds

Rinpoche,

who

has

of the

was

also

of words

patiently

scribal errors."

(1968).

"The

Biography

of

the

Rgyal-dbang

Second

Karma-pa,

Karma

Annotation."
versity

Bagsi:

of Washington.

from Dezhung

poche,

Translation

and

M.A. thesis, UniEpstein

some

received

help

Rin-

and

he

indicated

these

explanations

in

his

notes with "DR."

Yang

Ho-Chin

Bloomington:
105,

the

associate

author
of the

of Washington"

The Annals

(1969).

Indiana

Uni-versity

credited
Inner

with

Press.

Project

of the

Rinpoche

74, note
"research

University

of the bkral

written explanation

ba'i zhing bcu. Yang consulted

p.

Sprul-sku

Dezhung

Asia

ofKokonor.

On

in Seattle in the

1960s.

John A. Ardussi
Tibetan

Dezhung

Rinpoche,

introduction:

parts

M.A.

received

and

text

a numspent

particular,

the text

in minute

derail

help

on p.

immeasurably

with

The Saintly

University

much

mentioned

"I have gained

of the

Kun-legs,
thesis,

In

informants.
reading

'"Brug-pa

Ardussi

ofWashington.

various

(1972).

Madman."

from

vi

of his

from reading

ber

several

of Tibetan

months

with the Sde-gzhung

Lung-rigs-sprul-sku
the

[sic]

rin-po-che

Seattle.

As he, however,

is planning

rebirth

to learn English

fluently,

and

what

it could

of spoken

that

there

Tibetan
still

Kun-dga' -bstan-pa'i-nyi-ma,

Bdag-chen

Sa-skya

is

remain

entirely clear to me."

nor

parts

of the

tutor to

residing

in

to wait for his next

as my own grasp

text

be, I am afraid
which

are not

APPENDIX

Tashi T. Densapa

"The Biography

Blo-gros-rgyal-mtshan,"

ofW ashington.

sapa

Lamp

was

of the

sgron rna
Ph.D.

University

from

Dezhung

Rinpoche,

as

"DTKN."

S.J. (1972).

"Historical

and Textual

Enlightenment

Path

and

Its

by Jo-bo Atisa."

thesis,

Universiry

of Washington

(Seattle).

written with
of Dezhung

Sherburne,

Commentary

Lamp

help

in his notes

the assistance

Richard

thesis,

of the

Commentary

MA.

much

Sherburne,

Background

MA.

these

explanations

Richard

of'Gro-mgon

Den-

received

and indicated

This

(1972).

'Phags-

Chos-rgyal

pa,

511

on

S.J.

Rinpoche.

(1976).

"A

Study

of Atisa's

His

of the Enlightenment

Path

(Byang

chub

lam gyi

'i dka' 'grel).

dissertation,

Universiry

ofWashington

was

(Seattle). This

written

with the help ofDezhung

Richard

the

Sherburne,

Path

Allen

and

Unwin.

~r b u rne

dedicates

Sh

and

mentary
At

the

Rinpoche:

for

of

George

the

book,

my

of all "To

Kunga
his

Lamp for

London:

beginning

Tulku

(1983).

ofAtifa.

the work first

kalyanamitra,

Dezhung

translator

S.J.,

Com-

and

Rinpoche."

lama

Labrang,

patient

the

guidance

and

tutelage."

Mark

Tatz

(1977a).

of Liberation.
New

York:

dedicated:

The

Tibetan

Game

Anchor

Press/Doubleday.

The

book

was

"To the

Dezhung

Rinpoche,

has given his

cious

Rebirth:

Garden Ciry,

learned

and accomplished,

who

gra-

blessing

to the publication

game

of this

('It will

bring great benefit')."

Mark Tatz

(1977b).

Bhadracaripra!Zidhana

smon
Indo-Asian

lam)."

In

"Translation

of the

(bZang spyod
L.

Art and Culture,

Chandra,

ed.,

Studies

in

vol. 5,

[Lama

pp.

153-176.

et

Lodro

a!.],

Wisdom:

Practice

Lineage,

In

Which

Conjunction
Kagyu

pp.
79

the

mentioned

the translation

Glorious

Four

Jamgon

Droden Kunchab

n-12,

revising

by

translators

of the

Shangpa

Kagyu

Deities Are Achieved

Kongtrul.
Publications.

Dezhung

Radiant

(1979).

San

in

Francisco:

The introduction,

Rinpoche's

while in San Francisco

help

in

in June 19

512

R. Stearns

Cyrus

the

Tibetan

Thang-stong

the

at

acknowledgments
mentioned

Stearns

Dezhung Rinpoche:

to

appreciation

lama,

Kun-dga' -bstan-

embodiment

of Avalokite5vara's

me aware

teachings

received
'Gro

Thang-stong's

don mkha'

methods

study

for

khyab

of Thang-stong

Rinpoche

has provided

from

oral

the

tradition

make the most difficult

Cyrus

Stearns

(1999).

Ven.

ma,

and

his

and

life

life

teachings

The

I first

I began

and

inspiration

own

profound

him

the

med dpal ster

'Chi

rgyal-po's

his

true

stidhana,

Since

and

From

longevity.

continual

to

heartfelt

It is he who

kindness.

rgyal-po.

thesis,

Sde-gzhung

pa'i-nyi-ma,

Avalokite5vara's

achieving

of

of the

indebtedness

aston-ishing

of the

ofThang-stong

this

of

express my

the

Rinpoche,

made

his

prominently

'King

sity of Washington.

start

the

"I would like to

my

and Teachings

rgyal-po,

Empty Plain."' MA. thesis, UniverIn

SEATTLE

"The Life

(1980).

Saint

IN

SAINT

the

teachings,
with stories

unique

ability

to

Dolpo:

accessible."

Buddha

from

Study

of the

Dolpopa

and

Life

Sherab

Thought

p.

yofNew York Press. On

"My

teacher,

first

somewhat

no

lack

the

of

necessary

Rin-

appreciation

was

Dezhung

Rinpoche's

Zhentog

Stearns

Early Masters

years

was at

to

engage

in

realiza-

to

range

tion,

of views

as

the

him

an

in all

that

of

grateful

for

inspiring example.

(2001).

p.

of the

contained

deeply

such

and
from

including

am

obvious

example

learn

Tibet,

of

lineage.

Dolpopa's

my

Luminous

Lives:

of the Lam 'bras Tradition

On

I have

wrote:

Stearns

to

peerless

fortunate

tra-ditions

ancient

Wisdom.

Master

University

about
due

to

skills

of the wide

Dolpopa'

part

was a

poche

approach

passed

speak

in large

years

Cyrus

ix of his preface

to

reticent

doubt

nonsectarian

the

Tibetan

State

the late Dezhung Tulku Rinpoche,

theories,

discussion.

of the

Albany:

Gyaltsen.

The

Story

of the

in Tibet, Boston:

xiii of the preface Stearn noted that "For

been inspired

and humor

by

(Dezhung

Tulku

the

late

told with peerless

Sde

Rinpoche,

brygad Khri chen Rin

po

sto- ries

by the unforgettable

from the Lam 'bras tradition,

che.

gzhung

sku

1906-87)

eloquence

Rin
and

po
by

che
Bco

Janet

Gyatso

(1981).

"A Literary Transmission

stong

rgyal-po:

of the Traditions

A Study

of Visionary

ofThang-

Buddhism

in

Tibet." Ph.D. dissertation,

University

viii of the preface the

of California

at Berkeley.

On

p.

APPENDIX

author mentioned:

"The erudite assistance

Tibetan scholar Sde-gzhung Rin-po-che

of the

is gratefully

acknowledged."

David Jackson
Editions

8-2,

(1983).

pp.

3-24.

This

work

Early

on

depended

Rinpoche

Printed

Tibet ]o uma ~ vol.

the

had conveyed

vital

to the

informed

on p. 10:
or
-rnam-rgyal?
Grwa-lnga-rgyal-po,
as I was
by the Venerable Dezhung Rinpoche, was the

name

of

author

Two

The

Works."

that Dezhung

information

on

"Notes

of Sa-skya-pa

in

"Who

letter

then

Kun-dga'

in spring

was

locate

(1432-1496)

learned the identity

more

information

David Jackson

(1984)

Religious

Ora-

and

Tibetan

Bortkrland.

Works

and Archives.

As stated

rgyal-po

Rdo-rje-gdan-pa

Gong-dkar

Kun-dga' -rnam-rgyal

Having

1980.

Grwa-lnga-

on

in

his

of this figure, it

youth.

was easy to

his life."

The Mol/as ofMustang: Hi

s t orica ~

torical

Traditions

Dharamsala:

This

was

of the

Library

the revised

Nepalese-

of Tibetan

publication

of the M.A. thesis

the

1984

p.

xi:

to the Venerable

indebted

for his kind and learned

dedi-cation of merit,
speech-making
Rinpoche.

in 1979. In the preface

submitted

publication,

Dez.hung

likewise

The account

as numerous

well
tions,

derived

are

His contributions

to

deeply

Trulku Rinpoche

explanations."

as

tradi-

am

"I

details

of

about

Dezhung

from

on pp.

mentioned

34,

note 32; 44, note 24; 54, note n; 56, note 16; 57, note 23;
58-6o; 71, notes
and 153, note

David

Jackson

and

Tibetan

Thangka

London:

Serindia

collaboration

"During the
good

opened

Janet

Painting
Publications;

prepato

study

small

David

revised

Rinpoche.

with

way our great

1988,

edition

we
ven-

he

is not

of the

figures

p.

(in

1:

also had the

erable

lama

painter,

and

he

symbols

and to the religious culture that is

in thangkas,

Jackson

(1985).

and Materials.

In the preface,

the

Although

the basis ofTibetan art. Here

ods

ration of this book

our eyes to many

appearing

Jackson

Meth-

with }. A. Jackson).

fortune

Dez.hung

note 38; 91, note 7;

4 and 6-8; 74-75,

II.

we

gratitude

(1987).

The

would like to

express

in

to him."

Entrance

Gate for

the

Wise

(Section III): Sa-skya

on

Pat;zita
of Pramat;za

Debate.

Wiener

Buddhismuskunde,

Indian

and

Tibetan

Traditions

and Philosophical

parts.

buddhistische

Studien

no.

Vienna:
Studien

zur

Tibetologie

und

17,
Arbeitskreis

fur

tibetische

und

Wien, 1987.

Universitat

to

the

Venerable

sprul-sku)."

the

poche's

history

of

79-80),

and

also

David Jackson

Berliner

pp.

is

largely

based

e warp chos
mtshan grangs rin
Ngor

made

for

Gene

additional

bits

brackets,
explanations.

based

and

on

Rin-

Kyura

(pp.

of'Jam-rgyal

the Chronology

of Ngor

Studien,
"A

of the

Rinpoche."

!dan gyi gdan

chen

za ma tog

Smith

in the

49-94

Ngor
This

of

ran nor

Dezhung

list

provided

was

entitled

bu 'i phreng

196os,

On

Abbo.ts

names

that Dezhung
early

information

on

pp.

vol. 4/5,
List

and

E-waq1-chos-ldan,"

the brief compilation

of

(Sde-gzhung

Dezhung

biography

"Sources

Dezhung

on

xi: "I

gratitude

36).

presented

by

Compiled

his

Abbots

Indologische

74-77

p.

and

poche

cited

Ldan,

Ga,

(1989).

of the

Succession

SEATTLE

thanks

Rin-

are

work

n.

(p. 227,

Rin-po-che

special

Dezhung

In

I N

In acknowledgments,

my

must also record here

SA I NT

ba 'i

Rinpoche

with
in

Rinpoche's

a few
square
oral

David

Jackson

Much,

Tibetan

E.

Lhasa

Wien:

Verlag

der

given

on

Tauscher,

Dezhung

31,

der

referred

Rinpoche

Konchok

of

of the

Graz 1995

Akademie

note

31,

M.
eds.,

of the 7th Seminar

p.

I,

printing

Jackson

(1997b).

Karmay

and P. Sagant,

monde.

Recherches

information

given

Smith

on

David

Jackson

eds.,

sur

Societe d'ethnologie,

Stubborn

"A

to

Lhtin-

Reviver

Studies in 20th- Century

Scriptural

In R.

H.

of Tibetan Studies,

by

An

In H. Krasser,

to

Gene

drub's

works in Derge in 1924

collected

David

the

Lo-tsa-ba's

Osterreichischen

Vol.

Wissenschaften.

Smith

and

Pro-ceedings

Association

information

Edition."

Steinkellner,

Studies,

International

"Rngog

Ratnago- travibhaga:

the

Early-2oth-Century

T.

(1997a)

on

Commentary

la

1997
by

(2001).

Idealist

Vitali,

ed.,

with

Les habitants
haute

"The

Aspects

Asie

Page 139, note

Dezhung

the life of Khenchen

of Sa-skya-pa

Central Tibet." InS.

du

12.

r,

Toit

du

Nanterre:
referred

Rinpoche

to

to

Gene

Shenga.

'Bhutan

Grudge

Abbot'

against

of Tibetan

of Ngor:

Shugs-ldan."

History,

special

issue

Lungta

of

Dharamshala],
in part
given

196os.

on
by

no.

[Amnye

14 (Spring

infor-mation

Dezhung

about

Rinpoche

Machen

2001),

pp.

Ngawang

to

Gene

Institute,

88-107.
Yonten
Smith

Based
Gyatso

in

the

APPEN

Ilze Maruta

Heruka:

Stearns

A Study

University

of

OIX

515

(1985).

"The Life of Gtsang-smyon

in Divine

Madness."

Washington.

In

stated: "First and foremost,

my

debt

Dezhung

Rinpoche

Rinpoche.

Without

realization

expressed

of advice through
of understanding

Jared

D.

Sdom

gsum

and

the

the

wisdom

many

teachings

and

years,

I would

(1985).

"A

Ph.D.

of Sa-pal).."

have had

venerable

Dezhung

Monastery,

gen-erously gave

Rinpoche,

more

Study

and

wor4s

no

hope

of the

dis-sertation,

In his acknowledgments,

rams

Yen.

T richen

Chogay

Gtsang-smyon."

Rhoton

the text's

the

of their

University.

clarify

lamas

benefit

in

the

Yen.

express

I wish to

my

to

of gratitude

thesis,

her acknowledgment,

the author

great

M.A.

Columbia

Rhoton stated: "The

abbot

of

Tharlam

of his time and knowledge

difficult

passages

in light

to

of Go

pa's commentaries."

Lobsang

P.

ofMilarepa.

Lhalungpa,
Boston

and

translator
London:

(1985).
Shambhala.

The

Life

In the

xxx,

p.

introduction,

Lhalungpa

Dezhung

Kunga

Tenpai Nyima

saw

second

and

the

manuscript
pa]

when

it

was

(This

mentioned

Lobsang

speaks

Namgyal.

Boston

copy

of this

visits

Ras

Kayguepa

[i.e.,

Drakkar

to

something

and

not

the Venerable
teacher

explanations
and in the

my

Dezhung

of the Sakyapa

of the difficult

many

Takpo

Rinpoche:

and appreciation

a great

eclectic

found

"I

to

Lama

Order, for his advice

passages

In

and

in this text

other texts I read."

Ivanka Jakie

(1986).

Bya

kha

'Chad

Rinpoche,

by

work, Lhalungpa

to Dezhung
respect

deep

Mahiimudrii:

Shambhala.

London:

to the published

his indebtedness

express

(1986).

and Meditation

and

mentioned

of Mila's

translator

of Mind

(p. xviii)

and

Rock

after his enlightenment,'

P. Lhalungpa,

also

other

of Lama

White

the preface

here

that he

in other biographies.)

Quintessence

Tashi

only

"Lama

me

of Mila by Zhi byed

possession

Tooth

version

Kham provinces

The

in the

at Horse

Rinpoche

Taso]."

perhaps

[of the biography

stated:

III informs

"A Study of the Life and Works

ba

Ye

shes

rdo

rje."

M.A.

of

thesis,

University

ofWashington.

In her acknowl-

xi, she wrote: "I would like to

my

profound

nyi

rna,

gratitude

express

p.

to Venerable Kun dga' Bstan pa'i

the Third Sde gzhung

this work of nearly

edgment,

first and foremost

Sprul

three hundred

sku."

In writing

pages,

she consulted

times-usually

Judith

by

translator

Jamgon

life of Dezhung
Island

interesting

pre-

L.

fact

pp.

from

her

he

studied

interviews)

Lobsang
Goldberg)

BeautifUl
Konchog

on

with

the

the

Kongtrul

xvii she acknowledged

Rinpoche.

section

Rho-

of the

Ornament

Lhundrup.

xviii-xix,

the

mentioned

She

Dezhung

,Ngawang

and Jared

(2nd

and London:

Then

Rinpoche

"Practice

she

(culled

of the

Four

9-24.

Dagpa,

Publications:

pp.

from

in the

pp.

p.

to Dezhung

answers

of

the time of his stay

Lhalungpa.

that

gratitude

Foundations,"

Boston

Torch

xiv-xvi, she sketched

up to

Rinpoche,

with

sented

many

The

(1986).

during his time in Derge. On

again

S E A TT L E

Rinpoche

Kongtrul.

In her preface,

Shambhala.

Long

Dezhung

IN

with Cyrus Stearns interpreting.

Hanson,

Certainty,

SA I N T

Three

Ithaca:

translators

Chophel

translators

Visiom,

Singapore:

ed.,

the

Samten

ton,

(1987).

by

Golden

Snow

Lion,

stated:

Qay

The

Ngorchen
Vase
1991).

"First

On

and

we

foremost
venerable

to

wish

Dezhung

monastery,

for

concerning

various

expanding

sincerely

up

clearing

our

thank

Rinpoche,

points

knowledge

many

ofTharlam

we

doubts

as

text,

of i:he

most

the

abbot

of the Buddha's

had

as

well

teaching

for

and

the Path."

(1988).

JosefKolma.S

and

"Dezhung

Hungarica,

Orientalia
papeJ:

at the

read

(1987),

in

described

"The

last

as

the book
of the

follows

Chos

phreng.

!dan

sa

The

skyong

po

Dezhung
genealogy.

(p. 122):
for

the

history

Sde dge'i gdung rabs kyi

title

full

rf!J!al

Symposium

royal

sources

ofDerge is the above-mentioned

mtshan

Koros

Derge

Tibetan

Acta

was a

This

reproduces

the

of

Summary

rf!J!al-rabs."

119-152.

de

Csoma

Kolma.S

summary

Rinpoche's
Kolma.S

fifth

which

pp.

42,

vol.

Rinpoche's

Sde-dge'i

the

of

Continuation

the

of

sde

book

dge'i gdung

is

rabs

kyi

mtshan phreng rin chen phreng ba."

In his
sketch

it

was

article,

of Dezhung

E.

photocopy

Kolmas

Gene

Smith

of this

work.

letter by Smith

gave a

Rinpoche,

who
Kolma.S

(December

brief

biographical

and then mentioned

14,

in

also
1964)

that

sent

him

quoted

from

1964

in

which

a
a
the

origin

of the

to summarize

relatively

Sde-dge 'i rgyal-rabs

for his

own

was

work

difficult

in terms

studying

with information

explained:

of the

purposes,

dating

asked him

"[Smith]

text

and

in

verse

language

to

of the

and style

supplement

it

APPENDIX

half of the 19th century

from the first

to approximately

the 1940s of this century."

In order to produce

dbu-can

script,

Dhongthog

was

Rinpoche

kings,

also

presented

including

final

five

it

in New

Delhi

list

Rinpoche's

skong),

and

easily readable

listing

their

by T. G.

in 1978,

Based

a summary

(kha

rulers

a more

transcribed

134-143

Dezhung

brief "continuation"
the

had

on pp.

reproduced

Kolmas

the text in

Kolma5

on

and

this

the work,

of the

Derge

contribution:

names

the

principal

a
of

religious

teachers.

Matthew

Kapstein

Bka' -'bum

and

5 (p. 79

Chapter
Davidson,

(1992).

the

ff.)

eds.,

and Revelation.

Cult

"Remarks

in S. D. Goodman

Tibetan

Albany:

am

in spring

particularly

for his

learned

198o),

grateful

coun-

Buddhism:
University

State

Press. In his acknowledgment

he wrote

on

of Avalokite5vara

and

163,

sel when

Kapstein

I first

R. M.

of New York

note to this article

p.

Mai].i

Reason

to the late Dezhung

b k a 'b u m w i
t h him in 1979."

the

in Tibet."

read

(which

stated:

"I

Rinpoche
the

Ma?Zi

APPENDIX

7Jezhung

BRIEFLY

lies of

tors

on

doctors,

his

and

paternal

and

was

standing who had inter-

with local gentry. Some of his recent

uncles

meditators

Rinpoche

Oezhung

middle social and economic

maternal

and

outstanding

I,

Ancestry

(sngags pa), and doctor fami-

from farmer, "sorcerer"

generations

both

in chapter

MENTIONED

descended

in recent

married

Rinpoche's

cousins

and religious

sides

had

included

ancesbeen

several

masters.

Paternal Descent
Dezhung

or

Rinpoche's

by his parents

monk
doctor,

he did not

trying to

hard

father,

was a

late r88os-1922),

for

the sick.

about sixteen.

Namgyal

(pron.

services

was not

and worked

long-lived;

Khangsip

family

he

Rinpoche

1420

Dorje

Chokhur)

mid-

to lay

died in about his mid-thir- ties, when Dezhung

was

(ca.

life. As

his

He

Dorje

He had been made

but later reverted

charge

cure

Namgyal

doctor.

was

family

at

born

and

Tharlam

in

the

married

as an

Ra'ok

into

the

adoptive

Jokhor

Lower

groom

(magpa).

The Ra'okJokhor

to

back

the

paternal

old

may

grandfather

tradition

One

has

("White-silk-garment

to

physician

to

wear a

family

is

otherwise

high military

dition,

special

military

white

from

could

line

Dorje's

to

Gokar

traced

mkhyen

sar

Ge

and

garment
have

nyi
who

(gos

been

clothing

worn
part

family

put

identify

was
rna.

seat

1423

rna,
was

dkar).'

422

the
said

The
from

to the latter

on was

either

armor, or a sott

one

to

back

descended

of the warrior's

group to

farm of Chos zhing mda'

they

under

tshang

Gokar

be

(dmag dpon). According

garment

insignia-a

to

name

the

Kun

silk

said

the white

The old Gokar

that

Gling

white

officers

enabled all in their

it

figure

always

tra-

come

have

family")

semi-legendary

private

Namgyal

1421

as a magpa.

Jokhor

the

traced its paternal

family

lineage.

Gokar

uniform

a
of

that

another in battle.

south of Tharlam

at the

APPENDIX

519

Dorje's parents had at least four

Namgyal

are

Here they

two daughters.

an

listed in

(1) Ra'ok 'Jam bzang (d. mid-1940s),

sons

and

arbitrary

who

was

order:

the main

layman of the
family and who stayed at the J okhor house,

(2) Ngawang Nyima (1872/3-1951)

younger
years as Ra' ok

1424

the meditator, known

in his

Grags

seng,

(3) Namgyal Dorje (ca. mid-r88os-1922),

Dezhung Rinpoche,

(4) Rdo rje blo

father of

gros

(died before

1922),

(5) A daughter,

rna

married into the Me si (Kha

family, and (6) A daughter,

tshang?)

died of disease

as a

young woman.
Josay
the

on

relation
evidently
father,

Jamyang

Gelong

Tharlam

medi-tator

Dezhung
the

being

grandfather's

the

cousin

son

sister.

doctor,

Rinpoche's

first

1426

(ca.

Gyaltsen

and

father's

of

family

also

side.

Dezhung

of Dezhung

The

r88o-1949/5o),

was

1425

close

He

was

Rinpoche's

Rinpoche's

home

was

paternal

located

north

at Ra' ok Josay.

of Thaklung

one

have been
More

Josay Phyag rdor.

distantly

chant-lead-

successive

generations

Umdzay
Umdzay

Rin

chen

Trashi,

were

related

monastery

ers

1427

number

rdo

lT ag

Ra' ok

rje

may

father

(d.

rna

nephew

from

tshang:

his

1930s?),

and the latter's

ofTharlam

dbu mdzad)

(precentors,

of the

His

1428

nephew

Umdzay

Rdo

rje.

Maternal Ancestry
Dezhung

Rinpoche's

was

(r884-1950),

born

mother,
in

(Khang srib tshang 'Og rna),

in recent

in Thaklung

that

one or two

local

Khangsip

seems

khang srib

("house

family

was a

house

and adobe,

with

Perna

Lower

the

had

monastic

functionaries.

to

derived

shade").

1429

three-storied,

nearly

flat

The

means

produced

The

name

the

word

from

Khangsip

square structure
roof.

family

of moderate

family

generations

have

Chodzom

Khangsip

1430

The

'Og

rna

of stone

family

had

both fields and grazing animals.

The father
maternal
A

of Perna

grandfa-

myes rta

mgrin

ther)
tshe

Chodzom

was

(Dezhung

Rinpoche's

one

(Khangsip)

evidently

skyabs.

He

is believed

to have

been

born

in the

old

Khangsip

fam-ily and is said to have set

family

rna,

as a separate

up

or

Khangsip

the Khangsip

unit when his wife (Bsod

b. 186os? d. 1935, from the Dzinda Be

!Tag

rna

'Og

rna

nams

sgrol

520

cang

myes

(1)

one

and

The latter

was

sister. At first he

Tharlam

as

one

daughter:

Perna Chodzom

served

SEATTLE

This couple is said to have had only

(1884-1950),

mother, and (2) Ngawang

IN

did not get along well with her

tshang)

mother-in-law.

son

SAINT

about

Dezhung

Gyaltsen

twelve

Rinpoche's

(1896-ca.

1931).

years younger

than

his

was

monk, and for

while in the early 1920s

he

Dezhung

Rinpoche's

attendant

in Derge.

But then in the mid-

or

late 1920s he left the

monkhood

and

became

layman.

He

died

in about

1931, during the fighting in Ga between

Dezhung

Byams

pa

China and Tibet.

Rinpoche's

first

1431

cousin

was

"A

zhang"

rin chen (b.

1906) of the Khangsip

tshang

!Tag

rna.

The latter had

paternal uncle, the

old Tharlam

died in

or

chant-leader

around

("Khangsip

Dbu rgan")

who

1926

or

1927.

myes rta

was

He

uncle ofKhangsip

probably

either

the

brother

or

mgrin tshe skyabs.

His full

name was

evidently

Ngag dbang chos

'phel.

This

1432

was a strong

uncle

and supporter

friend

of J amgyal Rinpoche

during

the latter's

as

ing

chant-leader

stayed

mari

Tharlam

and

trying

to

institute

certain

there. Afterward

reforms
he

as a young man at

troubles

was serv-

when he

for

stones

long

(engraved

of Avalokite5vara)

observances

pa

Byams

rin

the

Rgya

with

the

six-syllable

and

(smyung

there.

accompanied

wall

of

mantra

many

performed

gnas)

chen

nag

at

time

fasting

His

young

him

there

nephew
for

some

to

have

time. m

Earlier

famous

doctors:

Nyima,

Gad

thog

ancestors

doctor G.yu thog Yon tan

thog tshang

Byang

is

said

family

family

others,

cenain

of the eight chief disciples

the Gad

of this

among

mother
tshang

also

according

sman

of nearby
included

to

dpal legs,

Dr.

one

of the semi-legendary Tibetan

mgon po

family

in the

Dronda.

Kunzang

father's

Chodzom's

born

Perna
been

received

:~ < In the mid-r8oos

bride

from

the

Dra'u

[1862-1949]

was

Tshe

chieftain

grandmother

of A

khu

of the Dzinda A

from the Dra'u 'Brog

The

mother

Rinpoche's

rna,

d.

tshang,

was at

Chos

was

family

nearby

Tshering

tshang,

of

pa

Perna

maternal

1935)

skyabs
Blo

myes

(1922-1995),

grags

(d.

ca.

1917

Rinpoche's

the

Be

cang

can g)

(be

Dezhung

nams

Bsod

Dzinda

The aged

the

was

the

older

sgrol

myes
seat

Lhakpa

Dzinda A

great -grandfather

1918)

whose

monk Phende

himself of

or

(i.e.,

Chodzom

of local chieftains

Dzinda.

Losal

Her mother

tshang?).

grandmother,

from

(maternal

Jamyang

Pon Tshang.m

stated that his paternal

ofDezhung

tshang

or

gsal

myes

myes

brother

APPENDIX

mother.

was

1436

But it is

more

521

likely

that A

myes

Chos

grags

as

Ane

the brother of

Deiliung

Rinpoche'

maternal

grandmother,

Chime insisted. Some

more recent

descendants

titioners

of this

sorcerers

and

Dzinda

noble

family

prac-

included tantric

capable

of stopping

hail

and

was

thus

Rinpoche

and

making rain, hence their

name

Dzinda "A myes"

Through

his

myes

(a

mother,

= sngags

Dezhung

pa).

Rinpoche

also related to two of

his

early

teachers,

the

Gendun

Zangpo

of

Dzinda.

Jamgyal'

chieftain (be cang),

of the Nangchen

be descended
the

lamas

was

father

Jamgyal

Nor

lu,

the

Dzinda

scion

pa

Sdom

Behu noble lineage,

said to

from

legendary

warrior

Dpa'

thul

Mi

spyang

dkar

po.

Nor lu and his wife Rin

lu

had

nine

(1870-1940),

sons

in

all:

(1)

Jamyang

Gyaltsen

(2) A pho Legs

grub, (3) Lhun grub, (4) Ngag dbang tshe ring, (5) Skal

dga',

or

Skal bzang

phrin las,

(6) Gendun

r88o-1939/4o),
Tsultrim

or

Zangpo,

lanla

(ca.

Gendun

(7)

Rinchen,

(8)

Tshe

dbang

rin chen,

and

(9)

Opal mchog blo ldan

(monk,

died

Legdrup

young).

(b. 18i1),

one

teachers

ofJamyang

for Ngorpa

traditions,

was a

1437

Ngor

Ponlop

Ngawang

of the

Khyentse

"[great]-uncle"

Wangpo

of this family

(182o-1892)

and had been born

in Lab mda'. '436

Dezhung
distantly

was

Rinpoche

apparently

more

also related

to Jamgyal

Rinpoche

and

lanla

Gendun

through

the

thog

Gad

tshang mother of his

maternal

Ngor
evidently
nected

J amgyal' s

grandfather.

daughter of

one

Ponlop

Ngawang

with

pa

Dezhung
noteworthy

was

Rin lu,

Legdrup's

brothers.

She

was

con-

closely

rdzong Bru

mother

of the

the

Dronda

tshang).

Rinpoche's

relatives

nearby Dzinda

Gad

thog

tshang

(and

'0

1439

mother's

family

thus

had

in

and also in the village ofTrindu

to the

northeast. Through

these

connections

three

locally

Ngor abbots

half

born

century:

this

(1917-1969),

also

who

went

the

late

on

serve as

to

Phende

abbot

Gyatso

the

Yonten

(1902-ca.

Kangsar

("Drukpa

Khenpo")

Gyatso

and the slightly

1963?),

earlier

Ngor

abbot

Ngag dbang

kun bzang

thub

Ngor

Thaklung A
family,

Rinpoche's

on

It is
Rinpoche

bstan

Phende

gnyan

now

chos

kyi

rgyal

mtshan

(d.

ca.

pres-

1930, Derge). The

both

monks

Khedrup

Ngawang

ent

was

Rinpoche

in the first

of

Ngawang

Phende

Dezhung

related to at least

distantly

1934/35

into

the

tshang

living

distant

(b.

Shabdrung

in

France)

is

also

Deiliung

asked

Dezhung

cousin,

his mother's

a great

and father's

pity

to describe

detail his ancestry,

that

side.

nobody

in
for he

was

the unrivaled

expert

on

the subject. The above

is

just

memories

could

be

of his youngest

what

sis-

reconstructed

from

the

ter,

Ane

Lhakpa.

Chime,

and

his

distant

cousin,

Phende

APPENDIX

(jakhok,

Dezhung

Rinpoche's

Place

of Birth:

Historical Notes

T
T

HE FOLLOWING

INFORMATION

has been gathered

to make the historical and geographical

Rinpoche's

The

place

Thaklung

of northwest

nearest the monastery

Tharlam

and administrative

of and roughly

ancient

"White

stood.

1440

great

trade

was

birth

Kham.

and

was

Thaklung

the

vil-

lage

across
Stupa

in

The Thaklung

of Ga"

(sga

to

side valley

Valley

lay west

the Drichu River from where

In the fifteenth

the

mchod rten dkar po)

century and proba-bly earlier,

existed

of the Thag and Lab

were

village

due north of the trading

town ofJyekundo,

Drichu.

market

It

ofTharlam.

monastery

of the

little clearer.

Rinpoche'

located about thirty kilo- meters

the west

an attempt

ofDezhung

west of the Drichu Gser ldan River in

village

district

Gapa

life in Tibet

of Dezhung

in

background

rivers

there,
into

near

the

confluence

the 'Bri River,

in the

vicinity

of the Ga White

south sometime

in about

Stupa.

1441

This market

century to its present location at Jyekundo.

Thaklung

village

monastery.

Tharlarn

was
It

horse

to

road

the jour-

the

ney

rgan

La (one of two major

'Dan

phu.

mda',

Jyekundo,

large

the small

The

sources,
sources

on

village

through

passes

Thag

roughly

between

and

side

mda',

By
took

Jyeku

and

La

Thag

Tharlarn

of the direct

Bamchu,

path,

which

each

and

were
had a

North of Tharlarn

lay
the

of the Thag Pass, stood

the

ra

of

Rdzong

mgo.

To

ofThaklung

upper

the

that had to be crossed),

Bde chen gling.

lay,

1444

according

in the lower part of Ga district

place it in

on

north.

to Tharlam

Dronda,

Mgar

off the

route

monastery

the far

monastery

in the

led

the

from

miles

Jyekundo

monastery.

Gelukpa

four

regions

to the east

of Ranyak

Ngorpa

southwest,
Gelukpa

lying

though

towns

the
fairly

direct

Dzinda,

Also

1443

the

1442

mile

to Sining, but directly

from

day,

and

about

nomadic

one

about

lay

main road from Jyekundo

main

shifted

the first half of the eighteenth

to

some

(sga smad). Other

Kyura district. In

APPENDIX

any case,

it definitely

near

lay

the border between

the old

Ga and Kyura dis-

tricts,

which

upper

in

olden

territories

affiliated

Drichu

were

days

two

of

three

in the

watershed:

Denma,

Ga,

and

Kyura

(sga !dan skyur gsum). 144s

Originally

Ga

mostly nomadic
from

is

to

said

have

consisted

of the

high,

territory

the mountain

res

(?)

tail. 1446 Kyura included

the

Ga Jo bo

ri down

to 'Ba'

where the junipers

grow to

the length of

territory

from there

yak's

down to the Ldan Khra

bo Pass.

Denma

included

the

land from the latter

down

to the Ldan phu Pass.

came to
gle

of "Gapa"

of the kingdom

Nangchen,

Ga and

Kyura

and

were

political

dependants

of

which adjoined Gapa to the southwest.

general,

belonged,
ditional

Later

form the sin-

district

In

1447

Ga,

according

usage, to

Kyura,

and_Denma

1448

districts

to tra-

"upper

Kham"

(mdo

stod), and their

areas were

western

mo sgang, one

part of the upland of 'Bri zla Zal

"six

(sgang

uplands"

originally

inhabitants

acquired

one

(rus chen drug).

and

Kyura,

tribes

(nyi

both

to

with

the

their

twenty-five

twenty-five

Chinese title: be hu) subject

The

ofNangchen.

total

population

was

estimated

to be about

famthan seventy-one

the

own

tain"

(be hu),

po,

comprising

thousand

people.

14so

one

to

with its

Gur

of its

tribes

or more

informant,

as

Gapa,

lnga)

in the 1930s

ofNangchen

(6)

most

great tribes of Tibet

politically

rtsa

(Tibetanized

twelve thousand

(4) Rong

centuries

belonged

kingdom

According

because

of Ga

of all twenty-five

ilies,

name

of the six ancient

shu

"chieftains"

the

its

1449

more recent

old territories

to

of the

khams),

belonged to

the Ga tribe,

In

(mdo

Kham

of

the two rivers Drichu and Zla chu.

between
Ga

drug)

seven

leading

"tribes"

of Gapa,

each

"chief-

were:

(r) Dra'u,

(2)

Randa,

(3) Buchen,

(5) Atro,

tsha,

and

(7)

Rakshiil. 14s1 Since

the

1720s,

moreover,
been

Nangchen

to

subject

Nangchen

had

the

amban

Chinese

to the huge Sino-Tibetan

belong

in

Sining.

came to

thus

border

territory

of

Tsinghai (Ching-hai),
and therefore

as

Amdo,

as

dependency,

under

The

Gapa.

held the Chinese

ching-ru

came

it

the

same

administration

did its

(rgyal po) of Nangchen

king

title

(Tib. stong dpon,

"battalion

commander").

In

the 1930s and 1940s,

instance,

for

Ma

governor

the

was

of Tsinghai

the

Moslem warlord

Chinese

who

Pu-fang,

ruled

from

Sining, and

enjoyed

great deal of independ-

ence

the

from

government.

Kuomintang

Yet

off the

main paths of travel the

direct

authority

practically
villages

of the

Tsinghai

administrators

was

unfelt in the
of Gapa, 14s 2 and

even

the Nangchen

king

was

in later times for the

most part

a mere

Though
Gapa

region

figurehead

politically
(Ga and

for the people of Ga.

subordinate

to

Nangchen,

Kyura

together)

had

IN

SAINT

in other

SEATTLE

respects

since

early

times

enjoyed dose cultural

and

other

ties

southeast,

with

the

neighboring

to

district

the

Denma,

although

in

recent

centuries

Denma

had

come

itself

under the administration

of the

kingdom

Kyura,

and Denma at

some

time

in

the

entity

(centered

in

Denma?).

was

centuries

or

"lord

Tibetanized:
main

formed

be

that

single

Ga,

political

local

power

chieftain,

whose

real

in southern

eighteen

title

of

hundred"

(district

governor,

was

at Jyekundo.

be

hu

chieftain

in theory

subordinate

though in actual

many

official

bai

be hu) and whose

residence

could have

tice

the

(or Gra'ur)"S4

the Chinese

hu

may

exercised

by the Dra'u

was

past

It

1453

In recent
Gapa

of Derge.

had

chiefs

(be

cang)

beneath

him,

pracjust

three

or

four

subordinates

and

none at

few had
Under

locally

powerful

Behu,

since

were

there

cang).' 455 This

(be

subchieftains

Kyura)

all.

the Dra'u

(in southern

to be thirteen

said

Ga and

at least. Originally

the mid-140os,

very

had been

family

three of

the be hu in south-

ern

Gapa

tshang
Dra'u

had stemmed

an

and

became

Behu.

The

family.

the

Then

Buchen

Buchen and Randa.

The

power

Mgon

have

organized

and Denma.
turned

and

it

power

became

did

patri-

mony
son")

too,

family,

rgyal threatened

was
the

In

pa
the

("Eldest

divided

into

great

remained

In the 186os, when the forces

the

Dra'u

resistance

(Fortunately,

up.)' 457

between

1456

po roam

instance,

for

Dra'u 'Brog

latter's

Buchen

of the Dra'u chieftain

recent centuries.

rong

same

occurred

The

the

of

the

split

son.

older
land

the

from

first

the

not

the

decrease,

who

at the border
Nyag

sked

century

twentieth

increas-ingly

to invade

Behu

in

ofNyag

this

is

area,

said

to

of Gakhok
forces

their

never
wealth

as

Jyekundo

the

Tsinghai

in the 1920s

and 1930s

especially

important

for

government.
The Dra'u
had dose links

chieftain

family

with Tharlam

monastery,

and

its most

important
Path

Gaton

palace

in

Fruit

Ngawang

also

members

with Its

Lekpa

(pho

this

(Lam

khang), and other possessions

an

Also,

official

had been

that at

a seat

some

land and

times

the
from

was

(mgon

chapel

of the Dra'u chief- tain.1458

(sku

of

tshab)

there, all of which would

early period

Tharlam

the

seem to

(Thaklung)

of the Dra'u chieftain. 1459

The main seat of the Dra'u lord's

old district

there

At Tharlam

protector's

"represenrative"

Dra'u chieftain resided

indicate

teachings

(1864-1941).

brang),

received

generation

'bras)

of Kyura. This

mild climate

the site of human

that

is

an area

was

probably

habitation.

power was

in the

of relatively

good

from

ancient

The oldest

known

fortress
in

the

area

of

Jyekundo-probably

predating

the

Dra'u chieftains-was

APPENDIX

po

Nag

A few
ual

can

dgra 'dul, the ruins of which still

very

be located.

old rit-

implements

monasteries

bearing

name

its

survived

in

local

until the

twentieth century.

1460

The Dra'u chieftain

family

evidently

descended

from

the family ofDra'u

(or

'ur)

Gra

Dpal ldan

rgya

mtsho

and

his

eight

brothers, who established

mo

at Dpal thang Khra

themselves

or

about

Drung

Kun

in Kyura in

the early fifteenth

century.

rgya

Dpal ldan

mo

dga' dbang

mtsho

gnyan

noble

family,

master

Drung

Kunga

Rinchen.

Ga

Kundun

Rinchen

The former
main

Chokdrup

became

patron

married

of the

for

the

monastery

at Jyekundo

Dagchen

Gyagarwa

During

this

founder

ofThar-

time,

younger
1461

and

Their

sister

two

Zhang

monk and afterward

founding

in I470,
of

Ga

the

Lha

skyabs.

as

acted

of the

Dondrup

during

the journey

Sakya

Rabjampa

lam monastery)

the

of

sons were

Khon

Kunga

came

to

the

Ling

of

Kham.

Y eshe

and taught

(the
for

ten

years at Dondrup Ling.

One or
sons of each generation
1462

more

ordination,

appeared

Bsod

narns

traditionally

line

noble-lamas

ofDra'u

that

included

mchog grub,

Rin chen chos legs, Dpal ldan rin chen, Rdo

po,

took

and thus there

rje rgyal

and others, down

to the

more recent

The male

Phiintshok

who

line

Phlintshok
of the

Gyaltsen.

family

1463

came to an

end with

Gyaltsen,

remained

ruler-monk

never

and

married.

His

sister rta mgrin sgrol

rna was

the mother

Dra'u chieftain

med,
I940s.
uncle

monk's
asked

At first

1464

the

main

layman

in

the

I930s

and

boys

take

their

Phiintshok

vows,
for a

including

'Jigs

was

who

next generation,

of the

Gyaltsen

had

all

four

and then he
Sakya

to perform

hierarch

divination

to

decide which of his

nephews

divination

youngest,

would

indicated
'Jigs

be

best

as

secular

ruler.

The

that the

med,

The three older broth-

was

best

suited

to be

chieftain.

ers

remained

monks,

the

most

prominent

being

the

eldest, Tendzin Gyalt-

sen.

Thus the males in this generation

(I) Lama Tendzin Gyaltsen

(2) Lama Dpalldan
Byams

pa

'Jigs med kun dga'

The
19I5)

(I)

sons of
were:

rnam

(1887-1944),

(I892-1949),

(3)

Dra'u Pon 'Jigs med and his wife (b.

rgya

mtsho

Lama

and (4) Dra'u Behu

rgyal (I907-I952).

Dra'u Behu Rinchen Tsering

(2) Thubten

1465

(I884-I944),

tshul khrims

rgyal mtshan

were:

(b. I944)

(b. I93I), and

ca.

SAINT

IN

SEATTLE

Under the Dra'u chieftain and the other six main

in Gapa, the following

chieftains

were

and monasteries

(1)

Dra'u.

This

traditional

territories

mentioned

above,

grouped:

as

included,

the

town and great

monastery

of Jyekundo.

Other

monasteries

Sakyapa

within its ter-

were

ritories
gling

Thag

lung

Dga'

sa

!dan

bzang

(="Tharlam

monastery"),
possibly

Rdzong

Thub

bstan

Dar

rgyas

gling,

and

mgo

Bsam gtan gling. This

was

also evidently

the location

of the She'udo

monastery,
claimed

to have

an

institution

thirteen branches
(2)

Buchen.

contained
Karma
Sakyapa

which

in

the

past

some

This

(sde dgon bcu gsum).'

area, a

bit southeast

466

(?)

of Jyekundo,

the
Kagyi.i

monastery

monas-

tic establishments.

Thrangu

dgon,

as

well

as

(3)

Randa

(Ra

one

before

was

Denma,

Here

one

pa.

Here

nyag)

lings
cultivated

and

east,

and

of the

Randa

chieftain.

monastery

included

large

ofBenchen.'

area

the

of 'Dan chu khog

monasteries

Gelukpa

467

of

Ranyak

Rwa

and

monastery

nyag

territory

Kagyi.ipa

the

nyag or

chieftain

the

po. This
were

found
(Ra

south

further

Still

found the

important

(4) Rong

brda).

reached

Bamchu.

Also

here

was

the

Sakyapa

mDzo

pa.

dgon

Samdrup

Under

the

Rong

po

the underincluded

the

'0

rdzong

Be

cang,

head

of

district,

the

Rong

stod

Be

cang,

whose

district

was

nomadic.
(5)

Aero

(or A gro). This district

lay in northern

Gapa

below Gur tsha.

It contained
Dar

rgyas
Ye

in its territories

the monastery

Ye

rgyas

gling.

rgyas

stod

rna

and Ye

rgyas

smad

rna were two

nomadic districts.
Here

was

also

yang,

the

location

of

Drikung

monastery.
(6)

tsha.

Gur

area

nomadic

upper

was

This

mixed

agricultural

and

in the

Drichu,

below

the nomadic

region

of Gnyan

tsho (site of the

monastery

Gelukpa

are

Se khar

dgon).

Its

monasteries

said to have
included

phu dgon,

Gnam

Gnam

Spu

rong

dgon,

and Giang chen

dgon.

Spu

rong

dgon

received

from Gnyan tsho. (7) Rakshi.il

area

in

upper

Ga included

territories

as

well

as

sand

monastery

monks

in its

monastery

Sakyapa

Traruk

dgon

the

Gelukpa

some one

the

some

also

(Rag shul). This nomadic

establishment

Klung

shod dgon.

Housing

thoumonks,

Klung

shod

dgon

was

the

biggest

in Gapa.

Outside of the Dra'u chieftain's

northern Gapa

was

territory, Trindu in

APPENDIX

seat

the

of

dependant

be

hu

of great

importance,

from

the Kho

'jo tshang

been

from

place

the

the

found

one

chief,

Trindu

and

and

family,

In

Sakyapa

(Shedzang).

period,

1468

in

Even

Trindu

as

had

far

more recent

Gapa

within

of Yushu, which

Mtsho

sngon

pre-fecture
six

as

dgon,

counties

as

has

one

Kalzang

well

'dzang

the Yi.ian

major

as

the

dgon

or

Sakyapa

political

cen-

governor, just
location of a sa go

Chinese

or

administration,

autonomous

is part of the province

(Qinghai

recently

territories

of the local

the Tibetan

(Tibetanized

or seven

more
its

was a

previously

1469

Communist

falls

back

times it became the

(and county seat, rdzonr).

Under

Zhe

been

the main seat

ter-probably

as

monastery

Kagyti

was

monasteries

gsar

dgon, Dongtray dgon, and Dgon

Karma

twenty-five

king. Trindu

its lord

tshang.

important

the

of

of the Nangchen

chiefs

Ching

Chinese:

prefecture

(zhing chen) of

hai). Within

kru),

there

Yu shu

are some

(rdzong, Chin. shen), including:

r) Yu shu (southern Gapa, county seat Jyekundo)

2) Trindu (northern Gapa, county seat Trindu)

1470

3) Nangchen
4) 'Bri stod (upper Drichu)

s) Chu dmar (also in the

upper

Drichu watershed)

territories

of the

upper

'Dza

name

Yushu

lower

Gapa

(covering

same

territory

6) 'Dza st-ld (adjoining

chu watershed)

The

Chinese

more or

less the

corruption
Two
derives

or

and is difficult

possible
from

shul,

G.yul

of (r)

other

name

(g.yul) used to flee.

Religious
Since

seventh

History

the

or

Denma

earliest

contained

one

Buddhist

of its

later

or

that

(shu!)

the "remnants"

of (2)

it

region Yul shul

[lost]

"bat-

tles"

ofGa: A Few Notes

recorded

times,

centers

important

districts,

Ga

was

endowments,

and

"The

that

the regions

of Buddhism.

religion:

1471

be rich in six different

to

which

to

is

name are

the

for

(yul)

eighth century,

and practice

old Kyura?)

of the nomadic

place

"lands"

as

account for etymologically.

to

explanations
the

for

the

first

'Bri klung

from

the

of Ga, Kyura,

and

for

is,

the

traditionally

teaching
said

to

each corresponding
of these
(the

upper

was

the

Drichu

Valley),

rich in the Holy

chos kyis phyug).

1472

Dharma"

('bri

klung dam

pa

528

was

Kyura

the

site

patronage

of early

IN

S E A TTL E

(eighth-century?)

rock

to the

carvings attributed

SA I NT

of the Chinese

princess

Gyim shing Kong jo:

figure ofVairo-

cana,

the

smon

Prayer

lam).

pa.:;I.C;I.ita

73

bodhisattvas,

text

of the

(Bzang

spyod

the

of Benevolent

Conduct

At Ga

was a

Dzonyak

eight

Siitra, and

~1

of

of the

figures

Vajrachedika

stiipa that had been erected by the Indian

Smrtijiiana

(fl. early

deventh

century),

and at Denma

Dran thang

there stood the stiipa

enshrining

the

same

pa.!].9ita's

Nearby at Denma

remains.

Giang thang stood

the ancient
lha khang.

temple

of Tara, the Giang thang Sgroi ma'i

Other

great religious

treasures

of the land included

the White

Stiipa of Ga (sga'i

mchod rten dkar po), the Buddha's

statue at Stag

and the so-called

Sakyamuni

relics

in the Buddha

mgo,
Bskal

Buddha

bzang J owo,

golden

image

of

to

offered

Mongolian

Phakpa

Chogyal

and given by him to his disciple

an

From

early

were

born

Denma

Rtse

mang

master

remarkable

Rgyal

pa

ba'i

disciples

pa

1475

Great Adepts

certain

'Dan

sgom

among

counted

or

saintly

masters

early

among

and !enowned

within

for his

Dromton

of

Geshe

Dgon

ro

Ye shes

1474

tradition),

Perfection

founder

the

of

were

Ga

kyi

the

main

dbang
disciples

and

disciple

(II43-1217,

Drikung
the

"Eight

{sga yul gyi grub chen brgyad).

Chos

the

eighth-century

(master

mgon po

famed

of Ga"

the

the

of

Great

and

Also

as

ofDromton),

'Jig rten

Phagmotrupa

Kagyiipa).

the

pa.

Dam

yogis

1004-1064),

disciple

(of the

gnyan

counted

btsun

Se

gnas,

'byung

gnas

was

Pad- masambhava

Drikung skyob
of

Ga A

realized

such

Ga,

(who

memory)

ba (1016-1082,

'byung

in

main

twenty-five

many

time

teachers

Indian

by

(1235-1280)

ruler (Khublai?),

phyug
of

is

1476

also

Longchen

Rabjampa.
Among

the

great

masters

born in Ga, the followA skyabs

seng

of

rje

brtan

Sachen);

pa
Dge

of the

names are

(a teacher of Sachen,

Rdo

disciple

ing

(the

Sakyapa

1092-n58);

first

ba'i bshes

Path

tradition
Skyu

ra

his nephew

preserved:

with

gnyen

Its

Fruit

A thengs

(a

disciple

of Sachen);

of Jersun

Drakpa

Dampa

Kunga
and

[n82-1251]

Rinchen

descendant

Phakpa

Ga

both

Ngorchen

especially

(a

Drung

and

Kunga

Yeshe

lineage

Rongton);

nephew

Anyen
Pai].I#ta
Kunga

Dam pa's lineage,

[1382-1456]

Dam pa's

disciple

Ga

ofSakya

[1235-1280]);

and
(a

Kunga Yeshe).

Ga An yen Dampa

an

disciple

Rabjampa

Gyaltsen

grags

rje

II47-I216);

in Ga Anyen

in Ga Anyen

Tsultrim
Rabjampa

(a

Ngorchen

of

[1367-1449]); 1m

of

Drak

(a descendant

disci-ple

Rdo

Gaton

Gyaltsen,

and

Rongti:in
(likewise

and dis-ciple

and

Drung

disciple

ofGa

1478

Kunga

Drak

(ca. 123o-1303)

was

famous

and important

teacher from Gapa.

1479

Not only

was

he

great master of the

APPENDIX

Mahakala

traditions

and

teacher

at the Yuan court,

1480

but he is also said

to

have

been

of northwest
ing

the

appointed

political

over

ruler

late

century.

thirteenth

the distractions

1481

Later

he

tired

of

and

of the court and official life, and for

intrigues

much

Kham dur-

resigned

from his

position

(or

was sent

into retirement),

retaining

time he

the rule

of just the environs

of his main seat at Ga Trindu.'

masters

Later
Ldan

rna

(disciple

of Tsongkhapa,

(teacher
1483

Bkra

'od

of the

mo
zer;
1484

century);

Shuchen

Pa!)q.ita

Ngor Khenchen
Sangs

Denma

included

1357-1419);

Sangyay

Nyenpa

Karmapa

Mi

bskyod

rdo

rje,

dpal

(fl.

Dul

fifteenth

rna

and

Trashi

1507-1554);

shis

482

Gapa

Yon tan dpal

Drupchen
Paljor

from

rgyas

Ldan

rna

Sangs

rgyas

1485

Tsultrim

Rinchen

(1697-1769);

and

Ldan
dpal bzang,

who served

as

thirty-fifth

Ngor

abbot

(tenure

Ldan Chos 'khor);

the

more recent

or only
rgya mtsho

1741).

1740?-1741

Ninth Dalai Lama Lung rtogs

rna

Ldan

Rangjung

Dorje (1922..:1981),

were

also born in Denma.

and nearby

were

also visited

places

dagchens

Khon

Sakya

seventeenth

centuries,

mentioned

by

autobiography.

and

(ldan

dgon)

In recent

ordination.

enumerated

rgu

numer-ous
these

of

Denma

times

by

through

fourteenth

many

Rikpay

1487

visits

Rinchen

in

are
his

of rwenty-one

whose

times

monks

monasteries

went to Ngor

the following

rwenty-four

could be
{the

six in Denkhok):
Skye

spoke

monastery in Tsang for

monasteries

b.

1488

of the Sakyapa school

in Denm.1

the

Tsultrim

Shuchen

traditionally

One

in

The

Sha khrid Grub chen; and

Karmapa,

Sixteenth

1486

(1805-1815,

first

eighteen

in Gapa

and the final

(1)

Don grub

gling

Qyeku

Dondrup

Ling),

(2)

Khri 'du Bskal bzang

dgon

(Trindu

Bshad sgrub
(Trindu)

Kalzang),

gling,

Gdong

(5) Thag lung Dga'

(3)

(Trindu)

Dgon

gsar

(4)

sprad

(Dongtray)

Bsam

gtan gling,

sa

!dan

bzang

gling

gling,

(7)

mgo

monastery"),

(6)

nyag

Mdzo

Bsam

'grub

dgon

(Dzonyak

(8) Rdzong

Samdrup),

gtan

Bsam

(Gnam)

"Tharlam

{=

rgyas

Thub bstan Dar

Spu

(u) Giang

rong

gling,

(9)

Gnam

phu

rgyas

Dar

dgon,

(10)

dgon,

chen dgon,

(12)

Ye

rgyas

gling,

(13) Spang shar dgon,

(14)

Zhe'u'i

mdo dgon (She'udo),

Seb phu dgon,

(15)

(16) Seb mda' dgon,

(17)
Gsang

Rag

shu!

sngags

rdzong),

Khra

rug

(Rakshiil

Traruk)

Rio

gling,

dgon

(=

chos

{18)

(Ldan

rna)

chen

(19)

'Dam

thog dgon {Damthok),

(20)

'Bam le dgon,

(21)

Rag

co

dgon,

(22)

Chos

sde

dgon, (23) Shug rab

dgon, and (24) Sa dkar Bsam grub gling.
Some

more recent

the Sakyapa
teries

masters

1489

who

came

from

monas-

in

monastery,

Sakyapa

these

parts

yang

Chos rje

included:

from

Dongtray

530

Trashi

Paljor

dbang

Mtsho

monastery,

(or

Kalzang

khrims

dpal
b.

Legdrup

(b.

18n);

pa

lha

great yogi

Lho

the

(d.

Kun dga'

Samten;

also

1491

Tendzin

(fl. late I8oos).

Trulkus
included

from

Ngawang

Khuna

Choktriil

kun dga'

dga'

dpal

the

rTogs !dan

sku)

Kun dga'

Dongtray

Bstan

Bsam

yang
bstan
gling

pa

siddha

chos

Don

Ngawang

'byor;

monasteries

at Jyekundo

bdag

chos dar and his

nag

Kun dga'

1i

92

and

Champa

1493

Sakyapa

the following:

Dbon

rtse Ri

Snang

po;

pa

successors,

pa'i rgyal
pa' s A

Bla

mtshan;

yang

'Jam
and

1494

nag

Gakhok

Ling, the

chos dar and his

sku

Sprul

srid (or Rgya

in

Dondrup

Dra'u Sprul sku Ngag dbang byams

successors,

tshul

Ponlop

Tshe mtshams

Kun

pa

Mingyur

from Jyekundo

monastery,

Trindu

from

from

1894?);

ofVajrayogini);

Grub dbang

shar

Gyaltsen;

Sharchen

Ngor

ca.

Grub

Spang

drung Byams
of

chos kyi dbang

grub grub gling monastery,

and

mtsho?)
from

possibly

1490

Gyatso

khrod
(a

and

SEATTLE

Sherab

(disciple

1717)

Sherab

rgya
rje;

pa

monastery,

bzang

Gyaltsen,

shis
rdo

khang

Shar

Trindu

Jamyang

Bkra

skyes

IN

SAINT

brang Sprul

1495

S prul

dbyangs
the Rgya

the T rindu

sku;

the

Lho

rung

S prul sku of Kalzang

earliest

sku

Sprul

(Traruk

chos rdzong;
The

were

Trulku)

Karma

Khra

(said

Mongols),

rdzong)

dgon

(4)

Zhe

(in Trindu

and (8) Lha rtse in

The
A

most

yang

upper

important

dgon

rdzong),

was

(5)

dgon.

Kagyiipa

included

mgon,
Glos

had

Other Kagyiipa

Zhang

or

by
Zhe

were

dgon

dgon

pa.

near

in Gapa

sgang,

(6)

dgon.

there

Nyi 'dzang

one monastery

monasteries
shis

(or
The

yang

and Denma

Lha

khang,

Zur

re,

Chos mdzad, Kham 'jo, 'Ba' dgon, 'Ge'u, Rtse

gyes,

'Bru Mkhar

Lineages
included

of

the

rebirths

Thrangu

monastery,

and Tshe bhriirp dgon.

Kagyiipa

following:

successive

'gyur med,

mgo,

at

ofSangyay

trulkus
Benchen
Nyenpa

the rebirths

the Thrangu

(7) Gnas b:tang

monasteries

dgon),

Bkra

'gu,

destroyed

Ga, and (9) Sgar gzhung

yung

Gap

La bro dgon,

Nyi rdzong dgon), and Ga Sgrub brgyud

Drukpa

in

(Shedzang

of Surmang),

Drikung

(or A

1497

monasteries

'dzang

Rdo dgon {in the direction

rug

sngags

Gsang

(z) 'Ban chen (Benchen),

(3) 'Dam dkar dgon (its main building

the

of the

the Khra

bla Sprul sku.

Kagyii

'gu (Thrangu),

one

to be

in Gapa);

of Traruk

and the She'udo

1496

main

(1)

dgon

trulku lineages

Sakyapa

in

1498

Gakhok

monastery,

the

Drupchen;

of Khra

leb

Sprul sku, 1499 the Zu

Nyi

ru

at

ma

Sprul

sku

grwa
by a

(the

first

master

was

tshang), and the Blo

Surmang

monastery
Sprul sku.

the

master);
Rnam

from

gros

and
dag

the Mtshur

nyi

ma

at Zhe 'dzang

Sprul

phu Zu

ru

Sprul sku (started

sku and

(Shedzang)

Lcags

mdud

APPENDIX

The chief Gelukpa

were

531

monasteries

of Gapa and Denma

(I) Zel dkar

nyag

dgon, (2) Lab chos sde dgon, '500 (3) Rwa

gling,

1501

Theg chen

(4) 'Bam

chu (or 'Bam

bcu),

(5)

'Bam

bu,

(6)

la, (7)

'Gag

Rag

shul Klung shod dgon

(the

in all

(8)

Gapa),

Yu shu!

dgon

(9) Shari, (10)

deng, (n) 'Bal dgon,

Sgyogs

ra

monastery

largest

gsar,

sgang,

(I2) 'Bam

(I3) Mgar

Bde chen gling,

(I4) 'Ba' mda',

(I5) Gru

pa,

(I6) Smar 'gris

its

branch

Byang chub

gling, and (17) 'Dan

'khor

Chos

mention

trulkus
the

dgon

just

(with

few

in Gakhok:

two

Rong

Bskal

bzang

'byor

lhun

tha

phrin

grub,

of

las

!hun

and

(3)

chos

rgya

rgyal

were

mtsho;

monastery

mtshan
the rebirths

lineages

lineages
grub,

Blo

(or

rgya

of Skyabs

and at Bamchu

Blo

bzang

To

rin

were

there

including

(2)

Gyaltsen

1502

of Gelukpa

nyag monastery

at Rwa
Sprul,sku

mtshan, and (II) (I) Tenpay

dam

many

the

monasteries).

(I)

(I)

bzang

chos

chen

rgyal

and (2) Blo bzang

mtsho);

mgon

monastery

1503

at

Lab

Mdo rgyud

were

the

two

Spug bla Sprul skus.

Oral tradition

any

century hardly
A number

1505

has it that until the mid-seventeenth

of that

Gelukpa

monasteries

school's

monaster-

have

been

from

other--especially

armies.

1506

founded

can

tradition

be confirmed

The Monastery
Dezhung

was

(Thar lam dgon pa)

the

above-mentioned

He

was an
same

had

studied
He

Rongton

Smrtijfiana,

early

is

monastery

eleventh
Gyagarwa

said

to

(and

gnyan

Tibet

bya

kun

have

As

descendant

though
rig

under
he also

(1367-1449).
Indian

in Denma

already

Gyaltsen

in 1470, under the sponsorship

in

mentioned,

(1424-I477)

founded Jyeku

1508

Dam pa) who

rebirth of the famous

century.

by

Yeshe.

primarily

who had been active

Sherab

ofTharlam

Kunga

(I382-I456),

Shes

1507

in the mid-I4oos

monk

Ga A

in Central

Zangpo

Mongol

Thaklung

Rabjampa

as

to

this oral

sources.

monastery

local

line

said to have been

Dagchen
Sakya

study

Kunga

under

was

pa.t_lc_lita
the

outstanding

by

what extent

founded

Ga

patrilineal

gone to

Ngorchen

or

home

said

conversion

forcible

from written

ofTharlam

Rinpoche's

of the

seen to

in Gapa.

are

Kagyiipa-schools

to be

It remains

their

after

were
ies

of

Dondrup

Ling

of the

Dra'u

Lama

Kundun

dagchen

Rinchen

appointed

chief religious

ofinvestiture,

over

leader

in Ga, Kyura,

and

Kunga Yeshe then

Chokdrup.

Ga Rabjampa

At that

all the Sakyapa

Denma,

seal,

1509

Kunga

bestowing

horse,

time

the

as

the

Yeshe

establishments

on him a

a seat-mat,

and

letter

robes.

532

at

dwelled
alternately

Dondrup

IN

SAINT

Ling

SEATTLE

years,

ten

for

engaging

in teaching and

meditative

practice. i510

His main seat,

was at

however,

Tharlam monastery.
The
times

gling.

name

full

was

of the

both

Originally

were

ofTharlam

Valley."

named

sa

ldan

side

meaning

valley

rgyal

monastery

and

Thaklung,

in later

rnam

bzang

town

the

was a western

This

monastery

Tharlam

Thar lam Dga'

"Thag

of the

upper

Drichu through which the Thag River (thag chu) flowed.

century,

In the late seventeenth

Desi Sangyay

were

government
("Path

subse-

Liberation")

quent

the

ofNgor

traditionally

some

regency

official

was

called

Thag

of

communications

too, began to

appears on

During
affiliate

official

to be used. Therefore

of the monastery,
spelling

instead

the

by the Central

in which the monastery

to

continued

(1653-1705),

Gyatso

to the monastery

written

during

of

letters

Tibetan

Thar lam

lung,

and

this

in

form

the monks and officials

use

that

name,

and that

the official seals of the monastery.

last

three

mon-

centuries,

astery

in

Tharlam
Tsang.

went to the mother monastery

Its

was

an

monks

of Ngor for

full monastic

with Its

and strongest

earlier time,
(originating

music

few traditions
the

Tharlam.

and

tradition,

dances

rather

Some

were

than in

Two other early

and

Dam

Kunga

great

Kun

composed

Rabjampa

and

more recent

in

was

was

became

established

different

lama-palace

been

ritual
this

following

were

the

DrungTsultrim

Rabjampa

rnam

rgyal,

Kunga

com-

in his writing

estates

each

ofNgor. They

were

of

scholar,

position.

biography

two lama

Yeshe,

nephew

was a great

Gyaltsen

Tharlam,

also

monastery's

poet (kavi) A S v a g h o ~ a

at

Sakyapa

had

at Tharlam

versified

centuries,

an

tradition

Ngorpa style.

masters

compared

the

At

512

Tibetan

performed

poetical

partially

to the great Sanskrit

In

At Ngor,

there.'

gdan)

of the

a pure

of Ga
dga'

Tshultrim

skilled

rje

teachers

disciple

pa

Yeshe.

especially

511

from the Gongkar

Central

late-fifteenth-century
Gyaltsen,

the Path

receive

the abbot.'

dormitory

Rdo

of Gongkar

at

adopted

regional

from

monastery

as to

well

from

to the Denma kham tshan, which

they belonged
largest

as

ordination,

Fruit instructions

of

He
Ga

expertise

(bla

belonging

brang)

to

sit-uated to the

eas.t and west of the Tharlam main assembly

hall (which

faced south). To the east

which

belonged

The lama
Dam chos
bla brang,

to

the

in residence

was

the Shar gling bla brang,

Luding

during

lama-palace

the 1930s

tshe 'phel. To the west

was

of Ngor.

and 194c;>s

was

the Mkhar

gsar

APPENDIX

to the Phende

belonging

no

1940s
(the

previous

lama,

had

come), 1m but it possessed

Tharlam

had

relation

at Ngor. In general,

kham tshan

were

khang.

normally
for

the

allowed,

bzang

Although

abbatial

relation

many

lamas
with

branches

monasteries

(r)

bstan

chos

candi-dates

region.

of the Phende

of Gapa.

1515

number

any

case
kyi

close

abbots

the

not

candidate

other

Ngor

mtshan.
of the

1514

other

and Denma, .the

and

were

long-standing
correspondingly

lama-palace

These included:

The Mdo bla tshang at She'udo

was

of 'Jam dbyangs

rgyal

Gapa

There

Phende

of the Denma

some sense to

in

and

visit

enjoyed

so on.

the

to become

drung)

did also

the

in

shown by the

thub

Ngor lama-palace
Phende

for instance,

as was

with

their

from

(zhabs

abbacy

lama-palace,
kun

lama

had

monks

said to "belong"

from

house, fields, and

special

lama-palace

Phan

Kun dga'

no successor

Lama

and

left

In the

ofNgor.

in the latter bla brang

gsar

Mkhar

pa,

dgon

lama-palace

permanently

lama lived

Dongtray

533

dgon

in the various

(2)

The Phan bde bla brang at Ga Jyeku dgon

(3)

The Mkhar

gsar

bla brang at Tharlam

(residence

of the "Mkhar

gsar

Lama")

(4)

The Yar kha che ba bla brang at Kalzang dgon

(5)

The A

(6)

The Drung

dgon (7)

yang

bla brang at Trindu Dongtray dgon

pa

Mkhar

gsar

bla brang at Dgon

The Dung 'khor Bka' 'gyur

sgar at

pa

gsar

Thub

bstan dgon (long time

residence

Byams

pa

and place of death of Phenkhang

abbot

kun

dga' bstan pa'i blo gros)

(8)

The Dziphu Phan khang bla brang (also called Nya

re
sgar

Bla ma'i

(9)

dung 'bud

sa)

The Spang shar bla brang

(10)

The Phan bde bla brang at Giang chen dgon

was

There

a custom

visited-sometimes
ofNgor.

1516

included:
thirty-first

It

is

Bkta

for

bla

these

brangs

for

long

periods-by

said

that

the

shis

Ngor abbot),

lhun

lamas

grub

great
who

pa
to

be

lamas
did

so

(r668/7r?-1739;

Bstan 'dzin lhun grub (fl. early

1700s),

the

1517

(1702-I769;
Gyaltsen

pa

latter's

(r84D-1900;

dpal ldan chos

latter stayed
expressed

disciple

thirty-fourth

fifty-seventh

mdzad

long time

Pal den

abbot)

Choky-

Palden

abbot),

(d. Dziphu,

ca.

1518

ong
Lotro

and Byams

1915).

1519

The

at Dziphu and is said to have

534

special

liking

excellent

for

SA I NT

I N

SEATTLE

part of Gapa. He found

that

it

an

place, all the

on

monasteries

both sides of the Drichu being endowed

with pasture lands

in their
valleys.

upper

valleys

The dose relations

exemplified

by the

third

in the

lama

often visited

monastery

fields

lower

in the

was a

between

above

were

Ngor and Tharlam

list, Palden

who

Chokyong,

the

both

and

before

abbot in 1733-1740.
He

and cultivated

1520

main teacher

ring and founder

after

his

as

tenure

Ngor

1521

of the Derge

of the

Phende

king Bstap

pa

tshe

at Ngor.

lama-palace

The dose links with the Phende lamapalace

persisted

twentieth-century
abbots

were

born

until

recent

times,

and

two

Phende
within

the

territory

under

Tharlam

two

hundred

monastery.
The

monastery

ofTharlam

fifty to three hundred

had from

monks.

Traditionally

(sprul sku).

Any

it

monk

could rise to become

many

outstanding

no

had

great

of

and learned

monks

twentieth

cenroam

through

Lama

Rab

'phel;

Sgrub

1846-1925);

dkar

lhun

brtson

1525

(1864-1941);

grub;

Kunga

the

latter's

scholar

Zangpo

Jamyang

Gyaltsen

achieved

the rainbow

abbots
rgyal

'Jam
mtshan

Ngawang

Preserved

(ca.

colleague

kun

bzang

image

Mahakala;

which
1529

the

1526

Lama Jamyang

the

brother
adept

Josay

at death

who

and the two Ngor Phende

thub

1917-1921,

at the Tharlam

Lekpa

younger

d.

Gyatso (1917-1969).

treasures,

chos

the

188o-1949/5o),
1527

shis

Rinpoche,

(1862-1949);

188o-1940);

body;

(abbot

of religious
of

Bkra

(Nyiga

Ngawang

his

(ca.

dbyangs

Khedrup

1522

1523

and Vinaya upholder

Gendun

in its
in the

included

Lama

Losal

(1870-1940);

Gyaltsen

turies

Gaton

meditator-monkJamyang
outstanding

1524

monks

rgyal (fl. 1709s);

Nyima

great

the

appeared

greatest

Grub chen Kun dga'

eighteenth

lama

and learning

and during its his- tory

its leader,

midst. Some of the monastery's

Tharlam

reincarnate

sanctity

reliquary

chos

1930)

kyi
and

1528

monastery
included

bstan

ca.

were a

number

"self-originated"

box,

previously

owned

by

Rabjampa

Ga

saints;

books

Kunga
volume

of the monastery's

Yeshe,

as a

such

Y eshe,

set of the Collected

of the

Derge

hundred

volumes

mas-ters

in

cast-metal

Naropa,

of treatises

old-style

scripts;

been

Rinpoche;
together

Ga Rabjampa

manuscript

sixteen-

of the Sakya

Founders

used

during

by

Indian

a very
in

and

sacred

personal

object

the

skull-cup

of the

1530

several

Tibetan
Chinese

fine style, which

the

with

the editing

in the 1730s;

edition

image ofMahakala

to have

Phakpa

printed

Works

was

containing

and other great

founder,
old

fine

(Sa skya bka' 'bum), which

said

Kunga

of the Buddha, the Sakya founders,

relics

written history

images and images of other sorts; two

of worship

Indian

of it;

was
of

adept

many cast

APPENDIX

holy

images

535

of Ga Rabjampa

Kunga

Yeshe

containing

his relics and other

sacred

objects,

great

erected

by his

disciple

Drung

Tsultrim

and the

Gyaltsen;

gilt-copper

images

of the

Buddha,

Sakya

P;u;tslita,

and Ngorchen Kunga

Zangpo
temple.

erected

by Gaton

Ngawang

Lekpa

new

in the

1131

A few

treasures

other

of the

monastery

are

nearby

Dziphu

said

to

have been "inherited"

from

three

early

monasteries

in

that

had been demolished

by

Mongol

army

in the 164os. The first of these

was

the La rtsa Rdo rje

gdan in

upper

Dziphu,

was

which

the birthplace

of the

great adept Sangyay

Nyenpa
of

(fl. late 140os/early

monastery.

Here

great Kagytipa

ter,

1500s)

and formerly

the site

Karma Kagyti

and

even

was

located

the paternal

estate of that

masin recent

times

there

survived

small

occu-

"Mdo bla tshang"

pied

by

lama

on

Below that,

of

appointed

monastery.

Benchen

from

the side

at the confluence

mountain

of two

streams,

in Gapa:

Skyu

was

the seat of two of the

greatest
skyabs

early

pa

with

Fruit

zer

mo

(fl.

destroyed

his

nephew

of

Sachen).

seng

Rdo

rje

in

the

Also

1132

Karma

Kagyti

where

the

Bkra shis

early

1500s)

resided.

All

three

sites

were

by armies of

Mongols,

fanatical

1133

probably

in

king

(whose

main

the

1640s

early

the campaigns

against

the

Beri

of Gapa in Lha thog)

few

stood

monastery of the

master Dul

during

and

disciple

once

had

another

'od

ra

(the first Path

Its

vicinity

masters

of

1092-n58)

Sachen,

brtan

Sakyapa

(a teacher

years

Kagytipa
Mongol

l'lter

seat

was

west

or a

during

the suppression

of the

Karma

school by the
allies

of the

the Fifrh Dalai Lama,

First

P;u;tchen

Rinpoche

and

the

after

skyong.

overthrow

monastery

Tharlam
supported
and

of the

Tsang

king,

Karma

bstan

communities

that

llH

its

furnished

Thag

five

mda'

grong,

mchod sde

khag

grong,

Dronda

Dziphu

mda'

grong.

and Ra'ok

Dezhung

rtsa

(grwa

monks

grong,

lnga): Thag lung

grong,

had

the monastery

was

Rinpoche

born

in

the

first

village

(Thag lung grong), which

was

some

of

lies

thirty-five

monastery

and

which

consisted

fami-

and 1940s.

In addition,

six nomadic

areas were con-

trolled
there

by

the

to

pay

had

monastery

were

lung

pa,

the

in the 1930s

pasture

six

to

closest

Slas

monastery,

and

nomads

staying

the

grazing

fee

as

well

as

supply dung. These

Mgon chu

pa,

ra

Ka tho lung
lung

pa,

Gzhe khri lung

Politically,

pa,

Na

ge

lung

pa,

Gnyan

lung

and

pa. 1535

the

area

the domain of the local

around

Tharlam

came

under

Dzinda
mda'

cang

and

(for

military

purposes)

the

Lab

Both of

were

these

Jyekundo,
took

be

cang.

be

subordinate

to

the

Dra'u

chiefrain

at

who sometimes
direct

interest

when serious conflicts

in the affairs

of the monastery

arose.

The

brang)

at

Dra'u

collected

locally.

Rinpoche'

on

the

for
of

Dra'u

power on

a great

minister

his mother's

of the

many

illustrious

said

elsewhere.

mountain

above

there

Tharlam

of

1940s,

Dezhung

'dzin,

Thak-lung

distant

and

had

lord had made

his

Kunga

throne-holder),

lot

century,

In the eighteenth

the monastery

1870,

at

Dzinda

meditators,

seat at

was a

Lotro

and

the

of

In

Gaton

was

more

(ca.

many

hours

near

the

early

Ngawang

1930s,
Lekpa,

resided

on

been
the

Thaklung,

to reach

branch monasteries

537

a retreat
has

located

of Dzinda

three

had

in which

about whom

village

were no

had

N aysep,

retreat

This

monastery.

sponsorship

and

masters of the eighteenth century.'

from which it took about

Otherwise

were

taxes

Bstan

Dagchen

thirty-second

about

(pho

"palace"

A pho Don yod, and he

of Sakya

(ri khrod)

where

side from Dzinda, worked

1536

Ora'

name was

other great religious

Since

at

chieftain

patron

1717-1783?,

center

zhang)

the local level.

Thag mda'. His

powerful

1930s

the

(a

SEATTLE

had

(Tharlam),

In

"uncle"

senior relative

even

chieftains

Thaklung

IN

SAINT

as

on

under

foot.

such for
the

modest

seminary

of

the

Derge
Shenga.

scriptural

for

(bshad grwa)

was

famous

and
Two

the

founded

and

Dzongsar

teaching

local monks

philosophical

at Tharlam,
Khamche

traditions

were

as an

seminary

of

appointed

studies (mkhan po) to head the seminary.

stud-ies

outgrowth

1538

near

Khenchen

masters

of

APPENDIX

7Jezhung Rinpoche's

Daily Schedule

ofMeditation

E
E

VERY

DAY

was a

Dezhung Rinpoche

heavy schedule

as

such

repeat

teaching

comment

the

Nyingma

lama:

practices

to

(sa

1539

This

in addition to his other activities

and

made

"Sakyapa

recite!"

practiced eleven siidhanas.

of practice

studying.

once

lamas

have

skya pa'i

He

an

by

bla

lot

rna

used

to

astonished

regular

of

kha

ton

z:oo a.m.,

and

!a

mang).

(r)

Every

morning

he would

arise

at

from then until

4:oo

a.m.

he would

practice

the long version

of the

Hevajra siidhana

(Kye rdor lam dus). He would also do the Vajrayogini

(Na

ro

Mkha'

spyod rna) siidhana,

(z)

He

breakfast,

would

rise

he would

then return to sleep.

again

at dawn

and,

before

having

recite

stidhanas

the

of Black

and

Mafijusri

White

Tara.
(3)

tea and breakfast,

morning

Before

prayers to the lineage lamas of all

and to his own
main

teachers.

in Seattle, and

four schools

(He wrote

he would

of Tibetan

recite

Buddhism

prayer once

out the full

copy survives.)
prayer of offer-

He also

recited

the Ngor tradition's

ing, the Dgos 'dod kun 'byung.

(4)

In the morning

none,

he received

visitors.

If there

were

then he

would study.
(5)

He ate lunch at about n:30

a.m. or rz:oo.

Before each

meal he made

an
(6)

In

offering
the

meditated.

(Bzang

he

received

visitors,

or

else

His daily

practices

a.

praye,r.

afternoon

included:

Reciting

spyod

Prayer

the

of Benevolent

Conduct

smon

lam) five times

b. Reciting

one

day;

hundred

and eight

times

praise

of the Buddha

(bla
formula,

rna ston pa

with the

);

bcom !dan 'das

along
Sakyamuni

mantra

..

.) and the refuge

(o1Jl

muni muni

c.

Practicing

SAINT

sadhanas

such

IN

as

SEATTLE

those

of the

Sakya

White

Tara,

PaJtqita-Maiijusri

guru-yoga
Vajrasattva

recitations),

sadhana

Hevajra

Jam

(Sa

sbag

sgrub),

(ro8
and

the

short

version

of the

(Kye

rdor lam dus) by Garon;

d.

siidhanas

The

Konchok

of Avalokite5vara

(by

Ngorchen

Lhiin-

drup

and

by

Thangtong

including

Gyalpo),

at

ro,ooo-

least

but often

as many as

20,ooo-mii!'Zi

mantras

per

day.
(7) He had dinner at about 7:00p.m.

(8)

In

the

evening,

would recite
from

Seven-Point

the

don bdun ma),

Jamgyal

night

before

to

retiring

his

room,

he

verses
Mind

Training

(Blo

sbyong

as

Rinpoche

had

done.

His

evening

and

performing

the

practices

included:

a.

Making

water

offerings

and

siidhana

of Yellow

Jambhala;

b.

Reciting

the

tors, according

c.

or

short

long

version

of

the

to the protec-

offerings

Practicing

to the circumstances;

the siidhana

of Mgon

or,

was

po

Mahakala,

rna

Brag rdzong

(Khro

bo bcu),

if time

short, the briefer

version.
] ust

(9)

sleeping

before

Amitabha

sleep-yoga

he

would

the

perform

by

Sapa!]..

In general,
the

as

known

(chag med
(Kye

spyod

Dezhung

Rinpoche

practiced

without

fail

practices

four

"the

rnam

rdor

lam

rna),

four

that

dus),

(3) Virilpa

(2)

not

should

bzhi) of the Sakya

be

tradition:

Vajrayogini

(Bir srung),

broken"

(r) Hevajra

ro

(Na

and (4)

Mkha'

Guru-yoga

(Lam zab).

While
included

traveling,
(r)

the

sel("Removing

the

which

removed

he

recited

siltra

called

Darkness

confusion

special

prayers.

Phyogr

of the

Ten

bcu

These

mun

Directions"),

in the all directions

(he

had

memorized

an

Padmasambhava,

the

also

cad

rnam par

Con-duct

abbreviated

'Phagr

version

phyogr bcu 'i

attributed

mun pa

to

thams

sel ba 'i mdo}; (2) the Prayer of Benevolent

(Bzang

spyod

praises

of Tara;

and

chapter

of the

for travelers.

pa

smon lam); (3)

some verses

(4)

Bodhicaryiivatiira

that

the

twenty-one

from

remove

the

tenth

obstacles

APPENDIX

to Teach the Path with Its

Invitations

Fruit

EZHUNG

was

RINPOCHE

tiations

and instructions.

Path with Its Frnit (Lam

The first time

1940s, when he refused, saying his

guru

so.

he always

The other five times

never
(1)

by at least six different

requested

ciples to give the complete

was

did. The five later requests

actually

Khyentse

Lotro

Chokyi

in Minyak in the

Garon had not instructed

formally

requested

dis-

'bras) ini-

him to do

agreed,

but

were:

him to teach it in

the mid-1950s,
and he assented.

However,

Khyentse

Rinpoche

left

Kham before

Dezhung Rinpoche
(2)

H.H.

formally

Sakya

gave

Khenpo

Puruwala

could teach it.

requested

him to

teach

it. He

his

agreement,
(3)

Trizin

but the occasion

Appey

never arose.

Yonten

Zangpo

requested

come to

the Sakya College

him

at

in the

spring ofr981 to

and give

the Lam 'bras.

He assented,

never

but afterward

visited

the Sakya

College.

(4)

The

requests

Dzongsar

Khyentse

Trulku

made

repeated

in Kath-

mandu

in

1981,

late

during

Dezhung

Rinpoche's

first stay in Nepal.

He assented,

beginning

was

and

just four

days from

actually

the

teaching

(in mid-January

1982)

when he

was

invited

to Malaysia and
Southeast

Asia,

and he went

there

instead,

Taiwan

invited

much to

the disappoint-

ment of his students.

(5)

monastery

Mingyur

to

Rinpoche

interpret

made and
tickets

away a

even

come

to

1986

early

Mingyur

in

in

and

give

the

Lam

'bras.

was

the

teachings.

Preparations

had

been

the

were

arranged

by early May 1987. He passed

few days

before he

him

or

Seattle in late 1985

was

scheduled

to

go.

540

never gave

He

dbang),

gave

once or

only

the Lam

giving

the

even

and

SA I NT

Hevajra

the Causal

twice:

in

once at

but

that

(lam

Path Consecration

Tharlam

'bras, when his master

1940s,

the

SEATTLE

ofHevajra

he

when Gaton

was

Consecration

give this initiation. In Minyak he

once

IN

was

him to

instructed

gave a

Hevajra initiation

evidently

from

the

Vajrava!i collection of empowerments.

Dezhung

and

Sarpsara
instructions

before,

NirvaJ].a"

in Singapore

text.

poche's

(He

had

the

"Inseparability

'das

('Khor
in 1982,

given

dbyer

it privately

exposition

to

Kunzang

of the Three

1954.

Jyekundo

around

occasions

the Three

Nyima,
Continua

However,

Visions

for Lam 'bras practice.

he

med)
Rin-

at least

once

Stearns.)

gave the
gsum) once at

also

(Rgyud
he

of

Lekpa

using

in Seattle, to Cyrus and Maruta Kalnins

According

manuals

gave

Rinpoche

taught

(Snang gsum)

on many

introductory

APPENDIX

%e Life of Kalu Rinpoche

EZHUNG

RlNPOCHE

rendered

on pages

21

pamphlet

1540

of

Buddhas
The

few corrections

The Biography

26

Rin-poche's

Belehrung

Buddha").

Venerable

Great Vajradhara

Lama

his
in

great

according

a great

hope

that

was

an anonymous

twenty-eight-page

("The

Die

entitled

Tantric

Teachings

are as

follows,

Rinpoche
Rinpoche

is,

in fact,

the

in

and activities

perceive

the

teachings

main contents

Kalu

qualities

have felt

by

of Ven. Kalu Rinpoche

person-embodying

can

ofKalu Rin-

and additions:

As Told by Ven. Dezhung

The

brief biography

in the 1980s in KagyU centers in Europe, included

through
Kalu

of

tantrische

with

into English in about 1976-1977

translator and distributed

of the

composed

poche, the Tibetan text of which has not been located. It

to

outer,

our

and

secret

ordinary

beings

inner,

a manner we
individual

capac-

ities.

need for his life story to be written and

it would

be done.

Rinpoche

has

now

given

us,

write

it. If the

are not

world

pray

his followers

you

that

clearly

told,

now

seen

recount

of the master

forgiveness

for

in this

loss.

Thus

any

something

of what

not

beg

only

I
the

and the Q.akil).is,

but also their

my

mind through

illusions

arising

in

impurity.
[To

exist

tell

the

story

both the stories

of the present
briefly
Of

our great

I must

and heard,

permission

my

it is

to

permission

persons

of the noble

will all bear this in mind.

Before
myself have

and disci-ples, his

biographies

the

many

recognized

living

Rinpoche's

something
miraculous

about

his

wisdom

Kongtriil

Rinpoche

to be

Activity

the

lama

Lotro

there

life,]

and the story

lives

former

life of the venerable

mention

Jamgon

of Kalu
of his

him-

self.

previous
emanations
Thayey,

Incarnation

for

[To

lives:]
of

he

is

training

beings.

Jamgon

as

incarnated

nated

as]

Kongtrill

SEATTLE

was

Rinpoche

previously

the Bud-

dha's personal
[successively

IN

SAINT

disciple,

the arhat Ananda.

[Then]

he

was

incar-

the

great

translator

Vairocana,

the

learned

and accomplished
Khyungpo

Naljor,

Sakya Pal].4ita,

Jonang

D.ranatha,

and Gter bdag Gling

pa.

Their minds

were

all

one

emanation,

prophesied

by

Lord Buddha in the

Samadhiriija
in

Siitra and the Mahiiparinirvii!Z'l

Siitra,

and

many treasure-

texts

great

of the

master

from

rgyan,

Padmasambhava.
Jamgon

Kongtrill

From Shechen
'Gyur

was

born

in

Derge

in

Kharn.

Pa1].4ita

med mthu stobs

rnarn

rgyal,

from

the all-seeing

Jarnyang

Khyentse

Wangpo,

and from his root lama the extraordinary

Situ

Padma nyin byed,

as

well

received

as

from

more

the great intd-

than

fifty

other

teachers,

he

received
works

In his
signs

meditation

[the

Pervading

All

of

Practical

Instructions,

Tantric

Objects

of

Texts, and the Extraordinary

continual

ripening

these,

Five

Great

citated doctrines
Old and

into

great

benefit

beings.

the

Treasury

were on

traditions,

present

age

At

realm

[auto]biography

This

that

liber-

New

accomplished
sentient

and

of

the

Treasury

ating

Treasury,

which

Through

work

in

compilations,

without

he

resus-

distinction.

to the Doc-

There

he

trine

of

He

and

to

away

passed

exists

his

teaching

the point of perishing

eighty-seven

peace.

of

Precious

of

Teachings."

ofVast

His

Knowledge,

Treasury

included

"Treasury

vividly

: the

the

Treasure

the

he

lnga]

mdzod

Teachings,

the

he

accomplishment.

Five Treasuries,

Treasury

the

which

experience,

imminent

of

include

Treasury

teachings,

con-

fully heard and

templated.

Mantra

of Sutra

ocean

lectual

sizable

of him.

was born
ru, in Hor Tre she. Ratak
name, was a disciple of both

incarnation,

Kalu Rinpoche,

into the Ratak fam- ily of Be

Trulku,
Jarnyang
holder

Rinpoche

Padma

nor

Khyentse
of

the

was

bu by
and

Kongtrill

luminescence

born

as

of

noble

Rinpoche.
the

son

secret
in

To

this

T antras,

the

year

wood-female-snake

came
many signs

[1905]

there

an

in his

incarnation

Kongtrill

dreams

To his venerable

that

Kalu

father

was

Rinpoche

of

Rinpoche.

In particular,

the Fifth Dzokchen

Rinpoche, Thubten
Chokyi

Dorje,

presented

three "supports"

many

spiritual

offerings,

the

of

an

enlightened. body, speech, and mind,

excellent

horse,

and other offerings.

He
his

told

Ratak

son was

Kongtrill's
offered

there

was

no

doubt

that

he

should

that

incarnation

and

be

to the Dzokchen

monastery.

Ratak

kept the presents.

poche

Trulku

Jamgon

said

that

Trulku

the horse

and that he rode him

everywhere.

did not

agree to

this,

but

Rin-

was

of great

benefit

to him

APPENDIX

From childhood,
children.

Everyone

543

Rinpoche

was

unlike other

found him attractive.

devotion and renounced

compassionate

He had

all worldly interests.

and intelligent.

He

was very

From his venerable

father

and others he learned writing and spelling, and he

memorized
perfect

per

liturgies

memory

and rituals. By the

was

he

power

of his

able to learn by heart forty

pages

day.
At about

age

fifteen, he went to the great Kagyi.i seat,

Palpung monastery,

compassionate
Gyalpo,

care

of Jamgon Kongtriil.

the various fields

of knowledge

ofSiltra and Tantra teachings

direct dis-ciple Kes

ong

received the complete

Perna Wanchok

a wisdom
was instructed

He

in

and in the practice

by Jamgon Kongtr!i.l's

Bkra shis chos 'phel and others.

From the lord of meditators

(i.e., initiations

taken into the

him to be

who proclaimed

emanation

was

where he

of the Situ Rinpoche

Nor bu don grub he

ripening and liberating teachings

and practical instructions)

of the Karma

Kagyii and Shangpa

Kagyii

traditions.

Rinpoche,

Gyalsay

From

many masters,

including

Situ

brtse'i 'od

Mkhyen
Rinpoche,

zer,

and Palpung

Khyentse

he continuously

and completely

received the teachings

of (Kongtr!i.l's)

Five Great Treasuries.

After completing

the three-year,

three-month

retreat in

retreat

the Palpung

center, he went to Bengen monastery

in Horkhok, his

homeland.
Beginning

spent thirteen
dering

age

at the

of twenty-five,

in solitude

among many

uninhabited

spots. Enduring

meditation

hardships, with great

preliminary

energy

he completed

cation and also the main practices

stages of

meditation.

The fame

in all directions.

of the production

of his accomplishments

spread

At

the order of Situ Rinpoche,

vajra-master

he

was

appointed

(rdo rje slob dpon)

of the great meditation

center of Palpung monastery,

many years

he continually
liberating

the

practices of purifi-

and perfection

where for

Rinpoche

years wan-

gave

instructions,

ripening
and

empowerments,

scripture-transmissions,

accomplished
Rinpoche

went

on

of central Tibet at the

created

many

pilgrimage

to

province

same

time that Situ Rinpoche

came on

and thereby

disciples.

Perna Wanchok

Gyalpo

also

pilgrimage.

At Situ's order, Rinpoche

and instructions
Six Doctrines

taught the entire initiations

of the
ofNiguma

of the Shangpa

Kagyii to the

great incarnate lama

and Gelukpa doctrine-holder,

Kar dar Rinpoche

[Khardo Trulku of Sera Je,

close adviser
btsun Rinpoche
Sera Smad],

to the regent, Radreng Trulku], to Lha

[of

and to

whom he received
offerings

Temple

Rinpoche

recited

Gelukpa

geshes,

from

made in great

reverence.

At the Jokhang

in Lhasa, Kalu

Sakyamuni

Conduct.

many

vast

made great offerings

of gold before the

image, and he

numerous

times the Prayer of Benevolent

544

While

he

was

still

and

on

districts

of

Rinpoche

once stayed at
area. In a

the

was

he
this

Age

Doctrine

sentient

robes

he

had

These

he

saying:

you
you

will

implements,

need not worry."

family

was

who

will

with

were

was a

great

empowerments
While

dreamt

out and

gave

and

accomplish

the

to

remain

with

your purpose.
with

boy

that without

holy being and that he should

and

pleased

given
and

ordination.

boy,

You
of the

in the

doubt

be treated

The

gave

Rinpoche

these

the

identical

told the parents

the

that in

gri-gugcurved-knife

always

that

but that in

neither

benefit

Rinpoche

in

boy

sadness

mgon po,

really

parents

the

child

and ordination.

at the. seat ofJetsun Tiranatha,

ldan Phiintshokling

great assembly

rich patron

saw a son

purity

greatly

took

of

white-skinned

with great

could

main

bzht),

The next morning he

dream. Rinpoche
this boy

he

beings.

skull-bowl.
"If

dream

Tshul khrims

of Darkness

nor

own

his

po

in the four

(dbus gtsangru

the home

him and said

before
Khyung

SEATTLE

pilgrimage

Tsang

Gyantse

appeared

IN

SAINT

in Lhatse ofT

of monks

sang,

the complete

Oonang)

Rinpoche

Dga'

gave a

empowerments,

teachings,

and text-transmissions

gave

of Niguma. They

was

When Rinpoche

Trichen

(regent

people

seemed

teachings
would

of

Rinpoche

bet-

him.

departed

all

together,

of

the

over

Prayer

three

which

hundred

accomplish

Rinpoche'

Consequently

three

being

million

Mahakala.

thousand

And

recitations

Conduct

have

by Rinpoche

part
cycles

learning

has

and
and

the

of

know

to the

three cycles:

concentration;

we can

experience
But

it

advice,

hundred

benefit

through

includes

small

him

been

himself

by him through offerings.

beings

of meditative

activities.

great.

one

Benevolent

"reading,"

told

messenger sent

of Six-Armed

recitations

persons

other

spiritual

On this

with the

of the

Noble

many

to Kham.

out, including

and to sentient

mind's

company

there.

Radreng

deep

Rinpoche

Situ

performed

and those sponsored

cycle

But

in

and

1933-1941)

and returned

has

Doctrines

(the regent)

of requesting

of the mantra

recitations

carried

Tibet

ter not to stay

by Situ Rinpoche

Rinpoche

in Lhasa,

desirous

from

be

for the Six

him great offerings.

been

that

and

realization
"hid-

are

den

the

cycle

qualities

of
the
of

Kalu

of

explained

the

a great

reflection;

two

first

Doctrine

the cycle

here.
of his

inconceivably
yogin,"

he

has

guarded

we

the secrets

have not

seen or

of his meditation,

heard. Yet

we

smoke, there is fire, and where there

is water.

and

are

secrets

these

know where

there

waterfowl,

is

there

APPENDIX

In

545
545

met the Lord Buddha and

dream Kalu Rinpoche

his eight close disciples

and

dreamt

that

dream

he himself actually

poche

(Padmasambhava)

songs

of melodious
protective

bdun

ma).

rgyan

and received

prayers

of Tibet

them

offered

became

and

goddesses

lag

(yan

Prayer

Seven-Branch

he

(brtan

Again

ma

in

R.in-

Guru

musical

offerings

the

from

the

twelve

bcu gnyis) and

other <;lakii].is.
In another
Jamgon

bestowed
before
absorbed

dream,

Kongtriil,

on

finally

him

the

many

occasion

dance in the heavens

Born in the

Accomplishing

light

his

and heard this

of Hor,

experience

the aim of Maha-Ati,

and

empowerments
and

becoming

dream he met Holy

of prophecy

recognized

upper part

Then by meditative

into

In another

words

he

his bell and drum,

complete

four

dissolving

met with the first

Rinpoche

played

into Rinpoche.

Tara and heard

another

Kalu

who

from her. On

dream

song:

and

saw a

Finally at the place of death

Dying at Samye, Town of Sand,
Then again taking birth
Between Mdo khams and Kong bu,

Born

as a

son,

beggar's

many

Ripening and liberating

beings,

Then leaving that life

To be born in
In the Western
In Sarpsara

lotus flower
Pure Land,

to be born

Through

the

cycle

and

into

hangings

the

monks

Rinpoche

structure,

fine

of brocade,

He put much

construct

of his

money

there

retreat.

of barley

To

throughout

Before

times

mai].<;lala

t h~ee

help

everything

he owned.

banners.

Situ

Rinpoche

for their tem-ples,

Horkhok

his

with canopies

fund to maintain

raising

money,
own root

of brocade,

grain.

presented

Rinpoche
Kongtrlil at

and victory

and other images

and made great offerings

sacks

Kalu

new

made

parasols

and goods into

in

Maitreya

traveled

activities,

tation center ofJamgan

rebuilt the old medi-

Palpung

no more.

offerings

and

funds

many

lama,

he-

of absolutely

While

constructed

in Tibet,

thousands

wherever

this

lama

stayed

he

had

IN

SAINT

of md.1Ji stones, stU pas, votive tablets

prayer

wheels.

He

no

had

SEATTLE

( tsha tsha), and large

to

attachment

own

his

possessions.

many

When
Chinese

Tibetans

He established

in India.

at Sonada

retreats

at

Naroling

and Niguling

door

his

to Tantric

world.

He

should

enlightened

fortune
Dharma

should

meditative

years or

increase
and

precious

months

many

successive

He

established

of

countries

centers

Dharma

our

appreciation

supreme

the
and

deeds and good

appreciation

for

and three

lama, and then devote

Or

next

Or next

best,

do

best, do

to obtain experience

of the

of this great

deeds

has the previous

take the precepts

retreat.

three

center.

in foreign

a strong

practice.

month

taught

more.

only

have

this venerable

three

practice

Whoever

to

centers

meditation

five

in France and began opening the

established

intentions

bodhisattva.

he

meditation

to establish

continues
We

has

two meditation

he established

halls in Bhutan.
Then

to India for fear of the

escaped

nists,

Commu-

the

the

Holy

vows

from

his life to

three

a retreat

year,

of some

of Dharma.

Or

next

at

best,

least

empowerment

one

then

practices

Compassionate

existence

oneself

take

of the

the

One

even

kindness.

and

Compassionate

meditation

once,

will have meaning,

a great

pre-cepts

and

refuge

Greatly

Therefore,

If

of the

Greatly

one's

human

then

one

and

the

One.

will truly have done

please

take

this

to

heart.
May there be good fortune! May there be happiness!

the

one

Written

by

has

sustained

named

Dezhung

Lungrik

T rulku,

who

been

by the [speech-]nectar

by the Protector Kalu Rinpoche.

we

May all

spoken

sentient

beings

be blessed!

[Note

appended

photograph
Rinpoche:]
reincarnate

VEN.
lama

Tibetan lamas
of Manj

in

mid-1970s,

under

and

."

who truly embodies

the

compassion

Renowned

he

currently

his

for

at

among

"the wisdom
of

Chenrezig

comprehensive

in all lin-eages

resides

RINPOCHE,

sect, is revered

Sak.ya

and accomplishment

Buddhism,

the

DEZHUNG

of the

as one

ushri

[AvalokiteSvara]

learning

later,

of Dezhung

Bodhi

of Tibetan

House

in

Long Island, N.Y.

APPENDIX

The Writings

is

HE FOLLOWING

Rinpoche

of Dezhung Rinpoche
tentative

are

works. His main works

cal, though

some

list of the writings

compiled

(I906-x987),

of Dezhung

to aid the publication

doctrinal, biographical,

minor writings of other

genres

of his

and histori-

have also been located and

listed below.
Tides
newly

appearing

given when

of that

work.

possible,

on

I. Works

square

between

no

The

tide

new

was

tides

brackets

found

were

have

been

at the beginning

based,

as

much

as

the colophon.

in Tibetan

A. Works Connected

His "1"eachers,

(rtsa ba 'i bla

with Dezhung

Rinpoche,

and Their Tradition

ma rnams

dang 'brei

pa

yod

pa

'i gsol

'debs zhal gdams sogs)

I.

Rje bla

sga ston

ma sga ston

'debs

pa

of supplication

to

rdo rje 'chang la gsol ba

nyid kyis mdzad

pa.

prayer

Dezhung
Lekpa

Rinpoche's

main

mas- ter,

composed

(x864-I941),

response to a request

by

a prayer

for such

Ngawang

Gaton

himself

in

by the monks

of

Gaton

Dezhung:

ngag gi dbangphyug Jam

snyan brgyud rgya mtsho
dga' ston

t(_byangs

sa

'i mdzod

skya

pa

'ill zab

bzung nasi/ legs

'gyed Ia zla med pall dpal !dan bla

ma

gsang
bshad

'i zhabs Ia

gsol ba 'debs//

ces

pa' angl sde gzhung

ma 'i grwa tshang spyi nas

ngag dbang legs pa rang

'i ngorl shiikya 'i dge slong

bris

pa

'o/1

Rje bla

2.

'debs

pa

ma sga ston

zhal skong gi

supplication
Lekpa,

bskul ba
nyid kyis

verses

composed

monastery

of Traruk

tshigs

added
by

rdo rje 'chang Ia gsol ba

bead
to the

Dezhung

gnyis

bcas.

prayer to
Rinpoche

Two

Ngawang

at

the

Rinpoche

in late

the monastery's

ngag

gi

1981 at

SA I NT

the

IN

SEATTLE

purchase

of the

land

for

building site in Bodhnath:

dbang phyug

dbyangs

sa

skya

pa 'ill

mdzod

bzung

nasi/

Jam

zab

gsang snyan

legs

med pall dpal !dan bla

ma

brgyud

rgya

dga ' ston

bshad

mtsho 'i

'gyed

Ia

zla

'i zhabs Ia gsol ba 'debs//

rje btsun bla ma /all rtse gcig gus pas

pa 'i mthus/1 bdag blo 'i las nyon dri ma kun
byang nasi/ gsang gsum byin rlabs rgyud Ia smin par shog/1
'gal rkyen kun bra! srid zhi 'i dpal yon rgyas/1 bstan 'gro 'i don
chen yid bzhin 'grub pa yis/1 zag med thugs kyi dgongs pa
yongs rdzogs tell don gnyis phun sum tshogs pa 'i bkra shis
rgyal ba kun dngos
gsol ba btab

shog/1
sho lo ka dang

po rje bla ma 'i

su ku pas gsol ba

zhal

sde sprul bhu

btab

gsung Ia phyi ma gnyis

pa si ddhir astu/1 II

ma

pa

kun dga' bstan pa'i nyi

Rje btsun bla

byams

myur

ma 'i gsol

'debs

the rapid

entry of Dezhung

on

his long-life

Lekpa,
Khenpo

with

byin rlabs

prayer
two

Jamyang

Sherab.

smon

Rin-poche's

(zhabs

new

Jug

lam. Prayer
blessings,

for

based

brtan) by Gaton Ngawang

verses
Written

added

by

in 1987

Tharlam

soon

after

Rinpoche's

at

passing,

manager,

Damcho

lags.

request

the

text

The

of his

begins:

business

na mo gu ru

mgon

gnyis pa rab 'byams chos

ces pa 'di ni phyag mdzod
dam chos lags nas sku gdung rin po che 'i mdun du smon gsol
'don rgyu 'di Ita bu dgos zhes phebs pa !tar/ shri thar lam sa
bzang rnam rgyal gling gi mkhan ming
An English
mandzu gho pi yal byams

kyi rje/.

transla- tion

by

Kathmandu,
4

colophon

The

Cyrus

pa

dbang legs

May

18,

1987,

'i gsungl sde gzhung rin

pa'i nyi ma'i zhabs

che kun dga' bstan

Dezhung

dated

Stearns

....

exists.

ngag

Sga ston

begins:

Rinpoche's

na mo gu ru

long

life

by

po

brtanl. Prayer for

Gaton.

The

text

mgon gnyis
pa rab 'byams chos kyi rje!. The colophon: ces pa 'di ni
shakya 'i dge slong ngag dbang legs pas re smon bden tshig
snying gi dkyil nas zhus pa de de bzhin du 'grub par gyur
begins:

cigl.

An

English

mandzu gho tii yal byams

translation

Dharma center members

5.

Dil

mgo

mkhyen

brtses

recitation

for

by

Seattle

also exists.

mdzad

pa

'i sde gzhung

rin

po

che 'i zhabs brtan gyi

tshigs

bead

gciyj.

Prayer

for

Dezhung

Rinpoche's

long life by Dilgo

Khyentse.

The text begins:

lhar bcas 'gro ba kun dga 'i

slab

gsum

gyis/1. No

colophon.

APPENDIX

549

po
nor bus

Bdud Joms rin

6.

che'i

sras

che'i

las

phrin

zhabs

brtan

Dezhung
long

dga

by

life

'

tshigs

bead gcig!.

Prayer

'i

T rinlay

dbyangs

rgyal

Nor bu.

dngos

for

mtshan

The

text

begins:

kun

gyi/1.

The

colophon:

ces gnam lo gsar du tshes pa 'i rten 'byung dge

brtan smon tshig tu rmong rdul phrin las nor
nas gsol ba btab pa 'o/1
7

po

Rinpoche's

pa

Jam

gyi

mdzad pa'i sde gzhung rin

ba 'i zhabs
bus snying

ston rdo rje 'chang gi zhal gdams ka bshad mal.}

[Sga

Gaton's

verses

of

instruction

in the form of

ca 'i gsog
spangs pa 'i

a ka-bshad poem.

The text

begins: ka

Jog

ces pa

gyi
gdams
8.

..

bya

brall ags/1. The colophon

begins:

'angl tshulldan

pa

btsun

pa

dgos

[Mkhan

chen

mchog lhun grub

gdams

pa.

blo

gros

gzhan

rab

dga'i

brtan gyisl

gsungl]

sems

Gzhon

phan pa'i

nu

dkon

fa

Advice

given

to

the

youth

Konchok

Lhi.indrup

(Dezhung

Rinpoche)

This

Khenchen

was

work

writings

Rinpoche

Shenga

not

published

with

the

minor

of Shenga Rin-

poche.

rgyas

by

in about 1920.

(1871-1927)

kun gyi

pages

ye

in

It begins:

small notebook.

sangs

shes

sgyu ma 'i gar/!.

snang bas smras pa

pa

zhes

Colophon:

'angl gzhan phan

dge'o/1.

'debs

pa rnams

'Dzi mda' ri khrod

pa

ma rgyang

bla

erential

..

'bod. Revof the masters

supplication

Retreat composed

in the

bo
10.

gsum

Dezhung

01JZ

~up

mchod

chen

supplicaRinpoche

of tea. 12

pages

in

'brug

small offering

Followed

by

Konchok

Lhi.indrup,

of all

recited

af; hii1JZI rin chen

mo. '1

tions

pa

zhes

begins:

long
his

small

'di ni

offering

main

every morn-

..

bslu med dkon

ngo

The colophon

["Phud

including

first

gyi

Dzinda

by

Nor phyug rin chen. The text begins:

mchog

kyi gsol ba

ing before

notebook.

Phud mchod

that
his

It begins:

brgya yid 'ong !dan

prayer

prayer,

lamas,

pa

ru/1.

by the Ngor abbot

dgos

'dod kun 'byung.

It begins:

dgos

'dod kun 'byung

B. Prayers ofVarious

(zhabs

snyan.

pa

sags smon

lam skor)

(zhabs brtan skor)

Prayers

Dpal !dan bla

mchog grub

shes ka pii far/!.

Types

brtan dang brgyud 'debs

i. Long-Life
1.

ye

ma

'izhabs

brtan

'chi med tshe

'i dbyangs

Long-life

prayer

for Dilgo

Khyentse

Bkra

shis dpal 'byor 'gyur

med theg mchog bstan pa'i rgyal mtshan composed
in Seattle in the late

550

SAINT

IN

1970s at request of the Sakya Thegchen

members.
O'!l

swa

still bkra shis dge legs

rtsa

pa

byin

gsum

med

rlabs

kun

grol lam ston

yon tan

'bum gyi gter/1 rab

'chi med tshe yi lha 'ill mkhyen

rmad

bra! dpal gyis 'byor

'gyur

Choling

The text:

'byams
'i

SEATTLE

gyur

bzang

theg

byung

basil

skye

brtse

'chi 'i

nus
Jigs

cig/1
rdo

rje

'chang

dbang gill smin

mchog bdud rtsi 'i char//

mtha ' klas

sman pa 'i phrin las bcas/1 sku tshe 'i rgyal

mtshan mi nub brtan gyur cig/1
rig 'dzin bla ma 'i zhabs pad bskal brgyar brtan/1 dad !dan
skat bzang slob ma 'i 'du tshogs rgyas/1 bshad sgrub las kyi
'khor lo gsum !dan gyis/1 ris med rgyal bstan phyogs brgyar
'phel rgyas mdzod/1
ces pa 'ang gangs can rdo rje
'dzin pa 'i gtsug rgyan sa skya phun pho bdag chen rin po che'i
thugs bskyed dang phrin las kyis mang bas nub phyogs a
ri'i grong khyer du dpalsa skya 'i chos tshogs theg chen chos
gling nas skyabs mgon mchog gi bka 'dang/ dad slob kun nas
ched bskul mdzad pa bzhin rang nyid kyis bris pa bstan
'gro 'i dpal yon 'phel rgyas brtan pa'i rgyur gyur cig/1
bstan

'gror

2.

ma

[Rje bla

prayer

ka lu rin

ven-erable

for the

po

che 'i zhabs

Kalu

the Shangpa

1975 after he had received

in Vancouver.

na mo gu

ru/

rang

gzigs/1 'gro

ba kun Ia brtse chen thugs

ye

'byung

yongs

Composed

teachings

in

from

The text:

Kalu Rinpoche

'i phrin las 'dzam gling

brtan.} Long-life

Rinpoche.

shes

chen

po

'i

gnas

lugs

rje !dan!/ ph an bde

Ia khyab/1 rje btsun

bla

ma

bskal brgyar zhabs brtan gso/11 spyi lo I975 lor skyabs rje ka

lu rin

po

che 'i zhabs

gzhung mkhan

Zhabs

brtan

smon

sol/. Long-life

bzhugs
Luding)

in

brtan gsol

po nas smon

August

'debs

'dis/

sa

skya

sde

pa'o/1.

tshig 'chi med dpal ster zhes bya ba

prayer
1975

for

at

Jetsun

the

Chime

request

(Sakya

of]effWatt

(Dge tshul Ngag dbang rab rgyas).

zhabs
bzhugs

brtan

smon tshig
swa still

sol! 0'!1

'chi

med dpal ster zhes

'ch imed tshe

lha

rgya

bya

ba

mtsho 'i

byin brlabs kyis/1 'od gsal lha rigs bde chen dpal ster ball

mgags kyi 'phrin las rab 'byams !all dbang 'byor

mo 'tsho bzhes gso/11
'chi med grub
pa yongs kyi 'khor lo
bsgyur/1 bstan pa 'i nyi ma rje btsun sa skya pa' i/1 rigs
dang chos las 'khrungs pa 'i bstan 'gro 'i mgon/1 don gnyis
rig 'dzin

a ki'i gtso

mdzad drin rtag tu

rgyas par

shog/1

APPENDIX

551

'chimed thar pa'i lam fa rab zhugs nasi/

rang

rgyud

smin cing sgrol ba'i

skal bzang thob/1 chos nyid bden

mngon sum

pa 'i rang

zhal

rtogs/1 phan

bde'i bkra shis mi nub rtag brtan shog/1

ces pa 'angl

dge tshul

ngag

rgyas

dbang rab

kyis bskul ba

'i ngorl sde gzhung

lung rigs sprul ming pal kun dga' bstan
bris

pa

dge legs

pa 'i

nyi

mas

su gyur

cig/1
4

[Tre hor gdong thog sprul sku

mchog bstan

pa

ngag

mtshan gyi zhabs brtan.} L ong ~l

i
fe
Dhongthog

dbang theg

'i rgyal

prayer

for

Trulku Ngag

dbang theg mchog bstan pa'i rgyal mtshan (T. G.

Dhongthog

Rinpoche,

b. 1934). Composed

(in the 1940s when in Kham?)

at

the urgent request

of the Dhongthog

monk Phur bu tshe ring. The

text:

ngag dbang Jam mgon

mchog snyan brgyud

dgyes pa'i thugs kyi sras/1 theg

bstan pa'i mdzod bzung nasi/ chos kyi rgyal mtshan

'dzin fa zla med pall

mchog gi sprul sku bskal brgyar

ces gdong grwa phur bu tshe

nas nan bskulltarl sga thag lung

'tsho gzhes gso/JI

ring

dgon gyi sde

gzhung lung rigs sprul

ming
5

[Mi

pas
nyag

Jam dbyangs

bris

pa

dgel

ri khud dgon pa'i] dbon sprul rin

bstan pa'i rgyal mtshan

prayer

po

che

kun dga'
gyi zhabs

brtan.

Long-life

for Ontrtil

Jamyang

Kunga

Rikhti monastery

Tenpay

Gyaltsen

of Minyak

com-

posed in the mid-1940s

in Minyak. The text:

bkra shis mtshan bzang yid fa dran tsam gyis/1 'chi

bdag bdud kyi g.yullas

rnam

rgyal zhing/1 phul byung ring 'tsho'i dga' ston

stsol mdzad pa'i/1 'chi

med lha mchog

gsum

gyis shis

par

stso/J!.

'jam pa'i dbyangs dngos rje btsun

sa

skya pa'i/1

mkhas kun dga' ba'i zab

rgyas

chos kyi tshu/J/ mdo

sngags

bstan pa'i rgyal

mtshan bsgreng slad dull

bskal brgyar zhabs brtan 'phrin las

rgyas gyur

cig/1

rnam

dag tshul khrims

sgra
sgrog pa 'i

rgyan

gyis

spras pa 'i

skull

legs bshad chos kyi

dbyangs
gyis mdzes

pa

gsung/1 rim gnyis ting 'dzin dpal

'i thugs//

ngo bor 'isho gzhes gso/J/

sgom pa 'i yon tan mthar phyin tell

mi bshig rdo rje 'i

thos bsam

nus pa 'i

brtse

dbang

mkhyen

dpalla

'byor zhing/1 mkhas tshul

gsum

gyis 'phrin las

mtha 'yas pas// bstan

gro rgya

mtsho 'i ph an bde

rtsa brgyud dpalldan bla

srung

rgyas gyur cig/1

ma 'i thugs rje dang/!

ba 'i byin rlabs dang/! bstan

nus

chos

rab 'byams rgyal

srung

mthu rtsalldan

mthu yis/1 ji ltar

smon

pa'i don kun grub

gyur

cig/1

pa

'i

552

ces sde gzhung mchog sprul

can g;yis mdzad pa'o/1
ii. Dedicatory

Prayers

SA I NT

rin

po

IN

SEATTLE

che kun dga 'i mtshan

(par ma'i

from Colophons

smon

byang)
[Kye rdor lam

1.

dus

bsdus

pa 'i par

byang

smon

lam.] Printing

colophon

to
the
Lekpa.

Kye rdor lam dus bsdus

pa

by Gaton

Ngawang

Xylograph

Edition,

Tharlam

monastery.

This

brief

work

was

written by Dezhung

to

Rinpoche
block-printed

explain

the

origin

of the

Tharlam

edition of

this work. He wrote it in about 1935, the time Gaton

gave

the Lam 'bras

slob bshad to the Thartse

Rinpoche

acted

meditation

gdod

nas

bde chen

shabdrung,

and

instructor.

The text:

rnam dag
rnam gyur mtha '

sprof bra/ stong chen chos dbying.r dang//

ye

shes

Dezhung

as

zung

Jug las!Isrid zhi 'i

klas

spro

ba 'i bdag/1 bla

ma

dges mdzad rdo rjes ring du

skyong/1

gang

gi

dang

po

brgyud

mngon rtog.r ius dkyil lam dbang

can Jug bde 'dill brtse chen
bstan pa 'i bdag/1 rje btsun rdo rje
'i lam

bcas/1 blo chung

snying

po

'i

snyan

'chang de 'i mthu

las byung/1

gro 'i dpal du yun gnas phyir/1 e wa1J'Z thar

mgon zhabs drung rjes/1 dbur mdzad slob bshad
thug.r bskyed las!! chos sbyin par gyi 'phrul

'di nyid bstan

rtse'i Jam
'dus

sde 'i

'khor

gsar

du skrun/1

mtshung.r med bla ma 'i zhabs pad brtan/1 bstan

rgya mtsho 'i gos can kun khyab pas!/ tshad ma bzhi
!dan snyan brg;yud gdams pa'i srol/1 mi nub phyog.r dus kun
tu rg;yas g;yur cig/1
tshul 'dir rgyu sbyor 'brei thog kyis gtsos pa 'ill gro kun g.rang
chen lam bzang 'dir zhug.r nasi/ rnam dag dbang bzhi 'i
nyams len mthar phyin tell zung Jug sku bzhi 'i
rgyal srid thob par shog/1
ces pa'i par smon tshig 'di'ang sde gzhung lung rig.r sprul
mingpas gus pa'i yid kyis smon pa dang chabs gcig rje bla
ma 'i gdan sa dga ' !dan sa bzang gling du bzhugs su gsol ba
bcas dge zhing bkra shis par g;yur cigll
:z., [Mi nyag bka' bzhi pa rig.r pa'i seng ge'i rnam thar
dge des
'dzin

g;yi

par

byang

smon

lam.}

Printing

colophon

to

the

xylograph
Kapshipa

edition
Rikpay

(Bka'

bzhi

while

in Minyak

dgon

1980 by the Sakya

97.6):

01J'Z

swa

the

of

Sengge.

pa?).

biography

Xylograph

Most

probably

in the 1940s.
Center,

(This

Raj pur.)

Incipit

gros.

Minyak

wrote

he

was

this

reprinted
(fol.

still dri med bka' dang dgong.r

ri'i sporll rmad byung blo

Minyak

of

Edition,

49a,

grel

ca.
p.

gangs

APPENDIX)

Just

prayers

date

of the

monastery

Bsam

'grub

dad pa'i

appear

this

before

up to

the

Bsam

nor

colophon

he wrote

nor

'grub

fols.

wrote

he

verses

four

to

of supplication

bu'i gling gi

rta,

shing

553

bu'i

mkhan

48b-49a

gling

abbots

entitled

brKJud gsol

'debs

(p.

The

zhes

(49a.4):

to bring

the

96f.).

bsam

nor bu 'i gling gi mkhan brKJUd g.rol 'debs dam pa

gong ma 'i gsungs mjug cung ma tshang ba 'i kha skong sho
lo ka bzhi bshes
gnyen blo bzang rab
'byor KJi gsung bzhinl sga thar lam sprul ming kun dga '
bstan pa'i nyi mas gsol ba btab pa dge/1.
'grub

iii. Addenda

to Lineage Prayers

(gsol 'debs dang brKJud 'debs kha skong skor)

r. Thugs rje chen po gro don mkha ' khyab ma 'i brKJud
'debs

byin

brlabs

mchog

rtsol.

'Gro

don

mkha'

khyab

ma

Thangtong

kun

thug.r

Gyalpo'

rje gcig

tradition.

bsdus

(see the following

has

used

in the

The

spyan ras

colophon
been

Lineage

Seattle

prayer

Aval-okitdvara

work).
Sakya

text

gzigsl.

the

for

practice
begins:
No

This lineage
Thegchen

in

rKJal

separate

prayer
Choling

center
and

regular

Blo

2.

and

in Dhongthog

were

both

verses

in

the

centers'

for

su

c,)os

skul

ba 'i tshig.r

bead

bcu gnyis.

Twelve

urging the mind

toward

religion.

text

The

mang

The colophon

[added

begins:

sdug bsngal kun/1.

by Dhongthog

po gro

thugs rje chen

Rinpoche]

don mkha' khyab

blo chos la bskul ba'i tshig.r

me hog

sprul kun dga ' bstan

These

verses

Thegchen

have

been

center in connection

su bead pa bcas sde gzhung

pa 'i nyi mas mdzad pa 'oil.

recited

were

with the

practice

also

in

the

Seattle

Sakya

Rinpoche's

'Gro don mkha' khyab

in Thangtong

published

bzlas

bya ba dang/

Choling center and in Dhongthog

Avalokite5vara

begins:

sgom

ma'i

kyi brKJUd 'debs byin brlabs mchog rtsol zhes

They

(Seattle),

books

recitation.

'khor ba 'i 'khrul

ces

center

Rinpoche's

published

in

the

ma

tradition.

Gyalpo's

centers'

books

for

regular recitation.

ras

Spyan

gzigs

bu lugs kyi brKJud

the

ras

Spyan

Tshembupa.

spyan ras

dmar

khrid

tshem

'debs kha skong. Com-pleting

gzigs

instructions

in the

verses

tradition

to
of

The text:

gzigs

dmar

khrid

tshem

bu

lugs

kyi

brKJud

'debs

kha

skong

nil mkhas

pa

'byor dang!/ grub

zhabs/1 Jam
Ia!! gsol ba

pa

'i dbyang.r

.II zab

shing grub

dngos

gsang snyan

mnga' bdag che/1 rdo

brnyes

'i dbang phyug blo

mkhyen

ye

shes dpal

gsa! bstan

skyong

brtse 'i dbang

brKJud rKJa

po

mtsho 'i

554

rje 'chang dngos

'dus rtsa brgyud

ma

bla

Ia// gsol ba

Mdo

khams

ras

meditation

ngag

dbang legs

kun

brgyud

'debs

kha

skong.

the

Mdo

shar phyogs

Jam

dbyangs

gnas

khams

ma

shar phyogs

The text:

khams

po

sogs/1 skyabs

.II

shar phyogs

gzigs

mdo

dbang

SEATTLE

by Konchok

Lhiindrup.

grub

pa

dbang legs

verses to

Completing
Spyan

ngag

IN

SAINT

ma'i brgyud

dbyangs

'debs

kha skong nil

brtse'i dbang/1 blo gter

mkhyen,

kun dga' Jam

zhabs/1 bsam gtan blo

gros

bstan

pa 'i dbangphyug

mtshan/1 chos kyi

nyi

rdo

ma rnams
rje

Ia gsol ba 'debs//

'chang//

Jam

ngag

dbyangs

zhabs/1 rmad byung mkhyen brtse

pa

'i dpal

mnga ' ball gzhan

bla

pa
gros

gi dbang phyug legs

ma

chos

kyi

blo

nus

phan snying

po

'i zhabs Ia gsol

ba 'debs//.
5

Tshar

chen

blo

gsal

rgya

mtsho'i

rnal

'byor

ma'i

brgyud 'debs kha skong.

Completing

verses

to Tsharchen

Losal

Gyatso's

Rnal

'byor ma'i brgyud 'debs. The text:

Na

ro

mkha

spyod

brgyud

brgyud gdams pa'i gter

brgyud

mnga'

bdag

'debs

kun

kha

rmor

mdzod
dga'

legs

nil snyan

skong

chen

snyan

rj;/1

'byung

zhabsllsnyan

gros Ia// gsol ba 'debs so

sa gsum skye rgu 'i gnyen gcig thar
nyin mor byed pa 'i nam mkha' legs// sa
bcu 'i dbangphyug bstan pa 'i nyi ma la/1 gsol ba
II grub
pa 'i sar bzhugs ngag dbang rin chen dang// grub pa mchog
brgyud spel mkhas

ye shes
rtse rje/1 sa bstan
/han skyes

brnyes

kun dga ' blo

kun dga ' bstan

Jam dpal bzangpo

dngos

mkhyen

brtse'i dbang

dbang

chos

kyi blo

rgya

mtsho 'i khyab

'dzin

pa

gros

6.

po

Ia// gsol ba

II Jam

dang//

'i zhabs/1 Jam

pa

Jam dpal grub

II rigs

mnyam

dpal ster

dpal dbyangs

rnam

dbyangs

bdag mchog/1 dran

basel mdzad pall bka 'drin

Ia// gsol ba

..

zhabs/1 grub gnyis

Ia// gsol ba

ngag

legs

..

rtsol/1

dang

pas

'phrul

dkyil

'khor

srid zhi'i gdung

med rtsa

ba'i

bla

ma

II

Dpal rdo rje

nagpo

chen po'i bla

ma

brgyud pa'i gsol

'debs kha skong. Com- pletion to Tsharchen'

s Brag rdzong

ma mgon po 'i brgyud 'debs. The text: Dpal

chen po 'i bla ma brgyud pa 'i gsol 'debs kha

rdo rje

dga ' bkra shis kun dga ' bsam gtan dang//
skyong

ngag

dbang phyug

dbang

bsam

Jam

dpal

gtan
bstan

mtshan/1
'dzin

nag po

skong nil kun

rin chen chos

grub

pa

'i

Ia// snying

'byunggnas

nas

II zab

gsang snyan

brgyud

chef/ mkhas grub dbangpo

ngag

mchog

'dzin

II grub
bla

mtsho'

pa

'i
'i

gros Ia// snying

pa mchog brnyes kun dga' nyi ma dang// 'dren
ma gsum gyis rjes su bzung/1 smin grol rgyun

zhabs/1 Jam dpal dbyangs dngos chos kyi blo

nas

rgya

dbang legs

APPENDIX

rtsa ba 'i bla

'i brgyud

pa

ma

!all snying

nas

555

II rang nyid kyis thob

pa

ltar sde gzhung lung rigs sprul mingpas gsol ba

btab pa'o/1

C. Biographies

i. Biographies

rnam
1.

(rnam thar skor)

(rtsa ba'i bla ma'i

of His Own Gurus

thar skor)

Rje btsun bla

ma

rdo rje 'chang

pa rin po che'i
rnam thar ngo mtshar nor
chen rg;yan mdzes.

Jam

mgon ngag

dbang

legs

New

Delhi:

(published

T.

G.

bu 'i phreng ba 'i zhal skong rin

Dhongthog

1990

Rinpoche,

in po-ti for-

mat, 55 folios (109 pages)

and

1-folio

preface by the

scribe). The biog-

raphy
Ngawang

of

Dezhung

Rinpoche's

teacher

Gaton

Lekpa

(1864-1941),

to supplement

the biography

written by

Dezhung An jam,

ma rdo
gnas ye shes

Rje bla
'byung

rje

'chang

ngag

dbang kun dga 'legs

pa

'i

rgyal mtshan
mtshar

nor

dpal bzang

po

rnam par

'i

thar

pa ngo

bu 'i 'phreng

ba (New Delhi: Gonpo Dorje, 1981).

ngur

smrig

gar

gyis rof/1

fol. 5): byang chub

..

gnas

bar gyi skyabs

sga stan

!dan

'chang
2.

Rje

rnam

...

rab 'byams

The work begins:

bsdus Jam dbyangs

ye

shes gcig

begins

(p. 107,

rgyal ba'i

Colophon

bslu med rje bla

ma

sum

bka 'drin

rdo rje

btsun

bla

ma

Jam

dbyangs

rgyal

mtshan

gyi

thar mdor bsdus

rna rgyan.

bskal bumg

Ga Lama Jam yang

(1870-1940)

Gyaltsen

Jamgyal

Rinpoche.

New

Delhi:

G.

more

of his teacher

commonly

Dhongthog

known

Rinpoche,

as

1983

in po-ti for-

(published

mat,

T.

The biography

61

Jam dbyangs

Colophon

It

pages).

rnam

..

begins:

!dan tre hor gdong

thog sprul sku

begins:

,'phrul rje btsun

rgyal mtshan gyi zhal

ces pa

ngag

'ang

dbang

sa skya pa'i/1.
rgya chen chos

kyi

spyan

theg mchog

bstan

pa

'i

snga

nasi skyes bu d.tm pa 'i rnam

thar nub
pas 'di 'dra zhig 'bri
dgos gsung bskul gnang ba dang! ches snga mo 'i dus
nas sku dbon dpal e
wa1f1 khang gsar mkhan po ngag dbang yon tan rgya
mtsho 'i zhal snga nas
kyang gnang
3 Shri sa skya pa sngags 'chang bla ma khri chen rdo
rje 'chang ngag dbang
mthu stabs dbang phyug drag shul yon tan rgya
mtsho bkra shis grags pa
rgyal mtshan dpal bzang po 'i rnam par thar pa mdor
Ia phongs

..

bsdus bkra shis skye

ba

lnga pa'i

Dhongthog

sgra

Rinpoche,

(published

dbyangs.

in po-ti format,

203

pages)

of the Sakya Phlintsok

Palace

(1900-1950).

Dagchen

The work

Ngawang

Rajpur:

1980

Thutop

T.

G.

Biography

Wanchuk

ss6

na

begins:

ru

SEATTLE

gu

mo

manydzu

IN

SAINT

gho pi ya! dag

pa

gnyis

zag

!dan

med

spros

bra/ chos kyi skull.

Dezhung

Rinpoche

completed

the

version

first

of this work in Seat- de in fall1974 (in the eighth lunar

month).
spring

He

fifth

day

New

York,

of the

by

other

the

who

Lhalungpa

gave

to

Rinpoche

process,

version

Sakya

Khenpo

disciples

Rinpoche

twenty-

at Bodhi

House,

information

Tendzin

Sangyay

Ngawang

sent

then

in New

for

not

could

Thutop

in

the

was

Delhi,

America.

oversee

Gyaltshan

Some

Sde gzhung

in

the

living

to India, where it

the

saw

L.

India.

cursive

edited

was

project

mchog sprul

publishing

po

to

through

were introduced
was copied by the
Jam rin

then

Dhongthog

complete

the

(dbu

byT. G.

who

Since

misspellings

text when the cursive original

4

still

on

much

of

then

substantially

it

month

in this

Rinpoche

depan

Sherab

completion.

lunar

were

manuscript

Dhongthong

work

finishing

edito-rial assistance.

Oezhung

about

the

1976,

close

Wanchuk

med)

revised

fifth

adding

submitted
and

then

summer

and

che 'i

into the
scribe.

rnam

thar

mdor bsdus. A brief biography of Dezhung T rulku An jam

(1885-1952)

Jam yang

Manuscript,

text begins:

Kunga

Ten-

mkhas

pay

Gyaltsen.

btsun grub pa'i

yon tan

mtshungs dang bra/ bal.

ii. Gurus of the Transmission

a.

ma'i skor)

r.

[Rje

Histories

btsun

sa

bzung

ba 'i gtam.}

Kunga

Nyingpo.

bde legs

01f1

skya

Lineages

pa

chen

History

po

of the

dbu-can MS, 7

su gyur

ten

E.

for

'khon

pages.

Gene

in

Smith

research

This

paper,

Asia

bod yig tshang,"

Colloquium,

pa

University

po

presented

kun gyi

doubt

connection

"The History

a paper

!tar

of Sachen

The text begins:

was no

to the Birth of Sa chen Kun dga' snying

the Rgya

gyi gdungji

conception

cig/1 rmad byung brgyud

bka ' babs shingl. No colophon.

unpublished

(brgyud pa'i bla

to the Sakya Founders

Relating

writ-

with

his

of the 'Khon
according

of Washington,

on

April

25, 1961.
b. Ten Hagiographies

(Sga

pa

'i brgyud

pa

ofLineage-Lamas

'i bla

ma

bcu 'i

to

to the Inner

from Gapa

rnam par

thar pa)

APPENDIX)

are ten

The following

hagiographies

Some of these biographies

by Dezhung

Rinpoche

Lotro

lineages

in

of that district).

had been previously

written

to Khyentse

and presented

at Dzongsar in I954 for printing. But they

of the Chinese

natives

to have been lost during the destruction

presumed

Revolution.

were

masters who

Gapa (mostly

are

of lamas

for the trans- mission of Sakyapa

important

Chokyi

557

Communist

In Seattle

takeover

and Cul- tural

in late I985, he passed

them

on

second time by dictation to Lama Kalsang Gyaltsen.

All

are

I.

cursive script

man-

uscripts.

[Sgrub brtson rna/

'byor gyi dbang phyug kun dga' nyi

The Biography
Rinpoche

(1846-1925),

pages.

Begins:

ma

rnam

'i

ofKunga Nyima

or

thar.}

Nyiga

19

sgrub

brtson

rna/

'byor gyi

dbang phyug kun dga' nyi

ma'am/

yongs grags su

nyi dga' rin

po

che zhes by a ba

'i skyes chen dam

pa
2.

del.

[Grub thob byams

Biography

of the

pa

bstan 'tizin gyi

rnam

thar.]The

Trindu adept Champa Tendzin,

I9

pages.

Begins:

grub thob byams

ra

pa bstan 'dzin nil sga yul

grong dul
grong smad tshang zhes pa

khri 'du pad lung zhesl

shag

nang
3

fa/ rab byung I4 pa'i

La 'khrungs pal.

[Khyab bdag

thar.}The

Biography

Khyabdak

khyab

ngag

bdag

dbang bsam gtan gyi

of

Ngawang

Samten,

27

pages.

Begins:

ngag

dbang bsam gtan nil rab byung

sga

rnam

I2

pa 'i

Jug tsam

nas

khog skye dgu

mdo dang thag nyel.

4

{Tshe

'tshams

pa

byams

pa

dar

rgyas

kyi

rnam

thar shin tu bsdus pa.]

The Biography
Life of

disciple

of Byams

pa

dar

rgyas,

page.

of

Kun dga' dpal 'byor and ofPonlop Loter Wangpo

(I847-I914),

men-

tioned in several
biography.

this sketch

corrections.
I

passages

Two versions

are

of the latter's

of

found,

one

incorporating

spelling

Version

begins: shel dkar [sic] tshang fa 'khrungspa'i

tshe

mtshams

byams

dar

rgyas

uncorrected

pa
zhu bade nil. Version

[the earlier,

version]

begins: she/ dkar tsha tsha tshang fa 'khrungs

pa

'i

tshe bsam [sic] byams

pa
5

dar

rgyas

zhu ba de nil.

[Jam dpal bstan

The Biography

'dzin phrin las kyi

rnam

thar.}

of

'Jam dpal bstan 'dzin phrin las. The subject,

'Jam dpal bstan 'dzin

phrin las,
Chokyi

Gyaltsen

was

ordained

at Ngor under Palden

sss

(1784?-1854?)

med) MS,

tenure

pages.

orrz

was ca.

1823-1829.

II

Begins:

bde leg.r

su gyur

cigll

skya 'i bstan

'dzin

chen

..

po

nasi yi dam rdo

[Kun

rgya mtsho'i
rnam thar.} The

dpa'

snga

b/Q gter dbangpo 'i zhal

Jam dbyang.r

mo
spangs sems

rje btsun
6.

whose abbatial

SEATTLE

(dbu

Cursive

sa

IN

SAINT

chen

po ngag

dbang

bshad

sgrub

Biography

of Ngawang

Shedrup

Gyatso. The sub-

ject,

Ngawang

Shedrup

Gyatso,

was

ordained

at

Ngor under Ngag

dbang blo

gros

bstan 'dzin, whose abbatial tenure

was

1842-1849. 14

pages.

Begins:

kun

spang.r

rgya
7

mtsho nil rab byung I4

[Mthu

..

sems

dbang bshad sgrub

pa 'i
ma chos

stabs dbang phyug nyi

pa

ngag

'phel gyi

rnam

rna

chos

dpa' chen

thar bsdus pa.}

The
'phd

Biography

was

perhaps

ofNyi

rna

chos

'phd.

Nyi

born in about
by Byams

and

1810-1815?

was

ordained

at Ngor

pa

dpal ldan bzang

..

po ca.

pages.

183o-1835.

Begins:

mthu stabs dbang

ma

phyug nyi

nang
8.

[Sga skye

rgu

chos

dgon

pa

'phel nil rab

'i grub

pa

byung bcu

bzhi

pa

'i

'i dbang phyug kun dga

dpal 'byor gyi

rnam

thar.]

The

Biography

of

Kun

dga'

dpal

'byor of Ga Jyeku

monastery.

dgan

pa

pages.

'i grub

The

text

pa 'i

..

begins:

sga

rgu

skye

dbang phyug kun dga' dpal 'byor nil

9

[Khri

'du skal bzang dgon gyi

snang rtse

ri khrad

pa

kun dga' chos kyi

dbang
Lhang

po

'i

rnam

thar bsdus pa.] The Biography

of

rtse Ri

khrod

kyi dbang

pa or
po

Ri 'go Rdo

rje 'chang

Kun dga'

chos

of

T rindu Kalzang

dgon. 6

pages.

Begins:

'khri 'du skal

bzang dgan gyi

'am/

snang rtse ri khrad pa kun dga ' chos kyi

yangs grag.r bla
ma ri go rdo rje 'chang zhes bya ba de nil.

dbang

po

[Rje bla

10.

ma sga stan ngag

dbang leg.r

pa

'i g.rungl kun

dga' chos lha 'i

rnam

thar.] The Biography

(1) Previous
Chos

of Kun

dga'

chos

lha.

life:

rgyal

rab brtan (p. 2ff.);

(z) Present

life: Kun

dga' chos lha. 23

pages.

This

is

biography

originally

written

by

Gaton and retold

from

memory

by

Dezhung

Rinpoche.

Begins:

kun

khyab zab g.ral

dbying.r

nas ma g.yos

bzhin/1

gra

Ia phan

bde 'i dga

stan spel slad dull.

Colophon:

'di Ia dad

gus

ces pa

'di

mchog dang !dan

ni

rje

dge sklng kun dga ' rab brtan gyis

ngarl rje bla

bla

ma

pa
yang yang

bskul ba 'i

ma

nyid kyi zhal gyi bdud rtsi slang ba shiikya 'i dge sklng

ngag

dbang leg.r

APPENDIX

pas! slob dpon rin

pa

thai du g.rheg.r

po

nams rtse mo Ja ' ius zang

nges g.rang chos kyi dga 't shai thub
du grub pa bg;yis pa 'o/1.

che bsod

'i nyinl

bstan bshad sgrub giing

iii. Biographies

of Recent Sakyapa

(phyis byon
The

559

sa

skya pa'i
three

following

autobiographies,

rnam

Masters

rg;yus

thar lo

skor}

are

biographies

ostensibly

each

soon

written by their main subjects

after their arrival

in Seattle in 1960.
But Dezhung

person

in the

assisted

as

Rinpoche,

the only highly

literate

group,
each

of

them.

was,

He

to

use

the

traditional term, the "scribe"

ge

(yig
assistant

pa), which in this

case

included

the role of

and ghost

writer,

especially

of the

opening

and

concluding

verses.
1.

Shri phun

'khon rig.r Jig.r brai

bsod
tshog.r rin

nams
po che'i

tshog.r pho

ngag

kyi

pa

'i

dbang kun dga'

byung

phreng

brang

ba

mdor

tsam

brjod

pa sna

ba. Biography
Phiintsok
1929)

begins: 01J'Z

rtog.r

written

swa
yon

stil

niece's

Dagchen

Rinpoche

in Seattle

in late

1960.

text

The

mnyam

rgyai kun dang

yang//.

This

of his

husband

includes

at

the

end

discussions

number of related

terms and subjects.

29-page

dbu-can

The present

Shri

sa

skya

on a

text is based

man-

uscript written in Dezhung Rinpoche'

2.

of the

spang.r

tan

brief biography

of

of Jigdral

palace (b.

pa

'khon

hand.

ngag

rig.r dge sbyong theg chen

dbang kun dga' bkra

shis phrin las kyi byung ba brjod

'i

me

pa rnam

g.rai

nor

bu

long. Biography
ofTrinlay

Rinpoche

of the

Phiintsok

palace

(b.

1934) written in Seattle

in late

1960.

The

text

begins:

01J'Z

swa

stil

rab

mdzes skft ni mtshan dpe'i

rgyan

g;yis spras/1.

The

present

text is based

on a

n-page dbu-can manuscript written in Dezhung

[Sa

skya'i

bdag

bu khrid kyi byung ba

mo

Jam

Rinpoche's

hand.

dbyang.r padma

dpai g;yi

brjod

pa

'Jam dbyangs
dpal

Dagchen

mtshan dpe'i mdzes sku ma.} Biography

of

padma

gyi

bu

Rinpoche

Phiintsok

khrid

(b.

1934),

wife

of Jigdral

of the

palace.

The

text

begins:

01J'Z

swa

stil

mtshan dpe'i mdzes sku yid

Ia dran tsam g;yis/1 dus

min

'chi ba 'i Jig.r

las dbug.r

dbyung nasi/ 'chi med tshe

yi dngos grub

dpai

mos rtag

stsoi mdzad pall lha

This brief biography

was

mchog

myur ma

tu skyong.r/1.
of Dezhung Rinpoche's

niece

text is based

on an

written in Seatde in late 1960. The available

[incomplete?]

6-page

s6o

dbu-can
The

manuscript

verse

opening

IN

SAINT

written

in the

displays

the

SEATTLE

skills

too. The final

no doubt
verse was written

in Dezhung

own

spangs

tan

maternal

uncle,

hand:

who

med skyabs/1 dkon

grags/1
yis/1

yon
g.rum

mchog

gang gi
rang gzhan

assisted

rtog.r

byin

zhes

brlabs

nus

gnyis

lhun

don

own

subject's
literary

her

hand.
of

Rinpoche's

mthar phyin

na

srid
pa'i

her

elsewhere,

lhan
bden

bslu
[?}par

pa

grub

bkra shis shog/1 dge 'ol dge 'o/ dge 'o/.

E. Buddhist

Doctrinal and Liturgical Writings

(nangpa'i
I.

Nges

lta

sgom

don phyag

dang cho
rdzogs

ga

dbu

phyag len skor)

gsum

gyi

Ita

sgom

gyi

gnad mdor bsdus 'khrul

brallegs bshad mkhas
exposition
theory

traditions

pa 'i

zhal lung. A comparative

of the

and

meditative

practice

of

three

main

within Tibetan

Buddhism.

Written in Seattle

in 1967 at the request

of Edward Conze.
An dbu-can. MS in the author's

It begins: zla med

own

hand, 52

pages.

gro

pa

ba 'i 'dren

An English

a 'i

first

section

University

Colloquium,

same

time Wylie announced

trans-

lations of other sections

were never

(which evidently

In his

states

Wylie

footnote

composed

Nyingma

on

4, 1968; at the

forthcoming

completed).

of the

to the Inner Asia

ofWashington
October

tog!/.

was

by T. V. Wylie

presented

shaky

translation

that

the

work

was

by Dezhung

Trulku in 1967.

2. Zhi lhag gi ting 'dzin

manual

calm-ing

for

copy

Xerographic

own

author's

1980s

by Richard

the bibliography
'"A

Light

Cultivate

and

is said

1974

1975

been

ms.,

Rinpoche

published.

in reply

as

(1995),

tion:

of Tranquil

translated

1985."

original

Nyima),

by

A French

This

work

to the requests

practice.

into English

Libera-

Absorption

Insight,'

unpublished

or

to

can

dbu-

(Chokyi

Path

sgron me.

meditation

translated

of Deshung

Profound

to have

was

Barron

the

Penetrative

Barron,

ca.

for

tshul thar lam

insight

34-page

of

hand. It

sgom

and

in

in the

cited

p.
Way

in

517:
to

Abiding
Richard

translation

was

written

of Lama Tshe-

wang

Gyurme

from Lama

and

number

Kalu Rinpoche's

of his Canadian

Vancouver

center.

students

Begins:

ma dang Jam pa 'i dbyangs la phyag 'tshal lo/1 de la

gang zag las dang skal ba !dan pal thegpa bla na med pa 'i
lam la zhugs pa rnams kyis/1. Colophon: .zhi lhag gi ting
'dzin sgom tshul thar lam sgron me zhes by a ba 'di nil
bka' brgyud kun khyab chos gling gi chos grogs rnams kyi
nyams len la phan phyirl mkhas grub gong ma
bla

APPENDIX

rnams

gsung

kyi

gees

btus

'bod

pa

zin

su

sde gzhung lung rigs

sprul mingpa kun dga'

bstan

pa

gro

kun

bas

mkhyen

mar
rnam

'i nyi

ye

shes 'thob

'i 'du

gsum pas

bris

pa

par gyur

cig/1 II.

sa

'i phyag bzhes !tar

'i dge

Bstan

gro

pa

'i bdagpo dpal

skya

pa

mgon

'i bsags sbyong

gi

nyams

1m

ngag

'don

rgyun

khyer bya tshul tshogs gnyis

lam bzang. A manual for the introductory

according

practices

(mgon

gro)

to the Sakyapa

tradition. This

was

written

ca.

1976 (?) at the request

ofSakya Thegchen
Choling

members

in Seattle who wanted

to practice

the "foundation"

practices

in the Sakya tradition. Photocopy

originalt6-page

can
swa

stil

of the

dbu-

manuscript

in author's

own

hand. It begins: O'!l

spang rtogs

yon tan

rgyal kun dang

mnyam

yang//. Colophon

begins: de ltar rje btsun

sa

skya

pa

'i phyag bzhes ltar/.

The work

was

slightly expanded

and translated

into English by H.H.

Sakya Trizin Rinpoche
Chophd at Puruwala

was

March 1979. It

and Ngawang

Samten

in
calligraphed

by Yen. Thubten

Chodar and pub-

lished in

bilingual version, Singapore: Singapore

Buddha Sasana Soci-

ety (Sakya Tenphel Ling Temple), 1979. The Sakya

Monastery

in Seatrle

has brought

with

different

on pp.

lineage

Bstan

pa 'i

out

modified

xerographic

reprint

final

99-102.

srung rnams kyi gtor ma dang skong ba

myur grub. A manual for Mahakala
(Mgon po 'i bskang gso), being mainly a

chos

mtkJr bsdus phrin las

ritual

practice

compilation

It

was

Cyrus

center,
revisions

first

of brief works by early great Sakyapa

published

Stearns)

Seattle,

in

from

in

The

(with
the

1981.

Swift

an
Sakya

It

was

English

translation

Thegchen

reprinted

Accomplishment

masters.
by

Choling

with

some

ofAction:

An

ated

AbbreviReliable

pp.

Torma

Dharmapalas

and

begins

mchod gtor

(p.

gro'i dpal

mgon

'bul bar

ces pa

48):

mtshungs medl

..

'dod pas!.

'di'ang

sa

The

srung ma
colophon

bdun ma'i bka' chos skabs kyidka' ba'ignad

ga'zhigzin

su

Mind-Training

bkod

Teachings

pa.

Explanations

of Chekawa

given

Seattle. Notes by Dhongthog

28-30,

1980.

It begins:

chos skabsl (rgyal

6. Nying

thig

the Nying thig

sras

ya
ya

of

the

1991)

bstan

skya

Blosbyongdon

Monastery,

Sakya

(p. 15): chos skyong

15-48. The text begins

rnams Ia

Ritual for

Fulfillment

(Seattle:

the

by Dezhung
Rinpoche

blo sbyong don

bris

Rinpoche

in

dated November

bdun

ma'i

bka'

thogs med kyi grelpa'i steng nas).

bzhi'i

rnam

bshad. An explanation

of

was

bzhi. This

reply to

later

mentary

he first wrote

checked

notes.

snying thig
7

in Seattle

juniper

ya

this

It

and

to Dilgo

..

ma

author

bsang

incense

Rikhii

Kun dga'

as

it

was

Yongdzin

ma

p ~g i
ta

rna.

on a

is

similar

Ngor
Palden

d4ng lhagpa 'i lha

colophon:

sde gzhung

zhes

pa

'di

later

abbot

mchog sprul rin

rgyal mtshan

Ia bzhag

go

po

che

of the

addition.
by

(and

The

the
Minyakpa)

Gyaltsen.

phyag

ni

is said
Lungrik

name

The

..

It begins:

'tshal lo/1yul lha 'i

bsang mchod bya bar 'dod na/ bsang rdzas

The

offering

Dezhung

work

Chokyi

Ia

for

is that of Dezhung

in the colophon

the colophon

based

'tshal lo/

in Minyak

to be by

Trulku

who

the tshom can)

ritual

deity

bstan pa'i nyi

nineteenth-century

bla

in

supple-

few

Ia phyag

This

a gzhi bd4g

appears

An jam, though
work

to

mchod.

Khyentse,

added

bla

begins:

bzhi zhes bya bal

brag gi

by Minyag
Trulku

1960s

in the eacly

(A Work of Doubtful Authorship,

Bzhag

SEATTLE

question from Gene Smith. In order to clarify

points,

doubtful
also

written

IN

SAINT

me hod pa

zhi kha'o
kun

brag bsang yig

dga'

tshang

nas

bstan pa'i

gsung rags

zhus

nas

ngor yongs

khong gis

nas

bzhag

mdzad
8.

brag

mchod

/tar

gzhir

bzhag

bris

te

pa'o/1.

Mii

rnam

tzi'i

bshad shin

of the six syllables

the

'dzin dpal ldan chos kyi rgyal mtshan

bsang

matzi padme

01'fl

bsdus

tu

pa.

Explanation

of

hii1fl

mantra

of Avalokite5vaca,

written in Seattle (in

the

on

1960s?)

rgyas Ia skyabs su
smon pa byang

Incomplete

note

chub kyi

cacds.

sems

..

01fl

sangs

(rang

rnam

Begins:

bskyed!

(gsung thor bu)

F. Minor Writings
i.

six

grol

Autobiographical

Writings

zin bris skor)

1.

gzhung

[Sde

mchog

po

sku phreng d4ng

sprul

d4ng gnyis

pa

sku
'i lo

rgyus

mdzad 'phror Ius pa.]The beginning of a history of the

Dezhung trulkus.
This

incomplete

Rinpoche's

work

was

found

among

Dezhung

papers.

It begins:

'das Jam dpal

bla

ye

ma

shes

d4ng gnyis

su

med

pa

'i beam

!dan

sems

dpa ' Ia phyag tshall o/1 thar lam sde gzhung

sprul rin

po

nyid kyi sku phreng d4ng

2.

[Sde gzhung rin

gnang

me hog

che de

po

che

po

rang

nil.

nyid sprul skur

ngos

'dzin

tshul skor.}

History
Dezhung

of Dezhung
Lungrik

Rinpoche's

recognition

as

the

APPENDIX

Trulku. Written in Seattle for Gene Smith in the early

196os. This work

as a

survives

typed

romanized

text, 3

pages.

The text

begins: {sku phreng

dangpo]

(grub dbang byang chub nyi ma) de 'i sprui sku

am yang srid myan

grags lung rigr nyi ma de 'i sprui sku kho
bstan pa 'i nyi ma yin
par gragr sol.
3 [Rang rnam shin tu bsdus pa] Don gnyis
very

graphical

Aims."
skalldan.

Ot?Z

lo I906

las

!hun grub. A

brief autobio-

Realization

bo kun dga '

..

sketch

"The

Spontaneous

Composed

in Seattle

in 1979 for N gag dbang

It begins:

sva

still bdag sde gzhung sprui sku 'i ming can/ spyi

mam mdor
mam dkar ma. A
Rang

brief,

khyugs-script
edited

entitled

of the Two

bsdus

incomplete

pa

mdzad

'phror

autobiographical

Ius

pa sngon

sketch.

3-page

manuscript

by Dhongthog

Rinpoche.

The

narrative

goes

up to

his early stud-

ies

under

before

Gaton

leaving

for

Derge.

The text

begins: phran gyi lo

rgyus

mdor

mnyam

bka 'drin

med

ston rdo rje 'chang

approx-

he wrote in

go to

longer

1970,

imately

no

University

was

more

a year

after he could

following

who

..

nyid

kyi

"Autobiographical

x"]

had been sending

bkra

shisl don

rang mam

year

up to

1940

written

on

mdzad

snga
'phror

lus pa]

undated,

incomplete

autobiography,

gives

the most complete

was

him books.

sketch

An

which nevertheless

his studies

unsuccessful

letter

phyi phran Ia

no.

his

It

begins:

[Rje

mthus

part of a letter

'grub/ dge legrl phun tshum tshogr/ nyid kyis

dkar gyi

evidently

than

of Washington

was to someone
draft

This

little

mam

las

the

knee operation.

The original

..

sngon
sga

tsam/1

account

of his life since it

covers

the

and his
both

travels

up to

1942.

The original

sides
(circled)

ing

of

single

sheet

of

paper

it

was

was

and

number

in his surviv-

papers.

Evidently

written

in Seattle

in

the early 1960s, but

never

or

completed

submitted.

The

text

begins:

bdag sde gzhung lung rigr

sprui ming

sga

byangphyogs

nyag

[Mi

6.

..

pa kun
nas

skye dgu mdo

slob

rtsom] [Khams mi

tu

byon

of Dezhung

of his

'i

mchog

nyag
mam

Rinpoche'

activities

one

pa

dga' bstan

pa

'i nyi

ma

nil khams

lung rigr dbangphyug gi !jags

thar zhal skong.] An

account

in Minyak

in the 1940s written in 1995 by

younger

disciples

at

the

time,

the

Rikhil

monk

Minyak

Lungrik Wangchuk.
Manuscript,

monastery
The

bstan

pa

13

pages,

written

on

Minyak

Rikhil

stationery.

text begins:
'i srot/1. The

rigr brgya 'i khyab

bdag kun dga 'i

ces

colophon:

zla
tshes

bcu

rg;yan

bod rab

ba 'i dbang
thog

phyogs

mar

IN

SAINT

SEATTLE

mo phag gi gro bzhin

pa gnyis pa mar ngo 'i
dus bzangpor rdzogs par

shing

kyi rdzogs

'char

ba 'i

bris/ zhes slob dman lung rig[s} dbangphyug

mam

[!<dng

pa

mdor bsdus

gis sol/.

pa

mdzad 'phror

Ius

bkra

z."]

incomplete

shis bde legs ma.} [=

"Autobiographical

no.

sketch

brief,

autobiography,
which takes

monk his

ter

mason

Garon

temple

one

side of

text

tshe

sngon

'chang

the

as

murals

one page

as

his assisting

the

of

rebuilt

The original

was

shis

..

bde

mam dkar g;yi las

gi gdan sa thag lungdgon

"Autobiographical
autobiography
sheet,

ba tshes
sketch

on

written

with the above

the top of the first

title

page

Thaklung
written

sga ston

pa 'i
no.

ri mo) zhes
3"]

the front

on a

An

pa

paper

rang

rdo

rje

dkar

po

bya

ba [=

unfinished

and back of

slip of

on

papers).

nga

legs/ dge'o/

'phros/

Sde gzhung sprul mingpa 'i byung ba brjod

tshes kyi zfa ris (zla

as a young

55 in his surviving

(number

bkra

begins:

far

1920s.

in the early

The

8.

the narrative

single

attached

to

(a later addition dated 1962). The

was

work

written

never

evidently

on

hosts. The text

dbang

original

phyug

nyi

ma

rje

mo

can
sgang

'i

thag

lung

btsun

pa

pa

zhes

grwa pa

his departure

studies

of Sanskrit

some rare
9

[!<dng

mam

sde gzhung

sprul

sgang

drug las/

byangphyogs

pa

ngos

chu 'i

cang

ha

phu

/hag. The narrative

and the beginning

Palyul

Lama,

and

it

goes
of his

contains

shin tu bsdus

grub

kyi

ten probably
grub in Benares.

bfa

pa

'phags yul

va ra na si

fa

ma

brief autobiographical

begins:

Jig
The

skya 'i chos sde thag lung

nyis brg;ya

under

sti/

gsum/1

'bri

lung

sa

for Derge

nas

mdo

swa

01!1

zhabs/1.

ma'i

nas

but

details.

bzhugs pa'i bla

bsam

begins:

phran

'i

par/

1960s,

to his American

mam pa

sgrol

rgu

skye

zhes

up to

early

bod yul mdo khams

thag mi ring ba 'i snyed?

dgon

sheet

mchog

gcig gi lam/ fa gnyis brgal

'gram/

the

submitted

begins:

nil gangs

'bri zla zal

or

dkon

autobiography

pa

ming

in

Seattle

the attached

gnas

bslu med skyabs

rten

in

completed

ngor

mdzad pa.} A

very

sketch writ-

in the 196os

in

letter

to Lama Bsam

It

ma

bsam 'grub fa/ yig don/ rje bla

brtses bzung tshul!.

IO.

mkhan chen zhig fa

gsungs

mas

thugs

[Gsan sbyong mdzad tshul bsdus

pa.} A brief

pa

account
grand

of his

abbot

Ghoom

phran

nasi

snyan

in

Khenchen

sa

letter

Sangyay

Tendzin?)

..

written

skya'i

brg;yud 'dzin pa kun g;yi

ngag dbang
pa mchog gi zhal snga nas

rje 'chang
legs

studies

(Sakya

gtsug nor/

It

to

the

begins:

sga ston

rdo

APPENDIX

II.

(Sga

account
Dezhung
dated

main commands

Rinpoche,

extracted

29, 1977

March

papers).

'chang

bdag gi

It begins:

ngag

dbang

(old

..

legs

pa

rin

chung Ia lugs gnyis bka 'drin

ljid che ba phebs don/

rgyus sna

(lo

ii. Histories
I.

rnam gsum

ston gyi zhal gdams

of the three

Bod ljongs

mdo

gave

letter

the draft

from

number

An

Gaton
of

31 in his

unedited

rnam 'dren bla ma rdo rje

po che'i zhal snga nasi phran
'khor thabs brall nga !a bka '

tshogs skor)

khams

nyung bsdus gtam

gyi sa bon. A brief

gyi skor.)

that

sga

!dan

skyur

g.rum

gyi

byung

tshul

history of Gapa, Denma, and Kyura

districts ofKham.
Xerographic

own

hand, 54

Written

copy
pages.

in Seattle

of

dbu-can

(ca.

1965)

original

in reply

in

author's

to the request

sent to him by letter

sti/ dri med

u chieftain
ye shes

thugs

gzi

by the

swa

Dra'

rje'i

'bar

Rinchen

bas//

shes

T sering.

bya'i

Begins:

01!1

gnas Ia rmongs

..
..

pa'i muri bsal nasi/.

ces pa
sga gra'ur
rje lha sras

'di 'angl

Colophon:

spyan

yang.rl

dpon mi
zhal
2.

nyi

snga

gnyis

mkhyen

rin chen tshe ring zhang db

pa'i

on

gyi

nasi

[Sde gzhung

ma

lugs

pa

lung rigs sprul sku kun dga ' bstan

nas snga
pa 'i lo rgyus sna

'i

'i zhal

rjes thos
zin bris

su

tshogs gdong thog sprul skus

btab pa.]

Various

histories

recorded

by

T.

G.

Dhongthog

sde gzhung

Rinpoche:

t igs

lung

sprul

nas snga

ma'i zhal

(198o/nl23

sku

kun

dga ' bstan

pa

'i nyi

rjes thos pall

Ia kho bo [gdong

thog sprul sku)'i

shag

Ia gsol tshigs phul).

3

rabs

Ngor

nor

wa1!l

chos

za ma tog.

Dezhung

Rinpoche

from

memory

Smith in Seattle

A list ofNgor

at

the

request

rin
abbots

of

compiled

Mr.

E.

by

Gene

in the

early 1960s. Published

pp.

gyi gdan

grangs

bu 'i phreng ba 'i mtshan

chen

(x989b),

!dan

as a

romanized

list in Jackson

74-77.

Chos !dan

sa

skyong rgyal

po

sde dge'i gdung rabs kyi

mtshan phreng rin

chen phreng

ba. A brief

summary

and

Dezhung

Rinpoche

addendum

to the Derge royal

genealogy,

memory

compiled

request

the

dbu-can

script

of E.

Rinpoche's

Smith.

Rinpoche,

published

text

copied

in

Summary

and

in Josef Kolmas

Hungarica,

Bod shar phyogs

che long tsam bkod

list

Continuation

of

the

rgyal-rabs,"

Acta Orientalia

Gene

"Dezhung

sDe-dge'i

from

by

Dhongthog
(1988),

by

in 1964 at

of the

khams

vol. 42,

khul gyi

sa

pp.

n9-152.

dgon

mtshan

tho

pa.
main

written in Seattle at the

Sakyapa

monasteries

in Kham,

566

request

of Dhongthog

sa

khul gyi

dgon

ces sa

SEATTLE

med)
khams

tsam bkod pal sde

tho che long

po

(dbu

Cursive

bod shar phyogs

Begins:'

mtshan

gzhung sprul sku rin

Colophon:

Rinpoche.

pages.

manuscript,

IN

SAINT

cher bka ' 'dri zhus las zin tho/.

dgon

grangs rags

mtshan

rim tsam yin

gsungl gdong thog sprul ming bstan pa'i rgyal mtshan gyis

reg

zig tu bris

pa

dge/1.
the tshom can)

6. (A Work of Doubtful Authorship,

Bod kyi rdo rje gdan dpal

na

og

lendra gzim

rin

po

sa

bon.

che'i

sku phreng rim

gyis

rnam

thar

brief history

pages.

Begins:

gshegs

shut

pa

among
lamas

lam//

rigs

of the
Rin-

this history

(such

Tsultrim

dad pa'i

as

(dbu

dus

gsum

lamas

med)

gsum
'phags

ofPhanpo

manuscript,

rgyal

pa

ba

ma

Ius

par

skyed

No colophon.

history

Dezhung

Because

Cursive

swastil

07fl

'i yum/1.

This

pa

bsdus

tu

monastery.

Nalendra

byed

shin

of the Zimwok incarnate

poche's

Trulkus

pape,:s

after

was
his

found
passing.

is not known to the main Nalendra

Chobgye

Gyaltsen),

Zimwok

it

Rinpoche

may

and Nalendra

have

been

Geshe

written

by

Dezhung

Rinpoche,

about

the

work,

moreover,

founder

lineage

who

mention

Ga Rabjampa

as

ofRongton,

One

of the

does

deal

in the

find

Ga Tharlam

among

Kunga Yeshe

would be expected

a great

knew

definitely

in question.

dgon

the. disciples
Rinpoche

ifDezhung

had been the author.

7.

Rgya

ghost
Seattle

at

set down

(dbu

stil dar

rtse

zhig yod

pa

rgyus

zhon gyi lo

in writing

request

the

Cursive

lo

nag po g.yag

'dre

story

na rgya

pages.

1960s

in

Nornang.

Begins:

07fl

nag po g.yag zhon zer

rgya 'dre nag po g.yag zhon

swa

'dre

red. Colophon:

ba

gyi

rdzogs sol/.

iii. Verses of Benedictions

(bkra shis

a.

2.

A Tibetan

early

Ngawang

ofGeshe

med) manuscript,

mdo

rgyus.

in the

Letters

smon

and Other Minor Writings

lam sogs)

(chab shog skor)

Dezhung

Rinpoche

correspondence

over

with various

the

kept

up

voluminous

years

teachers,

disciples,

and friends.

It has

few of his ordinary

letters,

not been possible for

me to

gather

and they have not

more

than

been
future

described

editors

some.

publish
auspicious

shis

here,

though

it would

be

good

if

could

few

letters

or

cards

containing

verses (bkra

kyi

section below.

tshigs

bead)

are

presented

in

a separate

APPENDIX

to Questions

b. Answers

(dris /an skor)

A number of cards and notes exist that record the

answers

gave to

he

students

his

about particular

points

or

vocabulary.

not been

These have
described

here, though Ihope they

can

be included

in the future.

c.

and Lama's Sayings

Quotations

(bla

ma

or

When teaching

when asked

verses

quoted pertinent
sayings

grung sgros

'i zhal gdams dang

of famous

skor)

question,

he often

or

from the

from scriptures

lamas. A few of these that he wrote

can

out for his disciples have been preserved. Ihope they

be included in

future edition of his works.

d. Diaries

(nyin deb skor)

Nyin

chen

deb

mo.

1986. He regularly

occasions

late

completely
diary

entries

in

His daily

kept

his

life when

overwhelmed
mainly

diaries,

from

daily diary, except

by

recorded

he

other

very

was

until

1960

on

the

rare

unwell

or

obligations.

The

his

daily

briefly

prayers

and

recited,

along

meditations,

and

many

with

numbers

meals, going places,

visitors

dropping

by, and

About

bound

volumes

survive

rwenty-five

Tharlam

House

on

1960-1963

in Bodhnath.

pages

loose

Diaries

These

Auspicious

Verses

(bkra

nyams

mtshar

such

so

as

forth.

at

the

for the period

s ur~ vive

also

papers.

miscellaneous

mantras

of

events

mundane

were not

among

his

suitable

found

for publication.

e.

sna

Various

shis kyi tshigs

bead

tshogr)
[Chu stag lo 'i

1.

poem

ngag.} A
from

three

March
Gene

5,

on

written

weeks
1962,

of religious

and

It

Smith.

snyan

Dezhung

presented

on

Leon

to

ma

bla

begins:

return

Rinpoche's

seclusion

rje

Mon-

day,

Hurwitz

and

la phyag

'tshalloll chu stag cho 'phrul dus bzang pori/.

2.

[Bag ston

poem

the marriage
Stocking

swastill

gsum

kyi bkra

shis

written by Dezhung

in Seattle

gang
dang

mentions

of his

Ia skyabs
bla
the

ma

smon

lam.} A congratulatory

Rinpoche

dentist,

in November

na

bslu med

rje

Tibetan

in connection

Charles

1962.

pa

btsun
date

Webber,

It begins:

07!l

'i mgonll dkon mchog

mall.
of

with

to Dede

The

composition

colophon

as

the

twenty-eighth
water-male-tiger

day

of the

year,

ninth

lunar

i.e., the Dge-byed

month

year,

of the

5 6&

number

IN

SAINT

936 of the Tibetan system,

SEATTLE

corresponding

to

1962 of the Western calendar.

3

Three

were

to

addressed

Richard

S.J.,

who studied

under

Rinpoche

in Seattle

in the 1970s.

gros

'byor

was

Sherburne

given

verses

auspicious

Sherburne,

the

Tibetan

name

Blo

chos

by

Dezhung Rinpoche,
and it is by this

(A.)

name

A Christmas/New

that he is addressed

in them:

Year's card sent to Richard

Sherburne:

bya 'i gnas Ia mkhas/1 gros bzang khrims

snyan pos/1 chos mos skye dgu dga ' bar skyed/1
'byor pa bzang pos mchod Ia bstodl/
blo chen rgyal ba 'i sras po a ti sha 'ill gtan gyi 'dun gros lam
gyi sgron ma dang// chos rje bla ma 'i byang chub bstan bcos
fall rnam dpyod 'byor pa mnga' khyod bsngags par 'os/1
lugs gnyis khrims kyi shing rta Ia zhon nasi/ blo gros snang
blo

!dan

shes

bcu 'i gtam

ba 'i dpal bzhi !dan

lam

gyi

gzhung

bzhin
bsrang

dull bsam
ste/1

phan

sbyor
bde

chos

nor

mthun
bu

'i

'byor

pas

bkra

par

phyug

shis

dpal

shog/1 II

'bar

'dzam

(B.)

Another

rgyan du byon/
mas sol/

gling

gzhung sprul sku kun dga' bstan

pa

sent

card

Christmas

sde

'i nyi

to

Richard

Sherburne:

rgya
pa 'i

chen blo

gros

mkha'

kyi pad

nyi

ma

'i dkyil 'khor nil/ thos bsam brtson

Ia rab gsa/ zhing/1 dpalldan sde bzhi 'i chos

tshal

rgyas/1

'chi

med

bcud

gyur cig/1
dza ya dza ya su dza ya/1 1/rmad
dpal mnga ' blo gros chos 'byor

'byor

!dan

khyod

mkhyen

brtse'i

rgyal

mong nas

sring thun

morl

bkra

shis

bde

legs

du/

zhu

phul ba dge/1

A card sent to Richard

of his complet-

orrz swa
'khor

chen

mchog gi drung

[one phrase not legible] sde gzhung sprul sku ming

mtshon/

(C.)

ston

dus

Christmas

byung

sti/ shes

rgyas/1

lugs

bya

ca.

mkha

'i

gnyis

on

Sherburne

ing his Ph.D.

chos

the occasion

1975:

'Ia
kyi

ball gdul bya 'i pad tshal skyong Ia zla

gros

blo
'od

dkyil

stong

rab

'phro

yon

tan

rgyan/1

mi

bra! ball

'byor !dan mkhas mchog nyin byed dbang/1

'dzam

gling yul gyi

mthun chu

'dzin sgrib

lha

g.yog

sde bzhi'i bkrag mdangs

mi

lam

mdzes

pa

'i

dang bra! zhing/1 phun tshogs

APPENDIX

nyams

par// bgrang

yas

bska!

pa rgya

mtshor rtag

brtan shog/1

ces grogs

mchog mkhyen

brtse'i dpa! !dan

go

gang

der dag lam PH.D. kyi

'phang brnyes skabs/ shis brjod

!ha rdzas

a 'u

smon

tshig rab dkar

shi

pu 'i 5 mdzes pa
ma 'i ming

yid 'ong

'i skyes dang be as/

bod yu! gyi bla

'dzin sde gzhung sprul sku kun dga' bstan

pa

'i nyi

ma

zhes by a bas phul

ba dge'o/1

A card sent to D. Jackson in early 1974

occasion of

on

the

house-

warming

party:

rnam mang gzhung lugs smra ba 'i ngag Ia dbang/1

mdo rgyud man
ngag thos pa 'i skal ba /dan// kun dga 'i lam bzang
zhugs nas chos nor
'dod!! thar pa 'i bde skyid 'thob pa 'i bkra shis shog/1
nyams dga' zhing
spro ba 'i gnas khang gsar thob dga 'ston thog mar
'char ba 'i skabs sui legs
sbyar

zas

bcud

'byung ba 'i yo! gor gyi snod dpus legs kyi rten dang chabs
gcig shis

nas

par

pa

brjod

'i thig sde gzhung bla brang

phul/1 (signed)
Kunga Labrang and Family

f. Works Not Yet Located

(ma dpe

ma

nas

thob

or

Presumed

da dung 'tsho!

Lost

rgyu

'i

gsung rtsom

skor)
1.

His original detailed

record of teachings

(thob yig). This

received

was

left behind when he fled from Lhasa in

March 1959.

2. A brief biography

po
rnam

lu rin

(Bla

ofVen. Kalu Rinpoche

ma

ka

che'i

thar mdor bsdusl).

Dezhung

Sometime

in the mid-1970s,

Rin-

poche composed

brief biography

of Kalu Rinpoche.

A rough Eng-

lish translation

distributed

was

made

in about

198os by Kagyi.i centers in Europe, such

as pages
of

or

1976

1977

and

in the

as

in Germany

21-26
the

teachings

28-page

entitled

tantrische

pamphlet

of

Kalu

Rinpoche'

Die

Belehrung

Buddhas

(no place,

no

date). See

appendix

I.

long-life

prayer

for

Amipa

Sherab

Gyaltsen

in

Switzerland.

(According
composed

to

Kunzang

Nyima,

this

was

actually

by

Dezhung Rinpoche.)

Dmag

(?). A

zor ma

'i sgrub thabs Ia brten

pa 'i pra

phab

pa

prognos-

tication
According
brother

ritual

based

on

the

goddess

Dmag

zor rna.

to his
Kunzang

in Sakya in the

late 1940s.

Nyima, he had written such

work

570

ma

Tshe dbang bla

(mkhyen

SA I N T

had written

po

to his brother

on

che 'i phyag len !tar du

Kunzang

Nyima,

ritual of the

long-life-bestowing

zhi khro tradition, based

S E A TT L E

zhi khro

brtse dang Jam rgyal rin

bris pa). According

IN

he

ma

Bla

the practice of Khyentse

and

Ga Lama Jam yang Gyaltsen.

6.

skya

Sa

'khon

summary

brief

at

compiled

Macdonald

rabs shin tu mdor

request

the

(ca.

was

excerpt

kyi gdung

of the Sakya

1960).

presented

of his unpublished

lineage

and

Zayane

yet

Rg;ya

paper,

"The History

bod yig tshang,"

Asia Colloquium,

25, 1961. One

7

Lo

bris

su

page

located.

very

short

by E. Gene Smith in appendix

the Birth of Sa chen Kun dga'

the

Sandy

of

Not

bsdus. A

Khon genealogical

snying

paper

University

po

presented

ofWash-

of the 'Khon to

according

to

to the Inner

ington,

on

April

of the Tibetan text survives.

rgyus zhal rgyun sna

pa. His-

tshogs

sku

ngo

lags

kyis

zin

btab

tories

Recorded

by

Lobsang

Lhalungpa.

number

of histories rdated
by

Rinpoche

are

said

to

have

been

set

down

in

writing

by Lobsang

Lhalungpa

in New

York,

none

but

of these

yet

have

become available.

rgu

Skye

8.

tshe

brlabs.

Initiation

Madwoman,

rna!

pa ngag dbang
ma 'i byin

'byor

bzung ba 'i rdo rje rna! 'byor

for Vajrayo-

according

ofJyekundo.

Samten

pa

mtshams

su

bsam gtan fa rjes

to

Gaton

gini

in

the

the

visions

had

compiled

form
of

the

flebs

and byin brlabs for this, but later the book

and

the

tradition

imperiled.

Dezhung

Rinpoche

conferred

the

numerous

others.

wrote

blessing

Other additions

to the

it

In

1981

out

from

at

of

brg;yud

was

lost

Puruwala,

memory

and

Trizin

and

upon

H.H.

verses

of supplication

Sakya

(brg;yud

'debs kha skong)

are

said to exist, but these have not yet been located:

(A) Addition to the

verses

of supplication

for White

Tara

(sgrol

ma

(B) Addition

Bhuta9amara

dkar

mo

to the

'i brg;yud 'debs zhal skong)

verses

of supplication

for

('byungpo

'dul byed kyi brg;yud 'debs zhal skong)

(C) Addition

to the

verses

of supplication

Ngawang

for White

Mahakala

(mgon

dkar yid bzhin

nor

bu 'i brgyud 'debs zhal skong)

APPENDIX

seven-day

verses

to the

(D)Addition

571

of supplication

for the

Amitayus

(requested

by Drukpa Tshe bcu in Bodnath)

ma

(tshe sgrub zhag bdun

verses

to the

(E) Addition

II. Works

ga

for

(Kun

Sarvavid-V airocana

rig cho

'i brgyud 'debs zhal skong)

of supplication

'i brgyud 'debs zhal skong)

in English

A. Works in Translation
1.

Dezhung

Rinpoche's

practices

(sngon

(entitled

Bstan

/tar

sngon gro

khyer

bya

expanded
Trizin

Thubten
the

Tenphel

tshogs

Chodar

Ling

gnyis

translated
and

in March

Sin-

for

the

introductory

to the Sakyapa

tradition

bdag po dpal

'i bsags sbyong gi

Rinpoche

Puruwala

by

pa 'i

tshul
and

manual

gro) according

sa skya pa 'i phyag bzhes

nyams len ngag 'don rgyun
lam

into

Ngawang

1979.

It

Buddha

Temple),

Singa-

by

Samten

was

and published

gapore

bzang)

English

was

slightly

H.H. Sakya
Chophel

calligraphed

at

by Yen.

bilingual

version

Sasana

Society

(Sakya

in

pore,

1979. The Sakya

Monastery

in

xerographic

reprint

has

Seattle
with

out

brought

modified

on pp.

final lineage

different

99-102.

2.

His manual

for Mahakala

bskang gso), being mainly

early great

pa

mdor

bsdus

English

translation

by

Choling

with

Accomplishment

center,

some

enticled

chen

Rnying-ma-pa
(Inner

Sect,"

Asia

section

phyag rdzogs dbu

Project,

of

gsum

in

1981.

in

The

gyi lta

of the theory

traditions

within

Sakya

It

was

Swift

Torma

and

(Seattle:

of the
by

1968)

Rinpoche'

sgom

pa 'i

4,

an

with

Dharmapalas

October

Dezhung

'khrul brall egs bshad mkhas

exposition

Seattle,

revisions

skong ba

the

from

Steams

pp. 15-48.
po: The Doctrine
an Eng-lish translation

1991),

pa

"Rdzogs

foreword

work,

of Action: An Abbreviated

Sakya Monastery,

Nyingma

Cyrus

Ritual for the Reliable

Fulfillment

main

The

srung rnams kyi gtor ma dang

phrin las myur grub, was published

reprinted

Wylie

of brief works by

'i chos

Thegchen

(Mgon po'i

ritual practice

compilation

masters.

Sakyapa

Bstan

T. V.
of

s Nges

the

don

gyi gnad mdor bsdus

zhallung (a comparative

and meditative

Tibetan

prac-tice

Buddhism).

Wylie wrote: "The proposal

of the

In

his

is to translate

the

remaining

sections

on

572

the

Bka'

section

very

pa,

brgyud

prepare an

article

should

latest."

seems no

manual

was

translated

or

was

completed.

sg;ron me.

meditation

by Richard Barron (Chokyi Nyima) .lt is cited

'"A

Light

Cultivate

This

practice

Rinpoche

as

such in

p.

(1995),

Liberation:

to

of Tranquil

Abiding

translated

by Richard

Barron,

1985."

French

translation

has

been published.

A brief biography

in the mid-1970s,
brief biography

ofVen. Kalu Rinpoche.

Dezhung

Rinpoche

of Kalu Rinpoche,

also

though

Sometime

composed

was

made

in about

the

198os

by

1976

Kagyi.i

as pages

or

centers

21-26

tion

1977

and

in

Europe,

such

page

pamphlet

of the 28-

the Tibetan

text has yet to be located. A rough English transla-

Germany,

517:

Way

Absorption

Insight,'

ms.,

unpublished

to

Path

Profound

and Penetrative

reporredly

of Deshung
the

for

pa

at the

evi-dently in the mid-198os,

into English,

the bibliography

and

brgyud

the next

tshul thar lam

insight

pa

lugs

Bka'

other section

sgom

ing and

for calm-

The

quarter,

this

SEATTLE

and Dge

publication.

be ready

But it

pa,

Sa skya

for

Zhi lhag gi ting 'dzin

IN

SAINT

distributed

as

in
in
of

Kalu

Rinpoche's

teachings

B. Transcripts

large

number

immediate

on tape.

of Translated

The

Three

and

lectures

one

including

Levels

I.

Lectures

into English)

Some recorded

for publications,

tantrische

date). See appendix

oflectures

translation

Die

entitled

no

Belehrung Buddhas {no place,

teachings

(with

have been preserved

as

have served

the basis

book:

Perception

of Spiritual

(Boston:

Wisdom, 1995; revised

2nd

ed.

2003),

edited

and

with

introduction

by Victoria Scott. The tran-

texts

scribed
introductory

gsum

Snang

These lectures

given

of his

in

the

Lam

'bras

mdzes

rgyan

of Konchok

LhUndrup.

were
New

between September
and

on

teachings

text the

February

at

York

the

Jetsun

Sakya

center

1977
1980,

and

were

translated

mainly

by Jared Rhoton.

2.

Biography

"Short

Lekpa Rinpoche,"
script

of

of

His

Eminence

Ngawang

trantalk

given

by

Dezhung

Rinpoche

in

Singapore

dha

at the BudSasana

by Cyrus

appeared

Conch,

Society

Stearns.

in

vol. 4,

(August

no.

1984),

on

May

24,

1982,

translated

It
the

center

pp.

6-16.

newsletter

The

White

APPENDIX

Realization

On

Teachings
Ken
B.C.:

New

published
and

is

of the

edited

by

distrib-

uted

4939

Publications,

Thomas

numbered

the

you

benefit

should do

so

of others;

the

the
by

Vancouver,

Quinn.

n-page

copies,
Chuling

B.C. VsJ

you come to

IT6

approach

with the attitude

concern

was

booklet

of 300

Kunkhyab

St., Burn-aby,

Sidley

From

Translated

edition

Kagyu

Canada. Text begins: "When

dharma

This

first

by

of Mind.

Rinpoche.

1979.

Sun Books,

in

Nature

Dezhung

of Lama

McLeod,

573

the

that is is for

should

be

for

all

sentient beings."

"Buddhism

without

The

Sectarianism,

Venerable

Deshung Rinpoche."

1983,

translated

California.

Paul

Posted

K.

by

Jared

Rhoton,

Los

Angeles,

by

Seaton

at

the

website:

quietmountain.com/links/teachings/nonsect.htm.

Its full text is given in appendix

"Talk by Dezhung

Festival"

lated

Rinpoche

A.

at Vancouver

Dharma

(trans-

by

Ken

McLeod).

15-page

typescript.

(The

lecture

was

given in

or

1975

about

Rinpoche's

second
This

Canada.)

1976,

visit

one

year

Kalu

after

to

function

was

also

attended

by Prof.

Guenther and Chime

Rinpoche.
invocation,

Text

first,

begins:

offering to the Buddhas, and then

6.

Numerous

unpublished

..

"Rinpoche

an

transcripts

started

with

an

"

of lectures

from

the late 1970s and

early

198os-based

Rhoton-have
preserved

on

the oral translations

been
by Victoria Scott, the Sapan Fund.

of Jared

Abbreviations
AC

AneChime

CL

cs

cw

Chime Luding
Cyrus Stearns
Chris Wilkinson

DK

Dagmo Kusho

(Sonam Tshedzom,

later Jamyang

Sakya

of the Sakya

DR

EGS
GN
GM

Phlintsok

palace)

Dezhung

Rinpoche

E. Gene Smith
Geshe Ngawang Nornang
Grace McLeod

JE

Julie Emery

JG

Janet Gyatso

JN

John Nyquist

JR

Jared Rhoton

JS

Jamyang

Sakya, the

name

used by DK in her published

autobiography

KA

KKW
KN
LK
LKG

MK

Khenpo Appey

Khenpo Kunga Wangchuk

Kunzang Nyima
Lama Kunga, Thartse Shabdrung
Lama Kalsang

Matthew

Gyaltsen,

Kapstein

or

Kunga

Lama Kargyal

MRT
MT

PhLh

Minyak Rikhu OnpoTrulku

MarkTatz
Phende Lhakpa

RB

Richard

RS

Richard Sherburne,

ST

H. H. the Sakya Trizin

Baldwin

S. J.

List of Interviews

Richard

Seattle, October 1993.

Baldwin:

March 1992; Seattle, September

Ane Chime: Bodhnath,

Bodhnath,

1993, February-March

February-March

1995, March-April

February-March

1996, March-April1999.

Graz, June 1995

Chime Rinpoche:
Dagmo Kusho

1992;

1994,

Sakya of the Phiintsok

Qamyang

palace): Seattle,

1992, October 1993.

September

T. G. Dhongthog

Seattle, October 1993; Bodhnath,

Rinpoche:

1994; Singapore,

February-March

April1995.

Julie Emery: Seattle, 1993.

Lawrence

Epstein: Seattle, October 1993

Gclek Rinpoche

ofLithang

Janet Gyatso: Bodhnath,

VanaJakic:

Gonchen:

Kapstein:

Khenpo Appey
February

March 1993

1992.

Maruta Kalnins: Kathmandu,

Matthew

Bodhnath,

1994.

February

March 1993; 1994.

Kathmandu,

March 1993

(Kuse Appey Yonten Zangpo):

Bodhnath,

1994, March-April1996.

Khenpo

Choga: Bodhnath,

February-March

Khenpo

Kunga Wangchuk:

Bodhnath,

Kunga Wangmo:

Bodhnath,

Lama Dorje ofMinyak

Lama Kalsang

Gyaltsen:

1994.

February-March

1994.

1994.

Rikhii: Singapore,

Bodhnath,

Lama Kunga, Thartse Shabdrung

April1995.

February-March

Kundga:

Bodhnath,

1994

February-March

1994. LithangAthar:

Dhararnsala,

March 1993

Minyak Rikhii Onpo Trulku: Bodhnath,

February 1994.

Mingyur Rinpoche

(Seattle),

1995. Mkhan

po

ofLithang:

Tshul khrims

Lynwood

rgya

September

mtsho: Bodhnath,

1993

LIST

Geshe Ngawang

OF

577

INTERVIEWS

Seattle, October 1993.

Nornang:

John Nyquist: Seattle, October 1993.

Ng Goo Tek: Singapore,

April1995,

April 1996.

Phende Lhakpa: Lumbini, March 1993; Bodhnath,

FebruaiY-March
John Reynolds:

1994 Radha Chime: Graz, June 1995.

Fagernes,

Norway,

September

1992.

Rinchen Tsering, Dra'u Pon (Dra'u dPon): Dharamsala,

1993. Isabelle

Robert: Kathmandu,

March

March 1993.

H.H. the Sakya Triz.in: Rajpur, March 1993.

Cyrus

.:

Seattle, October 1993.

b

S.J

Sherburne,

E. Gene Smith: Jakarta,

Richard

Stearns: Seattle, September

September

1993; Singapore,

1995; 1994

Tashi Densapa:

Oxford, 2003.

Thrangu Rinpoche
FebruaiY-March

(Khra 'gu Rinpoche):

Bodhnath,

1994, March

1995
Trogawa

August 1993.

1992, October 1993,

Rinpoche:

Dede Webber:

Essen, Germany,

Seattle, August 1998.

1993.

Anthony

Mockler

Anthony

Mockler

out diligently,

carried

s
I3.

p.

(I976),

I5f. The decree to destroy

the

was

old biographies

the earlier

p.

(I976),

~
2

and only

handful

of manuscripts

of

works

survive.

M. Kapstein

IO, quotes

(I992b),

in Buswdl

and Gimello,

eds.,

p.

219,

sprul, plate 89, who gives

long explication

of the usual Tibetan

term for "hagiog-

rnam

raphy,"

(I994),

p.

xiv;

J.

Snelling (I992),

pp.

2I5 and

and R. Fields

(I992),

thar.

Cf. S. Batchelor

238;

pp.

Deshung

(Boston:

n.

Kong

28o and 289f.

Rinpoche,

Tht

Thm Levtls of Spiritual Perception

Wisdom,

I995> 2003).

Ste E. Gene Smith (200I),

DR I979

DR I975 (GM notes).

AC I993,

or,

according

DR Autobiographical

p.

xiii.

to his mother, at

sketch

I, fol. Ia, he states "about five."

age

three! In

10

to DR Autobiographical

According

sketch

2,

p.

I, Ngawang

Nyima died in his

sevenry-fourth

been

ca.

I878.

year.

If

so,

writing is unclear and it

According

his date of birth would have

But the

may state

he died in approximately

his sevenry-eighth

11

DR I979

12

DR I975 (GM notes). According

sketch 2,

in fact "sevenry-ninth."

tO AC 1996,

p. r,

to DR Autobiographical

"Many

spoke words of praise and marveled

young

at the fact that such

child would be

sent
13

year.

away

by his parents to live in

p.

I.

DR AutObiographical

sketch

14

PhLh 1994.

15

DR August 1978 (CS notes).

2,

monastery."

NOTES

16

17

sketch 2,

DR Autobiographical
DR Autobiographical

occasion

his uncle

up

sealed

579

sketch

p. r.
p.

2,

1,

writes

that

on

this

was
retreat

in his

house

for

a retreat

lasting

"sixteen"

years.

(i.e., fifteen?)

Dezhung

spent the last five of these

Rinpoche

years

with his

uncle.

18

to what Dezhung Rinpoche

According

related

in August

1978

(CS notes), Ngag

dbang nyi
hundred

rna

also

performed

the two-day

ritual two

fasting

times in his

life. Through his mastery

remarkable

of inner yogic

processes,

he could do

things.

After eating and drinking

a great

deal, for instance,

he could

sit down and meditate for

he would

an

say,

cold!"

hour, "transforming"

those substances.

and then sit down to do heat-generation

mo). Then when

yoga

(gtum

one

out and touched

reached

Sometimes

"I'm

his

hands,

they

were very warm.

Sde gzhung Sprul sku

'jam

remarkable

regarded

him

highly

and

considered

him to be

yogi. He also

practiced

Gcod(the

sgron), and he could

"Severance"

precepts

ofMa

see

nonhuman spirits that appeared when people died.

gcig

Lab

19

DR Autobiographical

20

DKI992.

21

DR 1975 (GM notes).

22

DR August

23

DR 1975 (GM notes).

24

DR August

Rinpoche

1978 (CS notes).

1978 and October

"The fact that Ican read

now very

my

uncle."

DR October 1985 (CS notes).

26

DR1979

27

DR 1975 (GM notes).

28

The six-syllable

29

AC and DK 1992.
Gyurme

(4000 m)"

near
to

as

Dorje

p.

(1996),

modern

road

3 1

township.

a brief summary
more details on this
area

to "Tarlam

refers

to

that

monastery

CS,

this story later

see

one can

appendix

September

the Yangtze

follows

Dezhung

Rinpoche

north

composed

also find

mam

in DR, Sga ston

and its history,

According

recounted

531f.,

situated

the main

Labda

mantra of Avalokite5vara.

brief history of this region, and

32

well is solely due to the kind

enforced

25

30

1985 (CS notes). Dezhung

later said,

discipline
by

p. r.

sketch 2,

thar, fo!.

6a-b.

For

F.

1992,

Dezhung

Rinpoche

in his life in Ipoh, Malaysia,

in this life he had

connection

33

on

January

26, 1982, saying that

with the wealth deiry Yellow Jambhala.

AC March 1992.

s8o

34

rgyas
35

as

The text

pa

lo pall bstan

SA I NT

IN

SEATTLE

sga nas

quoted by JR and KN 1987:

'ongs [pa] rta

dar

mtha' klas 'byung/1.

KN andJR 1987. A similar prediction

Dezhung Rinpoche's

Sga ston, found

teacher,

of the birth of

main
in the prophecies

of G.yon

ru

Gter

ston 'Chi med, is

mentioned

36

year." 37

sixty-seventh

see

ancestry,
38

appendix

An "adopted

matrilocally,

an

For

was

family,

39

the

"Mi-pham

on

Dezhung

Rinpoche's

{magpa)

is

a groom

who

resides

Account

life

of

of His Life

and

John W. Pettit

MK 1993.

least September

and

assumes

the

name

of her family

to Phlh 1994, the Ra 'og Jo

divided into two branches,

rgya-mtsho:

introduction;

41

details

According

the Ra 'og Jo 'khor Ltag

On

more

78.5 (39b).

(1884), she died in her

E.

bridegroom"

son.

adopted

'khor family

40

year

that is,

with the bride's

like

p.

in 'Phrin las chos 'phel,

AC 1994: "Born in the spre'u

..

rna

Mi

and the 'Og

pham,

see

rna.

S.

Goodman

(1981),

An
,"

Wind Horsevol.

pp. 19-39.
presence of Mi pham

r;

D. Schuh (1973c),

(1999),

The

in Sga

pa

between

at

1905

and April 1908

is attested

to by colopho.ns

of his works;

see

p.

D. Schuh (1973c),
XXXIII.

42

DR October 1985, Seattle

43

According

Dezhung

(CS notes).

to KN and JR 1987, at the time of the initiation,

Rinpoche

offered

fine red cloth to the master, and this

to be

interpreted

he himself would

one

a great

day become

44

DR October 1985, Seattle (CS notes).

45

DR May 1979

Rna! 'byor

rna

Hevajra.

was

sign that

(CS notes).

Nyi dga's

teacher.

were

two chief practices

and
He

on

died

the

twenty-second

day

of the

ninth

lunar month, the holy

day of the Buddha's

46

sa

DR

biography

skya pa'i bstan

DR Autobiographical

dga'

rnam

dag

dga':

sga

sketch

khog Ia 'dug!.

r,

ra.

fol.

According

to DR, Nyi

thar, Nyi

dga's

main

disciples

included

numerous

Ngor

pos

mkhan

and zhabs

drungs

to

(candidates

po

khang Mkhan

dbyangs

ca.

from the heavens.

ofNyi

pa rnam

47

(abbots)

descent

kun

late 187os?;

d.

the

abbacy),

including

chiefly

Phan

'Jam

bzang

chub

bstan

chos

kyi

rgyal

mtshan

(b.

ca.

1930; Ngor abbot

ca.

19I7?-1921?);

po

'Jam

Mkhan

po";

Klu sdings Mkhan

dbyangs chub bstan

lung

rtogs

rgya

mtsho

(1896-1952,

"A

khro

Ngor abbot 1942-1945);

and

gsar

Khang

pa

1963? '"Brug

Rinpoche";

skus, and mkhan

most
Rinpoche;
Sprul

own

Ngor

pos

of the

yon tan rgya

mtsho

(1902--ca.

abbot

1933-1936);

and

the

in

including

lamas,

sprul

of

monasteries

sku A 'jam;

Kharns,

Gzhan

dga'

Sga

ston Ngag dbang legs

pa;

Nyi dga's

nephew

'Jam dbyangs

48

dbang

Sde gzhung

fraternal

'dun bzang

Ngag

Mkhan

blo gsa!; 'Jam rgyal Rinpoche;

po.

DR May 1979 (CS notes).

and Bla

rna

Dge

NOTES

49

According

to KN 1987, Legs

pa

Rinpoche also recommended

chat Dezhung Rinpoche recite the Gang blo

to increase his

ers
50

praises ofMafijusri

for

a month

of intellect and understanding.

DR October 1985 (CS notes).

51 DR Autobiographical
52

ma

pow-

sketch 4, fol. 1a.

KN and JR 1987. There existed

rgyas byang chub

sems kyi mtshan sna

Derge print of the work

Sangs

tshogs phyogs bsdus rin chen phreng ba (by

Mi pham?) and also

similar compilation

by Blo gter dbang

53

AC 1992.

54

DR October 1985, Seattle (CS notes).

55

DKI987.

56

Grub thob Sangs

Dgon

gsar monastery

rgyas

rab brtan

was

po.

originally from the

of

ms., p.

Khri 'du. According to PhLh, unpublished

also

Ngor Phan bde Mkhan

(died

28, he was

disciple of the

ca.

said chat he manifested

literally

po

Byams

pa

dpalldan chos mdzad

1915). It is
magical

powers

bur chat these led

to his down-

fall. He attempted
floating through the

to fly from the top of

large rock. After

air for

a very

brief while, he crashed to the ground and died

(PhLh 1994).

57

DR autobiographical

58

Jo

sras

rgyal mtshan

sketch

was

2?, fol. 1a.

son of a Ra 'ogJo
as a bride to the Jo seas

evidently

the

'khor sister who went

he

no.

Dge slong 'Jam dbyangs

family. Thus

was Dezhung Rinpoche's first cousin

once

59

AC 1994.

60

KN and JR 1987.

61

DR, Sga ston

62

DR (CS 1994).

63

Kun dga' bstan pa:'i blo

ofNgor; his tenure

rnam

removed.

thar, fol. 28a.

gros was

the fifty-third

abbot

was ca.

1849-1851.
64

Ngag dbang blo

gros

snying

po

served

as

the fifty-ninth

abbot ofNgor. His tenure

was
65

years

about ten

long-chat

is, most of the 188os.

Sga ston Ngag dbang legs pa's ocher teachers

included:

(Khu na) 'Jam dbyangs

shes rab

chen Byams

pa

rgya

mtsho, Sa khri 'Jig med dbang rgyal, Mkhan

chos

bkra shis, Rab 'byams

mkhyen

pa

Shes rab chos 'phd, 'Jam dbyangs

brtse'i dbang

po

(182o-1892),

(1813-1899).

and Kong sprul Yon tan

rgya

mtsho

See Khetsun

Sangpo, vol. 10, P 580.

66

On the life of Kong sprul,

see

E. Gene Smith (1970) and

D. Schuh (1976), intro-

duction.

67

Sga ston Ngag dbang legs

SAINT

IN

pa

also received

SEATTLE

many

teachings

from Kong sprul. For

example, he received the Sa Jam sbag sgrub (Sa skya

P 9i
t a Ma l
i
j w riguru-yoga)

blessing

68

from both Mkhyen brcse and Kong sprul.

DR, "Short Biography

Rinpoche,"

Conch (Singapore),

vol. 4,

69

DR, Sde dge rgyal rabs,

70

KN and JR 1987.

71

At

chis

time

no.

pp.

3,

Ngawang

Lekpa

1o-13.

17 (Kolma5

pa

[1988],

Rinpoche

p.

142).

mentioned

chat

he

faith

masters: Sa skya P3.1).g.ita,

in five Tibetan

po,

p.

Legs

himself had the greatest

bzang

of His Eminence

The White

Ngor chen Kun dga'

Mi Ia Ras

pa, Rgyal sras Thogs

ye shes (DR

med bzang

po,

and Sga Rab 'byams

pa

Kun dga'

1985; CS notes).

72

DR October 1985 (CS notes). According

pa

Legs

also

mdzes

co

KN and JR 1987,

Rinpoche
recommended

rgyan

Ngor
introductory

the "Three

Visions"

treatise

Snang

gsum

by the

abbot

Dkon

manual to the

Lam 'bras tshogs bshad.

mchog

!hun

grub

(1497-1557),

an

73

Nyi dga'

was a great sponsor

of the printing

of books,

but he

many

of the

Transmission

of the

did not keep them.

Using

offerings

from

faithful

donors,

he had

great sets of scriptures

as

printed from Derge, such

the Esoteric

Path with Its Fruit

(Lam

'bras

slob

bshad),

and

chen

donated

them

to

local

monasteries.

74

DR October 1985 (CS notes).

75

AC September

76

DR 1975 (GM notes).

77

AC September

78

KN and JR 1987.

79

DR 1975

(GM notes).

80

DR, Sga

ston

81

Earthquakes

km northwest

pa on

1992.

1992.

rnam

thar, fol. z8a-b.

6 1/z occurred

of magnitude

250

km and

zoo

of Sga

April

z8

and

May

25,

1915,

in nomadic

areas west

of Chu dmar leb and 'Bri

scod. Sga lay

southeast

on a

Denma, Horkhok,

82
83

major earthquake

fault

line chat continued

through
and Minyak.

KN and JR 1987.
DR

1975

(GM

notes).

According

co

AC

1994,

Dezhung

never

Rinpoche
ally

join

did actu-

the Tharlam

many of the
required prayers

monastic

curriculum

and

rules

(sgrig).

He knew

(spending

on

instead

84
'og

Bla

Bla
Dgon A

all the rituals

in detail

rna

rna

the study of ocher things).

rnam

ston

DR, Sga

rna

but had not learned

his time

Ca

from

gnyan

thar, fol. 29a, lists the disciples:

Sa skya

pa

Bla

Khri

rna;

'du

Bskal

bzang

Monastery;

Seb

phu

NOTES

rna

Dge slong 'Ph.ags rnchog, Bla

'Jigs dga', and dbu rndzad

the Lab rnda'

be rkyang

rndzad

Dkon

others

from

pa

rntsharns

rgya

chos

po

rgu

sug

rntshams

pa

from Ye

86

Gu

grags

rgyas

po

chos

tsha

(or

Dgon

gsar

and Mkhan

dar,

dbu
and

Gur

tsha)

Dgon;

four

po

Skal ldan

Dkon rnchog

dpal

Bsam grub Dgon; Mu

from

Dgon; several monks

from Gdong

thar, fol. 30a-b.

me

Blo bzang chos kyi dga' ba is evidently

as

tshe ring,

'grus

large number ofTharlam monks.

rnam

DR, Sga ston

85

to

brTson

Dgon; dbu rndzad

ldan and Dge Srnon lam bzang

sprad Dgon; and

Dkon rnchog

rje from

Nyi

po

from Bskal bzang Monastery;

Monastery;

Mkhan

rntsho, from Skye

po

rntsho,

bstan

Ngag dbang

monks, including

Rig 'dzin dbang rgyal, Mlman

(be cang?)

rgya

rnchog
Thub

Mgon

lama also referred

"Blo bzang 'od

zer"

in

one

of Dezhung

Rinpoche'

brief autobiographical

writings.
Sga ston

87

DR,

was

also famous

rnam

as an expen

Kharns

thar,

fol. 14b.3.

of biographies
DR

pa

bshes

Rinpoche

the horn and why.

of great Tibetan doctors.

Autobiographical

fol.1a; KN andJR 1987. According

Legs

Dge

physician. A sketch of his life appeats in

recent compilation
88

'0 rdzong

in

sent

to KN andJR 1987,

someone to

find out who had blown

was

"It

the

monk

named

nams

Bsod

rin

chen

('Merit

Jewel'), and he was blow-

89

ing it to

summon

the monks,"

year

1917 also

saw a

The

was

military

the reply.

confrontation

between Tibet

and China at Chab

rndo, funher southwest

rnam

in Khams.

90

DR, Sga ston

91

DK 1992. Grub thob Ngag dbang stobs bcu is evidently

thar, fols. 30b-31a.

the

lama referred to in

DR Autobiographical

sketch 2,

p.

1,

as

pa

"Rag shu! 'Brug

Stobs bcu Rinpoche,"

92

one

ofNgag dbang nyi rna's teachers.

DR,

ca. 1979

(CS notes), spoke about this when giving

the thought-transferrence
('pho ba) transmission

93

According

of the Maitreya

to Phlh 1994, Zla ba

nor

tradition.

bu's mother

was

from

the Mgron zla Bskal

dga' tshang,

so

perhaps

94

DK and AC September

95

DR, Sga ston

mam

96

DR Spring 1979.
DK and AC September

never

married.
traveling

For

nonheast

up

again

Bskal dga' himself?

1992. 'Jam dpal bstan 'dzin remained

many yeats

he disappeared

to foreign

parts,

to

Sining in the Chinese

he rurned

was

1992.

thar, fols. 32a-33a.

97

monk-he

her father

borderlands

and to other places. Later

in Tharlam, practicing

98

On Rdzogs

medicine

a nephew.
see now Achirn

and staying with

chen Mkhan chen Gzhan

dga',

Bayer (1999), "The

Life

and

Works

MA. thesis, University

of rnKhan-po

gZhan-dga'

(1871-1927),"

of

Hamburg.

Dezhung

can

dga's

Gzhan

Rinpoche,

'Jigs

SAINT

chub

were,

bstan dge

and

Dbyangs

see

po

shu! Mkhan

pa

chen po'i chos 'byung,

(?)

source
as

gives

lineage

tshogs's

his

history

history

gsar,

Gzhan dga's disciple

notebook).

seen

always

nomadic
family."

to Dil

Ricard),

area
He

sku connected

gsar

rndo

pp.

rna"

Ru

Kharns

to

and

and the

his family

gros

in Blo

pp.

(g)Sar,

same

183-188

go

on Tibetan

said to have

Rinpoche

1994,

had

dga'

Gzhan

rnybiography!"

mas-ters

He

tended

to

recorded

by

and

lamas and scholars.

Mkhyen

brtse (information

dga' had been born "near Yongs

Dzachu and

said to be related

with Sgrub

longer

(DR May 1962, EGS

write

oflndian

'i bod kyi

(fols. 91b-94b).

zer was

Choga

"Don't

phun

"Khams

author's

which Dezhung

Khenpo

rdzogs

The first

bye seminary,

rab chos kyi 'od

disciples,

rngo

bzhin

tsam brjod pa," Krung

H9-121;

Rdzong

Gzhan

between

was

'"Brag

162- 166, and

191b-2ooa).

Cf. the brief account

the biographies

look down somewhat

According

as

pp.
Rang

rje,

but had only heard about

his

preferred

Matthieu

(fols.

Mkhyen

According

ordered

himself

382-399

of his master,

biography

actually

pp.

rgyus

grwa'i lo

rdo

of the Rdzong

ofRdzong

written

dbyangs

birthplace

shes rig, vol. 18-1 (1992),

1986),

'Jam

sgong."

"Rgyal

bye bshad

never

Chos

rna, Rgyal dbang mdo khams rdzogs chen dgon gyi lo rgyus nor

bu 'i phreng ba (Delhi: Konchog Lhadrepa,

Srnyo

to

according

legs

dgyes pa'i rdo rje. For sketches of his life in Tibetan,

kyi nyi

99

SEATTLE

names

other

rned

IN

brgyud

Jyekundo,

into

yang Thub
Dgon, one of

to A

gsar, a

the Rgya

the

sde

a spru/
'Bri gung

bstan,

monasteries

100

pa.

in Sga

pa monastery at

The Dge lugs

na

Khang

is mentioned

in J.

Sakya and J. Emery

p.

(1990),

101

DR May 1962 (EGS

notebook).

According

1994,

dga')

Chos
Dkon

khang

(Bodhnath

was

dga's

Gzhan

Rinpoche

Rgyal

rgyal,

who

present

khang

Khenpo

(1) Mkhan

po,

Mkhan

po

to

on

Sdom
Kun

Rdzogs

rna

stated chat

grol.

two

The latter's

and

Padma

dam

was Rgyal khang Dbang

sons Bskal bzang (a
Karma
(also
a chieftain). Also
family ca. the r87os was a mag pa
brother

three

rgyal.

Matthieu

rnam

Bde chen
Ricard,

Yon tan rin

gsum rnam nges,

bzang

same

don grub

chen Dpon slob

1994. He heard these accounts

the

the

from

of Choga)

nor bu' s two main disciples

po Yon tan rgya mtsho (Yon

commentaries

snying

and
khang

khang

chen, stated that Gzhan

Rnarn

of the

chen monastery

According

bstan 'dzin

po,

Rgyal

Choga

lama ofRdzogs

103

Dpon
(father

father

nams rnam

named Bsod

102

zla

Dpal ldan's

the

Bzang

in the

Rgyal

Dpon Nyi

the previous

khang

bstan

was

chieftain),

is

Choga

khang

residing at Rdzogs

were

Rgyal

Thub

chos.

(Khenpo

po

(Mkhan

Choga

named

ofRgyal khang Dpal ldan. He further

brothers

and

sons were

was

father

The Rgyal

now

1994),

son

Khenpo

dga's

rgyal.

family.)

the

to Dzogchen

Gzhan

rnam

mchog

Rgyal

dga'

160.

po

Bodhnath

besides

ca.

dga'

dga'), author of

dpal ldan, author

of

Rgyud

ma rgyan;

Dbu

number

1898).

1994,

Gzhan

che'i mdzod,

and

from the old

grol (b.

very

rgyan
were:
lucid

gsang

ba

and

(2)

of works,

including

Spyod Jug

Both of these

mkhan

com-mentary

pos

and

biography

had also been disciples

ofDpal sprul.

of Opal sprul.

NOTES

104

on

This information

Gzhan dga's

was

teachers

told to Gene

Smith by Dezhung

Rinpoche
vol. 2,

p.

in the

early

1960s.

See

E.

Gene

Smith

(1969),

202. Further

interesting

information

is

given

Jam

in DR,

rgyal

rnam

thar, fols. 8b-9a and

10a-b.

105

According

snang

ba who
sored

to Khenpo Choga 1994, the Gzhan phan chos kyi

spon-

the carving

of Rong

zorn's

works

yas

Sprul

onto

blocks

was

lama

who

not Gzhan dga', but

rather

the

phan

Gzhan

mtha'

sku,

spent most of his time

in retreat.

106

Khenpo

107

Gzhan

more

than

set
1987 in

once.

was
seven

under

po

Choga 1994.

dga's

thirteen

commentaries

have

been

reprinted

Lhadrepa

from

Delhi

One

published

by

Konchog

in

volumes,
the tide "The Thirteen

Great

Treatises

of Mkhan

Gzhan phan chos

kyi

108
dga'

snang

According

among

ba."

to Dezhung

Rinpoche,

the best student

ofGzhan

the Bka'

brgyud

pa was

'Bo

Gangs

dkar

Rinpoche,

who

had also

studied

under Kong

sprul's

po

mkhan

student

monastery.

gNas

gsar

Bkra

shis

chos

'phel,

the

was

Sde

spungs

of Dpal

His most outstanding

student

Sakyapa

gzhung A 'jam Rlnpoche.

Chos

gave

ston

Among

nyag in 1928.
was even

in Mi

more
students
the

grags

learned

most

the

when Sga

See DR, Sga ston

Other

rnam

thar, fol. 43a.

outstanding

Rnying

Lha

rgyal,

Padma

theg

mchog

blo

ldan,

snyan

of Rdzogs

dga'

chen.

himself composed

a verse

expressing

these

One version

of this

dbang po'

raphy,

esoteric

students,

of the main disciples

than his teacher.

pos

mkhan

Gzhan

sentiments.

grer

rna

included

and Thub bstan

109

Rnying

the Lam 'bras

Some said he

rna

his

was Gser mkhar

grags, who was one

outstanding

verse runs
s biog-

p.

318.4,

(as quoted

41b),

"Ah!

by Bsam

gran

blo

gros

in Blo

I began

religious

life

in the

Old-Translation

I studied

Tradition.

By examining with
impartial

bit of the learned

masters

oflndia.

an

mind, I gained

trust in the doctrine

e rna gsang chen

snga
gyur chos sgor zhugs/1
yul mkhas pa 'i gzhung Ia cung zad sbyangs/1
/hung med pa 'i sems kyis brtag byas pas!/

of glorious

Sakya."

'phags

phyogs

dpal /dan

sa

skya 'i

chos Ia yid ches skyesli

110

Dil

mgo

Mkhyen brtse, Rigs dkyil

rgya

mtsho'i,

p.

182.3

(91b).

111

DR 1985.

of the T ai Si tu

See the biography

112

pa

by Zur

mang

Bstan

'dzin Sprul sku and Ku

se Gser ljongs
pp. 53.1, 54.1,

po 'Jam

Mkhan

dbyangs

dge

legs

(Gangrok,

1976),

and 56.1ff.

113

EGS

notebook

the

from

early

196os.

On

Bkras

thong

Mda' dpon 'Gyur med

rgya
Aristocracy
114

EGS

'grub rgyal

p.
1
15

mtsho,

see

L.

and Government
notebook

po, see

from

Petech

in Tibet,
the

(1973),

p.

early

90f.

1960s.

On Thon

pa

Don

ibid.,

69.

DR Autobiographical

cf. Peking 5630: Dge

sketch

2.

On the

'Dul ba lnga

bcu

pa,

586

sbyong gi kii ri kii lnga bcu

the

Also

po was

Dge 'dun bzang

1
1
8

cousin rwice removed.

under

the Pratimokfasiitra

119

year was

that

years
pa

Dam

(So

of

age.

Dezhung

Rinpoche

Rinpoche's

first

had sponsored

the

'grel of

sor

thar pa'i mdo), with

printing

tshang

nams

Bsod

dpal

grub,

a gnyer

chen

of

ca.

PhLh

191o-1920,

po,

Bla

when in his forties).

completing

1994. After

his

tenure

as

mkhan

Dge 'dun went to

the 'Dzi mda'

did

young

che,

not

go

monk

attempted
insisted

usual

hermitage.

po

rgyal Rin
he

dga'

(a layman par:u;lita
who died

rna

(Skt.

by Rgya

mkhar

Derge

Gzhan

possibly

printing of the Gzhan dga' mchan

colophon

pa

mgo

Dil

Mkhyen brrse, then just ten

117

S E A TT L E

'i tshig gi brjed byang du byas

at Jyekundo

studying

young

I N

ciiiatkiirikii Pa di
i
b hi
smara ~a ) by Kamala5ila.

Sramarapafi1
16

pa

SA I N T

on

to

the

Tharlam

brother

of the "banned"

assembly.

('Jam

rgyal

'Jam

as a

had
institute

stricter

monastic

rule

at Tharlam

and

the

financial

His reforms

to

Being

support

were
a group

resisted

by

dealings

with the

from

of older

the

local

political

recalcitrant

monks,

administrator.

and

his

frank

local political

administrator

so

his opponents

antagonized

much

over-

that they
powered,

beat,

arid

locked

him

up-with

support

the

the

of

Dra'u Dpon chieftain

in Jyekundo.

monastery.

'Jam

rgyal

years

Many

was

and

fled

later,

the

banned

Dra'u

the

from

Dpon

formally

apologized.)
In this

controversy

period

between

letters circulated
'dun consulted
latter

said,

the

arrange

tshang,

then

defeated

one

around

opponent.

PhLh

'dun

lendra,

to have

and

mistakes

he will make
doc-

trines,

mistakes
Bla

rna

pa monastery

pa

lugs

doctrinal
by

fanned

rna

sku. Bla

Dge

the retreat.

in his

of the

the

monastery's

"This

being

the great

(bka' drin) of Go

bzang

guru to

For

nun
po

best

on

courryard

from

1994.

at Ra

monk

powerful

wording

The
of the

in the meaning."

Dge
of Ra

able

H.H.

Ngag

to

'dun went

nyag.

to

This he

Ngag dbang

yon tan rgya

the

he

in victory

he

of his

~id e on

pa

debate

disgraced

nape

the

seminaries

of

is due

pa!"

dbang

the Sakya

At

and

shoulders

tramsmitted

'Chi med padma

to

geshes,

Central Tibetan

rams

lineages

the

nyag.

blo

Trizin,

mtsho

to

Bla

rna

Dge

'dun

rna

phrin las and from Bla

dbang kun dga' theg chen dpal 'bar, vol. 2,

121

arisen

Dge

through his first cousin from the '0 rdzong Bru

from the Sa skya

Dge

such

Dge lugs

He said,

grace

to the
120

course

Sakyapa

geshe

first-class

said

rna Blo chos Sprul

who was then also at

makes

at the nearby

could

rode

ston,

Sga

argument, then of

debate

is

Sakyapa

by the Ldan

"If he

To defend

there
the

was

gros rin chen

see for instance

of Na

Ngag

pp.

83f., 88, and 90.

the

son

ofBla

rna

'dun's brother Skal bzang phrin las (Skal dga'). More details

Dge

on

his

later

activities

called

"'Brug

are
or
was

Gtsang

but he

dis-trict

of Khams.

under Bla
'dzang

rna

given

in

pa
known as

'Brug

According

sub-sequent

Mkhan

chapter.

in

was

later

Tibet

and

He

Central

the "Lab kha Mkhan po" iri the Sga

to PhLh 1994, another

Dge 'dun at this time

monk Dbang 'dus, who

Lcags khra.

po"

was

was
the

another

son

co-disciple

cousin,

the Zhe

of Dge 'dun's brother

NOTES

122

DR Spring 1979.

123

DR Spring 1979.

124

AC September

125

AC 1994.

126

The future

originally

1992.

'Brug

pa

Mkhan

po

(see

was

note 121 above)

monk of

Thub bstan Dgon,

a monastery on

the other side of the 'Bri

chu in the territory

governed

cang,

by the Lab Be

subchieftains

under the Dra'u

Dpon. The Lab Be

cang's

territory

included

the

so-called

Ma

gsum

sde

khag

brgyad.

127

DK and AC September

128

DR Spring 1979.

129

DR 1975 (GM notes).

130

DK and AC September

131

KN and}R1987.

1992.

to KN and JR 1987, Gman dga' Rinpoche

132

According

gave

him extensive

instructions

1992.

and

advice,

which

Delhung

Rinpoche

set

down

also

in

writing, the teaching being

entitled

"Instructions

to the Youth Dkon mchog !hun

grub" (Gzhon

nu

dkon

/hun

mchog

Ia

grub

gdams

of Cyrus

In the accessible

Stearns.

Kun gzigs mahii pm;zrji ta rje b/a

gsung

there also exists

"the trulku

learned,

minor writings

rna

yon tan
133

similar

ofLithang

pious,

this

survives

dga',

of Gzhan

gzhan phan chos kyi

snang

ba 'i

and

gyis

Sde

kind

mngon par

explained
whether

ba snying

that

was a

he

po or

Snying

received

p.

nu

"What

else

po was

1, Delhung

precisely

instructions

ro

the Snying

134

AC 1994.

135

DR 1975 (GM notes).

yig

ye

'i

"The

the

him

that he

Lam

said

'bras."

DR Autobiographical

Khrid

po

gsang

initiation,"

uncle Ngag dbang nyi

The W o d r of My Per-fect Teacher (Kun bzang b/a

the Rdzogs chen instruction

asked

answered

major

from Gman dga',

on

by

rgyal

himself and

of the Rgyud

received?"

According

Rinpoche'

master

The

Rinpoche

some

received

these teachings

introducrory

monk.

you

dga'

reaching

presented

of the initiations

have

Kun

kun dga' rgyal mtshan).

mkhan

thig. Delhung
have

distinguished

youth

'i sku mkhas btsun bzang

the

Sakyapa

any

"Well, that would be enough."

2,

pa

mtho ba gzhon

he had received

teacher.

highly

rhe

at the time. Delhung Rinpoche

had not. "You should

sketch

gzhung,

qualities,

to MK 1993,

According

whole cycle

to Sde glhung

brief instruction

(li thang z/a gzhung sprul

mtshan"

sprul'

of

to which Gman dga' mentions the latter

A 'jam, in the colophon

the

copy

thor bu las zhal gdams, fols.

ub-r3b,

as

pa).

to the efforrs

thanks

shes b/a

as

well

rna also
as Dpal

thig cycle entitled

rna 'i zhal

ma.

lung) and

136

According

been

some

ro

Phan bde Lhag

talk rhar

pa

1993,

there had already

sss

Dezhung

Ngag

kun

sixty-first

abbot

squelched

when

one

recognized
mtshan,

ca.

Dezhung

the rebirth

dga'

bstan

prelate

sons

of his

of the

pa'i

(probably

1905-ca.

1940)

Rinpoche's

distant

cousin

rebirth

of the

mtsho

short-lived

Phan

bde Mkhan

mtshan

But

po

(1863-1899),

rumors

these

Drag shu! phrin

or

yon tan rgya

SEATTLE

rgyal

1895-98.

in

ofNgor

the Sakya

1903

Ngag dbang
the

was

Rinpoche

dbang

IN

SAINT

las

were

rin chen

Ngag dbang kun dga' rgyal

as

the

the

latter's

repeatedly

Ngag

rebirth.

pa

'"Brug

claimed

dbang

Later,

Mkhan

to have

kun dga'

po"
been

bstan

pa'i

rgyal mtshan.

137

'Phrin

Rinpoche's

las

other

to Central

going

viously

p.

'phel,

108

(54b),

explains

'jam

for

Tibet

and

Na lendra.

Rab

brtan

dbang

gone pre-

rgyal had also

mam

chos

reasons

to Central

ca.

Tibet

1886,

as

recorded

in DR, Sga ston

thar, fol. 12b.

At

that

along the

time

the

family

had

made

a stop at

Rdzong

gsar

way.

138

The

chen

have

autobiographical
been

writings

pub-lished:

Rdo

rje

of Drag

shu! phrin

'chang drag shu/ phrin

las

rin

1m rin

chm g;yi rtogs brjod (Dehra Dun: Sakya Centre, 1974), 2 vols. On this

source, see

Janet

Gyatso

of Drag shu! phrin

las

(1992),

rin chen

been pub- lished inS. Batchelor,

p.
and

478,

n.

51.

his entourage

good

ca.

picture

1935

has

Th( Tibet Guide (London: 1987),

p.

338.

139

'Phrin

las

chos

'phel,

p.

mf (56a-56b).

For

references

to

Drag shu! phrin las's

to 0" (dbus phebs chen mo) in the

"Great Procession
of 1920,

see

skya

Sa

ter's

returned

summer

the lat-

gdung

on

to Sakya

rabs

kha

skong,

pp.

843-848.

He

the

twelfth day of the twelfth lunar month.

140

Drag shu! phrin las also sent

KN andJR 1987. Evidently

a cer-

Dezhung Rinpoche

emonial scarf and gift of felicitation.

141

in 1921, the Panchen

Also

northern

Rinpoche

fled

to China via the

nomadic

route, following

his dispute with the Dalai Lama's

government.
142

KN andJR 1987.

143

A 'jam Rinpoche

himself

was

also

trulku,

as

well

as a

noble

monk from the Sde

gzhung

144

their studies
Mkhan

Dezhung
again
Rinpoche

rna

pa

Dam

chieftain's

Rinpoche

family.

had been

co-disciple

of A 'jam during

under
chen

Rinpoche
and

Gzhan

received

at Gser mdog

in Gtsang.

dga'.

Many

years

1949,

later,

in

from

Dam

met

can

numerous

teachings

pa

145

The Tifya "Archer"

or PU!Ja

"Flower"

asterism

corresponds

to the constellation
Cancer and is also called Sidhya "Auspicious"

146

KN and JR 1987.

147

This forms

trulkus

brief account

For

question

sketch

phun tshogs's

rgyus

from E. Gene Smith.

of Sde gzhung

Chos

'phel's

life,

see

Blo

gros

gsar

Khams

bye seminary,

"Khams

bye bshad

mdo

tsam brjod pa," Krung

123.

the Dezhung

history

of the Rdzong

gtwa'i lo

p.

about

that he wrote in

reply to

148

part of

in Sanskrit.

go

'i bod kyi shes

rig, vol. 18-1 (1992),

NOTES

149

Once Sde gzhung

order to finance

Chos 'phel had sold

rhe carving

of

new

number

of books in

blocks. A rhief made off wirh

money before he could have rhe blocks carved. Later, when

someone had found out who the rhief was, he did not go back
to collect the money because, according to the Vinaya, if you
rhis

have

mentally

may not go
recovered

150

up

hope

later

to

given
back

of reclaiming

collect

it.

stolen

money

(The

rhrough the efforts of A 'jam Rin-poche.)

KA 1994 According

article,

you

was

later

KA 1994

to Dezhung Rinpoche, Sde gzhung

Chos 'phel wrote several

commentaries,
Rdzong

gsar:

mam
151

at least three of which

bshad, Spyod Jug 'grel

DR Autobiographical

printed at

was very

pa,

and Spyi ljon gsa! byed.

sketch I, fol.

Ia: "Saying, 'Your intelligence

he

were

the Kun rig

is

good one!'

kind and affectionate"

rang go

(khyed

rig legs

po

gsungs mnyes
mnyes mdzadl).

zhig 'dug

152

DR September

1978

(CS

notes)

described

how Sga ston

often ate rock candy,

and how his cheeks used to bulge wirh

was

piece of it when he

giving initiations
and orher teachings.

and

Sometimes

he would doze off while

recitations,

performing

piece would fall from his mourh to his chest. He

never

drank tea because

was too strong

it

and would disturb his body's

equilibrium.

153

The monk Mgron zla Dge slong 'Jam dbyangs

was

mtshan

also

rgyal

faithful

servant and disciple of Sga ston. See DR, Sga ston

mam

thar, fol. 4b.

154

DR, Sga ston

mam

ISS

Iris assumed

rhe Sga ston had been Drung Tshul khrims

thar, fols. 35a-37a.

rgyal mtshan. See DR,

Sga ston

mam

thar, fol. 4a-b. According to DR August 1978

(CS notes), there had

been

a very

in rhe old main

large image of Rab 'byams

pie of rhe monastery.

offerings

and performed

hundred
made sincere

ye

ye

shes

Legs

pa

Rinpoche

had made

one

rhousand

prostrations

before rhis image, and had

for his blessings.

way

In this

he

was

favored

shes and

remembered

receiving

mam

156

DR, Sga ston

157

DR Autobiographical

158

Kun dga'

suppli-

cations

Kun dga'

pa

rem-

rhe Lam 'bras from him.

thar, fols. 36b-37a.

sketch 1, fol.

ra.

AC 1993.

159

KN and JR 1987.

This

was

later interpreted

to have been

sequent journey to Norrh America.

prediction

of his sub-

by

p.

160

JS and JE (1990),

161

DK 1987. But surely

attended

20.

some

change for the better must have

rhe marriage

of Dez.hung

Rinpoche'

sister to the

sa go (=

rdzong-adminisrrator"

or

"district

magistrate")

mam

162

DR, Sga ston

163

DR Autobiographical

official at Jyekundo.

thar, fol. 37a-b.

sketch I, fol. Ia.

rdzong dpon, "

590

164

DR, Sga ston

165

DR, Sga ston

166

KN

and

mam
rnam

Dezh.ung

people
and extract

(Kun

stated

that

had

peculiar

Tibetan

who

commenced

people's

of this

his

life

remembered

bodies.

dream

was,

the

to

When

latter

airplane

take

blood

samples

he

asked

pa

Legs

in

America

when

he

168

DR, Sga ston

rnam

thar, fol. 38b.

169

DR, Sga ston

mam

thar, fol. 38b.

170

DR Autobiographical

rgya

told

him,

"It

is

sign

had

blood

tests

done,

he

that dream.

KN and JR 1987.

sketch

2,

p.

2:

tsha nyagdpus dag. DR August

1978 (CS notes) mentions

che

A round

Later in

167

172

dream:

what the signifi-

cance

171

the

white

emerged,

of purification."

rdordril

during

rig) retreat,

substances

from

Rinpoche

SEATTLE

thar, fol. 37b.

Rinpoche

many

landed and

IN

thar, fol. 38a.

1987

JR

Sarvavid-Vairocana

SAINT

vajra and bell of Sga stan.

KN and]R1987.
The

byams

pa

text:

me hog sprul rin po

pa 'i nyi rna

kun dga 'bstan

'i zhabs

brtan

bden

tshig

pa

grub

'i

snyan

dbyangs

zhes

bya

ba

bzhugs

sol

na

II

mo

mafijugho{iiya/1

byams

mgongnyis

pa

rab

'byams chos kyi rjell kun dga 'yes hes bstan

brtse

rna

nus pa

pa gsal

mdzad

'gro ba 'i mgon/1 yongs

'i dbang phyug

'dzin

pall mkhyen

smra

ba 'i nyi

zhabs brtan gsoUI

mam

pa gsum gyis rgyud phyug cing/1 rnam

ph a mthar son// mam kun 'chad rtsod
rtsom pas dus 'da 'zhing/1 rnam dkar phrin las rtag tu rgyas gyur cig/1
mchog gi sprul sku bskal brgyar 'tsho gyur cig/1 thugs kyi
bzhed don rna ius !hun grub nasi/ mkhyen rab dbang phyug rje btsun
sa skya pa 'ill bstan pa 'i nyi rna sna na 'bar gyur cig/1
ces pa 'di ni shiikya'i dge slong ngag dbang legs pas re smon
bden tshig snying gi dkyil nas zhus pa de de bzhin du 'grub par gyur

mang

thos

dag

sdom

sgom

bsam

pa'i

cig/1
173

to

According

ofKun dga'

and

master

of the

chos

kyi

hopes

the

rje/1 kun
that

traditions

174

DR, Sga ston

Dezh.ung

teaching
around

lyrics.
when

the words

the second

dga 'ye shes

bstan

pa

rnam

One

was

he

was

would

composed

the three concepts

about

(as

such

verses
It

path1 and fruit"

'byams

the

teaching

shes.

twenty-eight.

six-syllable

scholar

rab

mdzad pal I) in the

to KN and JR

of celebration

at the end of the

of"basis,

groups

pa

stan

teachings

religious

gnyis

continue

ye

Kun dga'

Sga

of the

great

mgon
pa gsa!

wrote several

bu). He wrote it in difficult

two

notes),

thar, fol. 40a. According

Rin-poche

and forth between

Maitreya,

(byams

Rinpoche

(CS

"illuminator

Dharma"

'byams

1987,

or song

with

Dezhung

of Rab

1978

DR September

prayer
ye shes,

started

Lam

'bras

structured

(gzhi lam 'bras

was recited back

Some years later, at

lines, and it

shags glu).

was

the completion

ceremony

of the great images

afrer their consecration,

at Tharlam and the celebration

he is also said

NOTES

to have

591

a song.

composed

On the

dancing in the local lay culture,

mam

DR, Sga ston

175
176

Dezhung

As

sketch.

I,

p.

ordination

palaces

year

we

monks

of knowledge

I postponed

p.

at Tharlam
Each

also

of the heads

bestow

warp

monasteries

Sakyapa

kindly

monks

of song

role

and

30.

(DR Autobiographical

occupied the abbot's throne for three

the abbot would

due to the declining

fore

of most

and teachings].

all the incoming

fields

explained

2), "Since the monastery ofNgor E

Tibet,

Central

imponant

JS and JE (1990),

thar, fol. 40a.

Rinpoche

monastery

the head

see

Chos !dan is

in Khams

go

had to

of the four

years
But

and

[for

abbatial

every
vows on

each, and

the three classes

from other regions.

there

of

apan

from that,

times, studies in siitra, tantra, and the general

were not offered there in a big way. Therea while my journey to Ngor in order to

for

study [in Khams]."

177

178

DR Spring 1979.
Since

syllable

the

hu1Jl, it

excellent

179

In

of the

answer

included

the

powerful

sign.

Manjulrinamasa1Jlgiti

no. 2II4),
'Phags pa Jam dpal gyi
ma med pa 'i 'od,

(Peking

dri

the

beginning

was an
commentary

in

the

Tanjur

pa 'i

'grel

ed.

vol.

mtshan

yang

d4g

par

brjod

pa

48 (rgyud 'grel ca), fol. 219b.2, the phrase is so explained:

/ha yi b/a ni gza'phur

bu 'i gzugs yin

pa

'i phyirl"the

teacher

of gods since he has the

nature of the planet

Brhaspati."

are

'grel

ca,

The main commentaries

DR Spring 1979.

181

DR Autobiographical

182

DR Spring 1979.

ston

Sga

DR,

Peking

edition

works 2lll-2II6.

180

183

in the

rgyud

in volume

mam

p.

sketch 2,

thar,

2.

14b.3,

fo!.

describes

ston's

Sga

earlier studies of Sanskrit

grammar,

metrics,

under '0 rd2ong Dge bshes

and poetics

in the 188os. At that

time
(following

the

latter

A kya

'dzin's

(!Vivyiidarla)

had

taught

ston

Sga

the

Kalapa

system

yongs

commentary)

as

well

as

the

Snyan

ngag me

long

and Sdeb

sbyor rin 'byung (Chandoratntikara).

Sga ston

Later, because

had found Sanskrit

grammar so

difficult,

he studied

it by himself for six months

and then approached

the

dge

bshes again with his questions,

laner could not

some

of which

the

rna

lha

answer

completely.

184

DR Autobiographical

185

KN and JR 1987. The Glong

khang

was one
ancient

sketch 2,

p.

2.

thang

'Jig rten sgrol

of the

Ru

gnon

temples

erected

by Stong btsan

sgam po,

and it turns

up

also in

lists of the Dharma-colleges

in the ninth century.

See Helga

Uebach (1990), "On

Dharma-Colleges

Tibetan Empire,"

and Their Teachers

in the Ninth-Century

p.

404. See also R. A. Stein (1961),

Tribus,

pp.

72-77. In the

early eleventh century

the P:u;t<;lita

Smrcijfiana

founded

years as a

shepherd.

school for Abhidharma

studies at this temple,

after living incognito

for

592

IN

SAINT

SEATTLE

ro CS 1994, A 'jam Sprul sku requested Sga

compose an abridged text (based on that of the Ngor
Mkhan po Dkon mchog dpal ldan) for the benefit of the older
men and women of Sde gzhung who could not do the
187

According

ston

to

longer

practice.

'PhrJ ba 'i

ngag

was

taught

text,

The

nyung

'don

by Dezhung

entitled

bsdus phrin las mkha' khyab, survives

Rinpoche

privately

and

in Seattle in the early

1980s.
188

DR Ipoh, January 1982, (CS notes).

189

DR Spring 1979.

190

For

'Jam

see

biography,

rgya

dbyangs

mgo

Dil

mtshrJ 'i khyab

mkhyen

Mkhyen

brtse

bdag rje btsun bia

pa

grrJs ris med bstan

ma

seng ge dpai bzang prJ 'i rnam thar

mtshar yongs 'dus dga 'tshai, fol. 217ff.
gros's

by Kun dga'

CrJ/lected

19 1
teachers

'Jam

nyi

pa Sna
rna, Gter

po.

See

the

blo

dbang

gros's

Jam dbyangs

chrJs kyi b/rJ

phyug

ma smra
pa ngo

cha shas tsam brjrJd

(pp. 1-414). A less detailed

is

found

in Chos

kyi

blo

WrJrks, vol. 9

dbyangs

included

'Brug

kyi

'i rgya/ mtshan gtsug lag lung rigs nyi

ba 'i

biography

Chos

brtse Rab gsa! zla ba, Rigs dkyii

mkhyen

brtse

Chos

kyi

blo

gros's

main

Kal;t thog Si tu, Zhe chen Rgyal tshab, A 'dzom

tshogs

rang

grol, Rdo grub chen 'Jigs med bstan pa'i

chen Las rab gling

brief

biography

pa,

in

and Dpon slob Blo gter dbang

Khersun

Sangpo,

BirJgraphicai

nary

Dictio192

nor

Nam mkha'i

po

ofMkhan

Mkhy(!n

brief autobiography

Gzi yi phreng
Mkhan

po

ba

years
was

Mkhyen rab

Mkhyen

rab

chos

of about

two hundred

go 'i

bye

printed

bshad

194

seen

Khams

remaining

rgyus

mdo

For

grwa'i
vol.

Dignaga's

gsar.

an ox year,
Mkhan

lo

rgyus

18-1

which

of his

gsar

tsam

p.

p.

48.

these

particular
Dezhung

Based

on

mas-ters (mkhan po)

the article "Khains

long

that

was

had

never

May 1962).

are not

Rinpoche

pa,"

T. G.

of his master

Rinpoche

studies

Blo

semi-

brjod
Cf.

He wrote

biography

Dezhung

writings.

five seminary

121.

bye

Prarrui1Jasamuccaya

see

life,

Khams

mdo

(1992),

po

mkhan

establishment

noted

studied

in

under

of the Rdzong

bye bshad gtwa, and had other links with

ones.

that

Rinpoche,

as

served

Sakyapa

sketch

He also wrote

dga',

KN and JR 1987;

four of the first

gsar

but had heard about (EGS notebook,

the autobiographical

work

stated

That wou)d have made

of the Rdzong

rig,

on

at Rdzong

is

Dezhung

also

dge,

Dus kyi sbrang char,

(1974),

Mkhan chen Gzhan

actually

monks.

shes

gloss-commentary

it

indeed born in

year.

zer

'od
Sde

in

history

bod kyi

Dhongthog

kyi

monastery

"Khams

51,

In the

latter's

old in 1924, instead of twenty-three.

stod

Krung

was

the

still alive in the early 1960s.

of Dbon

phun tshogs's

bu in

in 1901.

born

biography

(unpublished).

p.

1982),

earlier in the earth-ox

him thirty-five

gros
nary,

nor

mkha'i

was

rab

zer

chos kyi 'od

(Dharamsala,

to have written

bu is said

rab

ofNam

Mkhyen

years

but twelve

19 3

583.

stated several times that he

however,

po

p.

of Tibet, vol. 10,

some

of the

bye bshad grwa'i

lo

tsam brjod pa," Krunggo 'i bod kyi shes rig, vol. 18-1

(1992), the first nine "seminary

masters"

were:

NOTES

1) Rdzogs

593

po

chen Mkhan

snang

ba

rab (Mkhan

po

Gzhan phan chos kyi

(Mkhan chen

2) Dbon stod
Mkhyen

pa

ca.

tenure

Gzhan dga'; 1871-1927),

'Jam dbyangs

1918-1919

mkhyen

rab;

1889-1960s,

in Chinese prison?),

3)

Sga

rna

tenure

late

Bla

'Jam

dbyangs

tenure
rgyal

ca.

1920-1929

mtshan

(1870-1940),

19f9-1930
4) Brag g.yab
Chinese

Blo

gros rgya

mtsho

(d. early 1960s, in

prison?),

tenure

ca.

1930-1935

5) Sde gzhung Kun dga'

rnam

rgyal (

= Sde

gzhung Chos

'phel; 188os-mid1950s), tenure

ca.

1936-1940

6) Khang dmar ba Rin chen, tenure 1940-late

7) Mdo srid

pa

Thub

bstan

rgyal

mcshan

1943
(1902-1971,

d.

in Chinese
prison),

8) Mi

tenure late 1943-1950

nyag pa

Dam chos (b. 1908?, d. 1960s?),

tenure

1951-1955
9) Brag g.yab

pa

Mkhyen cab

seng ge

(b. 1911), tenure

1956-1958
(Cf. the slightly different

p.

48.) 195

order in T. G. Dhongthog

DR 1979; AC 1994.

[1974],

196

KN andJR1987.

197

Dean

'khor

was one

of the

seven

main noble families

Grong nyin Tshe dbang bla

for

rna was a

rna.

of Ldan

learned secretary

198

and tutor

grammar,
poetics, etc., to the Dpal

was

1996, he

from Ku

spungs

Si

cu.

to KA

According

se

was

Gser ljongs in Derge district, and

the nephew

of the

famed Sanskrit scholar

Yongs
Gser ljongs

'dzin Lhag bsam rgyal

Mkhan

'Jam dbyangs

dge legs.

199

The Tibetan:

rgya gar

200

Evidently

belonged

co

201

Probably

bla

rna

the Dpal yul Bla

de

rgya gar

rna

gyi

a tsa ra

red/.

had originally

rna

the Rnying

monastery

mtshan and uncle of the

po

of Dpal yul.

Sde gzhung Kun bzang

was

(Lithang

Skya shu!)

Sprul sku Kun bzang

chos

kyi nyi

rna,

whom Sde gzhung

Rinpoche

would

gzhung.

meet in Derge and Sde

202
studies

DR Autobiographical

as: sgra

ka Ia pa'i ri

mo

khrid.

'i

go

sketch

r,

fol. 1a, described

these

203

DR Spring 1979.

204

DR, Jam rgyal

205

On the Mnga' ris Sprul sku and Mnga' ris Bla brang at

Rdzong

gsar, see

Blo

mam

gros

thar, fol. 22b.

phun tshogs, Rdzong

dbyangs

shes rab

rgya

gsar

bkra shis,

p.

57f. (29a-29b).

'Jam

II,

594

pa

(Byams

Mnga'

ris Sprul sku. Before that the lamas

as successors

by Ngor

zer,

thabs

of the Mnga'

gsar,

Rdzong

receiving

p.

was

po as

ond

born

also

Mnga'

ris

gsar

were

'byams

the first

often appointed

pa

Tshul khrims

'jam dbyangs

of Siidhanas

Co//ection

ma

from him. See A 'jam, Bla

suc-

ceeded

'Jam

dbyangs

at

(Sgrub

rdo rje

mkhyen

gsar monastery, and

po. The secSprul sku, Dil mgo Tshe ring bkra shis, was
The death of a previous Mnga' ris Bla rna of
1856 is recorded in D. Schuh (1973C), p. lix.
head

disciple

in 1945.

Rdzong

ris rab

whole

11 (6a). This lama

brtse'i dbang

was

rab, 1877-1941)

ris Chos rje Kun dga'

the

kun btus} compilation

'chang.

he

i:o Mnga'

SEATTLE

of the bla brang. In 1884 (?) Sga ston had been

founder

the student

shes

IN

mtsho

'od

kun bzang

SAl NT

in

206

DR, Sga ston

207

DR,

Jam

rnam

rgyal

(khri pa) ofRdzong

of Dpon slob Blo gter dbang

thar, fol. 40b.

rnam

thar, gives

Dezhung

own

Rinpoche's

account of'Jam rgyal's

life.
tshogs's

For

history

Rdzong
grwa'i lo

briefer

sketch

of his

life,

sec

Blo

gros

phun

bye

bshad

of the

gsar

Khams

mdo

tsam

rgyus

brjod pa," Krung

go 'i

bye

seminary,

"Khams

bod kyi shes rig. vol. 18-1 (199z),

p.

IZI.

See alro note 119.

208

Dezhung

mtshan

or,

as

his

Rinpoche

always

referred

to 'Jam dbyangs

rgyal

zhang

loosely,

"maternal

uncle,"

but he

was not

his

maternal

or even greatIt seems

term to indicate a simuncle

uncle.

ilar senior,

as

that

distant

Dezhung

Rinpoche

on

relationship

his

used this

mother's

flexible

side,

such

that of first cousin

twice removed.

rnam

209

DR, Sga ston

210

DR, Jam rt;Yal

rnam

thar, fol. 4a.

211

DR, Jam rt:Yal

rnam

thar, fol.

212

DR, Jam rt:Yal,

pp.

213

DR (ca. 1961)

eventually

section

because

thar, fol. 14a.

36.6-37.1.

notebook
of

of the Derge

xoa.

these

printery

One informant

ofEGS.

extensive

was

block-carving

named

the "'Jam
If so,

(Jam rgyal khang) after 'Jam rgyal Rinpoche.

an arrangement

said that

activities,

rgyal Room"

no trace

of such

still exists at the Derge Par khang, according

to

recent visitor there.

214

'Jam

speak

the

rgyal

name
Blo gcer

death.
entitled

later

dbang

bdag

po's

rdo

po

requested
into his

biography

rje

'dzin

by

pa

his

ears at
Bsam

Jam

attendant

to

the time of his

gran

dbyangs

blo

blo

gros,
gter

rnam par thar pa cha tsam brjod pa mchog sbyin sgo

gsum
rang grol dge
legs nor bu 'i ljon
bzang skat bzang /ha yi dga 'ston, was published with the Lam
'bras
slob bshad (Derge ed.), vol. 8 (nya). Blo grer dbang po's collected
works came to thirteen volumes.
dbang

po

Gsang

Rinpoche

Blo gter dbang

'i

According

21
5

nyi

rna was

but

to DR1975, Brag ri Chos rje 'Jam dbyangs chos kyi

the elder

half-brother

of Dam

pa

Rinpoche,

having

the

same

father

teacher

different mother.

was a major
pa Rinpoche.

He
of Dam

disciple

ofBlo gter dbang

po

and

NOTES

See DR, Jam rgyal

216

Dhongthog.

roam

48,

rgyus

gros

and Blo

121-122.

217

DR, Sde dge rgyal rabs,

219

~v i
d end y

go

'i bod kyi shes rig. vol. 18-1 (1992),

p.

17 (Kolma5

the "greater and lesser

and the Sramattera

Sakyaprabha

gsum

pa

brgya

142).

are

the

of

roam

thar, fol. 20b.

221

DR, Jam rgyal

roam

thar, p. 475

222

DR, Jam rgyal

roam

thar, fol. 22a.

223

Founded

the

rgyal

po,

fifteenth-century

master

Thang

stong

the great

monastery

ous

p.

Vinayakiirikii"

DR, Jam rgyal

by

[1988],

kiirikas ofNagarjuna.

220

structure

bye bshad

]Rand KN 1987.

218

'Dul ba

phun tshogs, "Khams

mdo

tsam brjod pa," Krung

pp.

thar, fol. 22b.5. See also T. G.

Dus kyi sbrang

char, p.
grwa'i Io

595

of

Lhun

grub

steng

contained

within

its

not only the varihalls

and temples

of the monastery,

but

also

the

royal

palace and Derge print-

inghouse.

224

Ngag

dbang

bsam

gran

blo

gros's

biography

by Mkhyen

brtse Chos kyi blo

was
blo

gros

gros

entitled Mkhan

roam par
pa bkra shis

ngag

chen rdo rje 'chang

dbang bsam gtan

kyi

thar

chen blocks, and

'dod Jo. It was published

from Derge Dgon

was

reprinted by the Sakya Centre (Dehra Dun: 1983). According

to DR (EGS notes),

was

this master

some to

said by

be the rebirth of the Sde dge

Yab chen. He report-

edly composed
which

was

biography

of M a f i
ju~ r i in poetical

verses,

sponsored

at Derge

of the

printed at

Derge.

He

also

the

carving

blocks for the collected

works

of the Ngor

on a

based
completed

quite

po

Dkon

mchog

lhun

grub

manuscript

from

Ngor,

and

the

work

was

in the wood-rat

year
was

Mkhan

was

The text

(1497-1557).

(1924).

to Dezhung

According

Rinpoche,

the edition

poor, never

having

been

properly

corrected.

The

work

had

been

directed by nephews ofNgag

gran

dbang bsam

blo

gros,

stingy

young men

who did not

treat the block-carvers

properly.

225

As

retreat"),

Dbyar
Bsam

gros
ecclesiastical

gnas

gran

was

Mkhan

po

("abbot

of the

rainy-season

blo

an

incumbent

offices at the Derge

of

one

of several

major

Dgon chen, whose occupants

rna

(1) Shar Bla

em
Dbyar

gnas

from time to time:

Master"),

(2)

po,

Mkhan

Nub

rna

Bla

("Western

Master"),

rna

Bla

(3)

and

Rgyal mtshan Bla rna ("Victory-Banner

(4)
Shar Bla

changed

("East-

Master").

The

and Nub

rna were

each in charge of

protector's

(mgon

chapd

khang), one to the east

and

one to

pa

tradition

as

head lama of

one

chapd the rituals of the Tshar

in the other, the Ngor

formed;

these
Slob

the west. In

were perone

pa

rituals.

After

serving

of

one

chapds,

go on to

could

become

the Rdo

rje

dpon, head of the

whole
Rinpoche

Dgon

from Bsam
dbang Sangs

(KKW

1994).

According to

Dezhung

gran

blo gros), the first Shar Bla

rna was

Grub

rgyas rgya

mtsho
disciples

chen

(who heard this

(fl.

eighteenth

c.),

one

of

the

outstanding

of Rmor chen Ngag

dbang

kun dga 'lhun

Smith [1969], vol. 1,

The first

grub

(1654-1726).

(See also

E. G.

p. 49.)

Nub

phyug. During Dezhung

Bla

rna was

Zhu chen

Bkra shis

dbang

596

Rinpoche's

studies

in Derge,

SA I NT

these

Shar Bla

rna

mkhyen

rab (d. by early 1960s), (3)

dbyangs

meditator
brrse

and

chos

origi-

manager

included

gsar

che,

chen

as

gran

gnas Mkhan po Bsam

rna Chos grags rgya

gros.

blo

len steng, where he became

known

the

gsar

DR, Stk dge rgya/ rabs,

2i7

DR, Sga ston

rnam

p.

Mkhyen

troubles

from

brrse Chos kyi blo

rje 'Jam dbyangs

After

brtse

devoted

gsar

Rdzong
after

gros,

the

gros.

chos kyi nyi

'Jam rgyal Rin

troubles

further

at the

to the high retreat center of Sga

as

Sga len steng Mkhyen

nor

Chos rgyal Sprul sku, Nam mkha'i

226

(I91o-I96os?),

brtse Chos kyi blo

withdrew

(x)

'Jam dbyangs

Bla

Mkhyen

Brag ri Chos

Mkhyen

and Bsam

was

gsar

were:

lamas

rna

the Dgon chen Mkhyen

phyug

Rdzong

left

Dgon chen, this master

His nephew

was

dbang

ofRdzong

rna,
po

Dbyar

mtshan

recognized

He

His teachers
Rdzong

Rgyal

kyi

nally

incarnation.

business

(4)

at the monastery

mtsho. Also

'Jam

Dgon

SEATTLE

Kun dga' dbang phyug, (2) Nub Bla

gros,

gtan blo

IN

17 (Kolma5

p.

[1988],

thar, fol. 40b. According

brtse.

bu.

142).

to KN and JR

1987, Dezhung Rinpoche

empowerments

at

this

time

in

Derge

also

received

other

and instructions

from Mkhan chen Ngag dbang bsam

gran

blo

gros,

including

for Dur khrod (btktg

po?) and for the goddesses

228

The

name "Mus pa
as Ngor

after serving

Red and White Sarasvati.

Mkhan

po" derived

from

the fact

that

abbot

on an estate

he settled

in Mus

district

of northern

Gcsang.

229

nor

PhLh 1994. Zla ba

230

1993.

AC

remarked
that

was

bu

born in Gtsang Mdo mkhar,

nag.

east ofRta

Ngor

gsar

Khang

pa

Dam

Rinpoche

later

that he regretted
Dezhung

Rinpoche

had

not

become

very

good

Phan

bde

zhabs

drung and abbot. "Such

an
tradition!"
231

AC

mtshan's

abbot

would

have

been

the

for

pa

Ngor

he said.

1994.

also

the

end

ofNgag

dbang

rgyal

returned

to Sga

pa in

Dezhung

Rinpoche's
the next few

was

This

as

role

attendant.

232

months.

He evidently

A brief biography

of Khu

nu

Bla

rna

Bstan 'dzin rgyal mtshan exists in Tibetan,

written

mdzad

rnam

(1990),

by

Dngos

grub

Ga

sha

ba:

Khu

nu

rin

po

che'i

snying bsdud
and

also

longer

one:

Khu

nu

rin

po

rnam

i:he'i

thar thar pa'i them skas,

which includes

sha ba gives Khu

Bla

rna's

list of his works

(p. 76f.). Dngos grub

birth

year as

1894,

whereas

his birth

English

year was

the fire-monkey

year

(1896)

sketch in
in K. Angrup

His Contribution
Buddhism,"

Dezhung

stated several times that

biographical

Ga

nu

and S. Lall (1987),

"Negi

Rinpoche

See also the

Lama

and

to
Tibetan

Review,

vol. 22,

no.

8 (August

1987),

pp.

15-16, and the

unpublished

rna
scholars

is

biography

nu

cite. This Khu

also

in Hindi by Roshan

Lala Negi they

Bla
discussed

in

an

unpublished

study

ofKinnaur

by Mr. Tashi

TseringJosayma.
233

Dezhung

one

lineage

the

Sanskrit

probably

is

Rinpoche

of 'Bras

lexicon

chen

(the

main lineage

and poetic studies:

Zhe

ljongs

in 1962/63

rgyan

Zhe
also

related

to E. Gene

Smith

bstan 'dzin for the study

drung

skad

for the related

dod prajfza},
Sanskrit

of

which

grammar

Zhu chen Tshul khrims rin chen (1697-!769),

drung yig Bstan

'Gyur med tshe dbang

'dzin

rgyal

mtshan,Dge

rtse P<U].c.lita

NOTES

mchog

grub

(b. 1764?),

rnam

stobs

Yongs

rgyal,

'dzin

Lhag

Mkha' khyab

Yongs

rnam

Zhe chen

Kong

sprul

bsam

rgyal

'dzin

Lhag bsam

see

was

rgyal

rgyal to 'Jam dbyangs

mcshan's

Rinpoche

Dbon sprul

rna

ba'i nyi

dkar Rinpoche

shis

chos

dbyangs

'phel.

mkhyen

legs grub

chos 'byung).
tshul,

by

sgrub

rgya

grub

mcsho

234

rna

Chos

Bscan

'phel

(On

1895

in

(b. 18u; named also 'Jam

rgya

rje

master

his
bstan
chis

pp.

had

Dezhung
also

written

disciple

from

under
Bla

Rinpoche,

and perhaps

has appeared

other

for

'dzin.

lineage

Tha snyad rig

mcsho,

was

pa'i lang csho, he

Dezhung

po

in Tibet

(1523-1596),

rdo

mthu stobs
(r8:w-1892),

(Sgra

lnga 'i byung

of Mang

in the

history

in India

gnas

rna

'Jam

thos

Klu

Gangs

can

rig

Khu

nu

Bla

253-322).

(1985)

mentions,

p.

37,

'dzin rgyal

mcshan'
kyi nyi

to

dbang

studies

mdzod series (no. 4, 1987,

po

nyag, who had studied

mtshan' s student gNas gsar

A similar history, the

Dngos

ca.

med

'Gyur

received

According

brtse'i

grammar

of Sanskrit

pa

Karma

in Mi

Yongs 'dzin Lhag bsam rgyal

Bkra

the

bscan 'dzin.

bnse'i dbang

cshangs

later (in the mid-1940s)

'Bo Gangs

to

mthu

(r813-1899),

involvement

sras rgyas
actually older than Mkhyen brtse and was
teachings),
and then 'Bras ljongs 0 rgyan
dbyangs

yas

rgyan

ljongs

med

'Gyur

mtha'

(tutor

mcshan

mkhyen

Ngor Dpon slob Ngag dbang

smra

gros

E. Gene Smith [1970], note 56.) An alternate

Zhe chen

from

Dbon sprul

Blo

rdo rje), and 'Bras

the Demo Affair,

lineage

597

rna co

having been specially

teach

invited by the Panchen Chos

at

Tashilhunpo's

See

school.

Chos

'phel

rdo

rje

gleng

ba,"

(1985),

"De snga'i bod kyi slob

grwa'i

slob

gso'i

skor

che

long

csam

Bod ijong

no.

zhib Jug, vol. 1985,

4 PP 30-4 2
23 5

In that period,

Derge

district

had

come

under

the control

of the Central Tibetan

government.
236

Called

very

"tho le, "this

small donkey,

according

Derge and given him by Uncle Ngag dbang nyi

237

to AC,

to

had been brought

1992.

AC March

Dezhung

Rinpoche's

rna.

mother

went back

to Derge and

first

gsar

Rdzong
Rdzogs

and chen

traveled

home

with others.

From

chen the Rdza

chu kha route would

have

been much easier. The "direct"

route from Derge to

Sga khog

said

co

(to

ing
unlike the

route

easterly
kha. According

fifteen-day

journey

on

foot)

was

and

through

nine

rivers,"

the

nomadic

a very

difficult

regions

route,

of Rdza

chu

to AC,

his mother

to harmonize

only went

once to

Derge,

but

chis

is difficult

with the

chronology

238

Tharlam,

cross"nine gorges
flatter, more

consist of

Originally

as

Inow have it.

founded

restored and expanded

in

II59,

Kal). thog monastery

had been

in 1656, and

and

seven

eventually

held

some

eight

hundred

monks

incarnate

lamas.

On

the

lamas

of this

see

monastery,

H.

Eimer

(1979), "li.bte und Lehrer

von

Kai).

Zentralasiatische

thog,"

Studien,

vol.

rebirths of the Kai). thog Si

p.

tu have been given by E. G. Smith (1968),

239

Khu

nu

rna

Bla

(mchan

annotation-commentary

Dag yig

ngag

was

gi

"annotation-commentary

sgron

the

author

of

22.

an

'grel) to the

me,

of the Indian

known

as

the

13.

The

p.

(1974),

wrote

bla

ma'i

SEATTLE

mchan

'grel).

See

T.

G.

40. He

commentary

this

IN

evidently

in connection

with

sku

se

his

at the Derge

teaching

was

court. It
240

gar

(Rgya

Lama"
Dhongthog

SAINT

printed at Derge.

DR July 1979.

24 1

mang

Zur

ljongs Mkhan
dge

po

Bstan

Tai si tu pa'i

legs,

Sprul

and

Ku

Gser

great snowfall

rnam

p.

thar,

8o.6. According

to

Choga 1994,

Khenpo

'dzin

'Jam dbyangs

occurred

at the time of his death. The party

coming from Dpal

spungs

they

to

had

throw

path for

the yaks. They

brought

to make

snowdrifts

were

using sandalwood

LKG 1994.

243

LKG 1994.

244

mang

Zur

po

dge

to Dpal

his remains

the

spungs,

deep

where

Bstan

for fuel.

'dzin

Sprul

sku

and

Ku

se

Gser

ljongs

'Jam dbyangs
legs,

Situ] had

Tai si tu pa'i

rnam

thar,

p.

794

"[Dpal

spungs

numerous

sti1pas
reliquary

over

mats

felt

cremated

242

Mkhan

down

built, the chief

stupa of the

among

which

was

the

three-storied

the omniscient

Mafijusri-lord,

mgon

phan
mchod rten

snang ba 'i
grang mangl.

245

DRI979

246

AC March 199z.

247

DRI979

248

DR,

was not
passed

Jam

really

phan

Rinpoche's

rdo rje

rnam

'chang

bcas

thar,

thog tshad

z4a.1.

fol.

ba"

gsum

gyis gtsos

jam

ngag

near

year

by Mkhyen

Derge

(1931).

brtse

6z (31b), there is

Dgon chen

In the

Chos

pa

and

gros

gathering

year,

ofBsam

gros, Mkhan chen

kyi

reference

rnam par

thar

seventy

lamas,

pa

to these teachings

year

(19z7):

"In the

[Bsam gtan blo gros] went to Grwa

of about

he

in Dezhung

biography

kyi blo

dbang bsam gtan blo

p.

fifth month of that

headed

gros,

blo

staunch Ngor

given in the fifth lunar month of the fire-hare

gran

Bsam

was a very

Rinpoche,

twenty-sixth

gros

rten

gdung

Dngul phu

bkra shis 'dod jo,

To

snang

"Ris med pa." Accord-ing to Dezhung Rinpoche,

away at

blo

rgyal

to De:z;hung

according

gran

Gzhan

kun gzigs gzhan

trulkus,

and

by Yang srid Mchog sprul [Chos kyi blo gros?]

sgang.

monks,

'Jam rgyal
he

gave

the text-transmission

for the Sa skya bka ' 'bum, the initiation

and

practical

for Vajrabhairava

Rinpoche,

and Sde gzhung Mchog

instructions

and the Rwa lo collection

sprul of Sga Tharlam,

in theTshar

(rwa pod)." The Tibetan:

pa

tradition,

lo de'i zla ba

nang grwa sgang du phebs/ yang srid mchog sprul dang/ Jam
rgyal rin po chef sga thar lam sde gzhung mchog spru/ sogsl bla sprul
dge 'dun bdun cu skor Ia sa skya bka ' 'bum gyi /jags lung! tshar lugs
Jigs byed dbang khridl rwa pod bcas gsungl.

lnga pa'i

249

Indeed,

very

became
Rinpoche
Trizin

in the

rare,

did later

and

many

central transmitter

1960s

other

1970s

and

espe-cially
pass on the

outside

the

transmission

important

of the tradition.

transmission

ofTibet,

Sakyapa

and

lineage
Dezhung

to H.H. the Sakya

lamas,

becoming

NOTES

250

ST 1993.

251

DRI979

252

AC I994

gran

gros

blo

gter dbang

po.

253

Jam

DR,

r,

for the Sa skya bka' 'bum transmission

The lineage

to Bsam

descended

sketch

599

rgyal

rnam

po,

brtse'i dbang

way

by

of Blo

thar, fol. 24a. DR, Autobiographical

ra, men-

fol.

tions

from Mkhyen

that he received

these

'Jigs

byed

teachings,

including

the Rwa khrid rnkha'

'gro 'i snyan brgyud.

254

DR Autobiographical

255

DR September

was a

boy, he

was sent

by

family

his

mountains.
mals

no

became

choice

were

him,
behavior

ra.

to herd the family's

sheep

and

brtan

yaks

pa

in the

separated

and

from

him

and

he

not

find

animals.

His

could

he had

but

furious
he

ro go

home

without

the

with

was so

disappointed

and

angry

with

their

that he tore his

clothes

anger,

sketch I, fol.

(CS notes). When Dam chos

Once the ani-

them at sundown;

parents

1978

and cried.

He then looked

at himself and his great

and could find

no true

reality

in that-seeing

it all

as

just

an

insubstantial

product of mind.
Years

later,

when

Blo gtet dbang

teacher

was

he

was

and that master

(r847-1914)

in

presence

the

of

his

on

the

po
giving

instructions

nature of mind, Dam

chos

pa
was

brran

him. The master

delighted,

a man

"Here is

described

called
who

in

this

the

childhood

other

monks,

to

experience

and

told

them,

expe-

rienced this insight

naturally,

a carryover from a previous

as a

child."

(This

was

believed

to have been

256

Dam chos

eccentric.

meditation

practitioner.)

learned

and

was a

carving

of the

He much

Wara

Kanjur

in 206

volumes

roo.
such

requested

257

short

as

Mkhyen

brtse

Chos

kyi

blo

gros

and

'Jam

rgyal

longer

blocks,

bur

he

did not

let

this

influence

his

preference.

Wa

monasteries

ra

monastery

in Khams

AC 1994.

259

AC March 1992.

260

KN and JR 1987.

was

one

of

numerous

Sakyapa

said to

have been founded

258

on

Masters

him to print

with

own

(short

pre-

ferred shorter books. He began carving the Tanjur

blocks,

bit

He sponsored

the
format).

as a

life

pa was nor very

brtan

by Chos rgyal 'Phags

pa

(r235-I28o).

261

According

to KN andJR

1987,

Rgya

gar

Bla

rna

Khu

nu

Bstan 'dz.in rgyal mtshan

at

some

point

also

visited

Gwa

gu

and studied

under

'Jam

rgyal. He and Dezhung

Rinpoche

Sdom

gsurn

are

said

to have

studied

rab dbye of

Sapai;J.

262

AC March 1992.

263

DR, Sga ston

264

DR 1979.

rnam

thar, fols. 40b-41a.

as

fellow

students

the

6oo

265

AC March 1992.

266

AC 1993.

267

ACI994

268

DR1979

269

AC March 1992.

270

DR, Sga ston

271

Other

with

Its

main

Fruit

dbyangs

mam

kun

po

grwa'i Mkhan

Sprul sku Gsang

SEATTLE

thar, fol. 42a.

present

disciples

teachings
dga'

IN

SAINT

included

chos

kyi

Mkhyen

at
Nya

rgyal

brag

mtshan,

Bla

zur

dga'

bzang

po,

mdo monasterr.,

po

tshe

bo, Dar mdo Phur

ring, Yon tan, Ya

po

the Mkhan
Mkhan

po

pa
rna,

bsran 'dzin. See DR, Sga ston

272

AC

1994

Nya

brag

bzang

gzhung

rnam

Kun

po,

mgo

rna

Bkra

Mkhar

nang

Bla

of Gdong thog

pa

rna

Tshe dbang,

Dar

Dpal ldan cshul

Sengge

Chos 'phel, and the Sde

1960/61)

bshad

rab, Gdong sprul Sku dbon Phu

bdag dpa'

Don grub

'Jam

gsar

Rdzong

monastery, Tshe dbang dpal ldan, Nya brag Khri

Khri

sku

Sprul

rgya mtsho, Giang sna Dgpn Phur pa Bla

rna Rnam rgyal, the learned Padma tshe ring

shis

Path

1928

ston's

Sga

rgyas,

khrims

Kun

of Do

Sde gzhung Mkhan

chieftain's

son

Mdo

sngags

thar, fol. 4za.

dga'

chos

'phd

(ca.

188os-ca.

had previously

received

teachings

under Sga ston. According

to

Nya brag

monk visiting Nepal

in 1994,

as

served

Kun

monastic

dga'

chos

(khri pa) of the monastery.

po

Mgon

was very

'phd

learned

and later

head

was ra very

He

good yogi

for

practice.

273

AC March 1992.

274

DRI979

275

DR, Sga ston

276

According

rnam

thar, fol. 42b.6.

to Lithang Athar 1993, formerly

there

had been

two other such districts,

nag

(sog log) and 'Ba'

So lo

shod

pa,

but these

had

been absorbed into the

other districts, Solo then forming part of'O thog.

277

Lithang

believed

1993.

Athar

to have been

nomadic

The "Sog

log"

tribe, for

instance,

is

group

came

that

into

area

the

after

military

defeat in A mdo. Other

groups are
or around

too, in

(early?)

to have

thought

come

originally

there,

from

the

century,

seventeenth

exact

though

records

are

lacking. The Lithang 'Brog

pa are
institutions
'Bras

said

to

have

sent

their

monks

to

the

following

in Central Tibet:

spungs,

Sgo

mang,

Har gdong

Kham

tshan,

A shu

Mi tshan; Dga' !dan,

Byang

rtse, Rdo

gdong Kham tshan? Sha

ra

Kham

tshan;

and Se

ra,

Byes

pa

(Har

re

Mi

By

tshan?).

ofLithang sent their

to: 'Bras

contrast,

the

farming

communities

~o nk s

spungs,

Blo gsa! gling, Sporn

bo

ra (=

Spo 'bur)

Kham tshan; Dga' !dan,

Byang
Sporn bo

ra

rtse, Gser khar

Kham

tshan;

and Se

ra,

Smad

pa,

Kham tshan.

At Na lendra,

the Sde gzhung

A mdo Kham tshan. 278

gyi gtam rgyud,"

Grags

rna

monks

med, "Li chu

Gangs dkar ri bo, 1985-1,

belonged

sngon

to the

po'i 'gram

6o1

NOTES

p.

59

This

source

also

lists

names

the

of seven

consecutive

chiefs ofYonru; from

Wa shul Bsod

279

Greater

Tsho

gsum,

nams

Lithang

bzang

also

po to

nams dbang rgyal.

sum districts as Mo

Bsod

included

Ia,

'Dabs, Cha

'phreng,

Ra

rgyal,

Shog

drug,

Bzhag

Sga

G.yang

gsum,

and De'u Mgo Ngag

gsum.
280

SeeTashi Tsering

'Phrin

pronounced

las chos 'phel,

(1985),

p.

24.5

p.

202,

n.

31.

(nb). Spo 'bur

was

evidently

"Porn

bu ra."

281

Lithang Athar 1993.

282

"Li chu

med,

Grags

sngon

po'i

'gram

gyi

gtam

rgyud,"

Gangs dkar ri bo, 1985-1,

P 59

283

Lithang Athar 1993.

284

DR, Sga

brran

was

lineage

master

ston

rnam

thar, fol. 31a.2. This Mkhyen

brrse

rab

from the Lee

was

and

gsar

Gnas

Mkhyen

considered

ro

be

the

emanation

of the

ba

brtse'i

dbang

phyug.

He

was

the

Na lendra

Bco

brgyad Khri chen who

was
ngag

nephew

dbang

and

successor

!hun grub

(1633-1703)

at Na lendra.

to

Mkhyen

rab

byams

pa

see

R. A. Stein (1961),

285

On this tribe,

286

This high Chinese

ride entitled

pp.

31-41.

irs holder to the third

Tibetan official rank. See

p.

L. Petech (1973),

8.

p.

287

'Phrin las chos 'phel,

288

This is related in the biography

'Khrungs

p.

20 (rob).
of Bskal bzang

rgya

mtsho,

rabs, vol. 3,

25. See also Leang skya Rol pa'i rdo rje's biography

of the

Seventh Dalai Lama

sngon:

(Mtsho

chos 'phel,

p.

pp.

1990),

was near

the actual place of refuge

called Gtsang sku. 289

290
291

Elsewhere,

DR

ca.

Sde gzhi.mg,

and it

was

1962 (EGS notebook).

in

account

the

of the

two

first

gzhung

Sde

lives, Dezhung

Rinpome

seems

It

called
he

'Phrin

this

the

name

noble

by

p.

(nb), relates

Bsod

nams

dar

was

names.

known by both

292

to 'Phrin las

KA1994

Trulkus'

rgyas.

38-39. According

28 (14b),

las chos

'phel,

22

the story

of how

Sde gzhung Lung rigs

nyi

rna,

when he

was

still

little

boy, in his rambunctious

play took the talisman

from his mother's

hand-wrinen

the protective
born

ro

neck

and opened

it. He found

simple

prayer to
deiry

his mother, it

Pehar.

After

that,

no more sons were

was
293

said.

'Phrin las chos 'phel,

reasons

A 'jam

was

rebirth.

294

p.

33ff. (qa-), explains several other

why Sprul sku

DR 1979.

considered

to be the Gzims 'og Rinpoche's

SAl NT

IN

SEATTLE

295

'Phrin las chos 'phel,

p.

34.2 (I?b).

296

'Phrin las chos 'phel,

p.

34f. (fols. 17b-18a).

297

DR 1979.

about

Kun

the time

dga'

rab

monastery of Sde gzhung

298

In

received

rgyas

would

have

been

alive

at

the

addition,

'jam's

rna was

founded.

nephew

sngags

bstan

21.5, Dpon

po

Mdo

'dzin

the Lam 'bras from

Sga ston at Nya brag in 1928.

299

to 'Phrin las chos 'phel,

According

gros

Blo

composed

was

p.

Bla

rna

dbang phyug
the biography

of Mtsho

phu Grub chen, which

highly praised by
'Jam

dbyangs

mkhyen

brtse'i

dbang

po

its

for

excellent

poetry.

p.

300

Ibid.,

was a

disciple
Thar

(1765-1820),

21 (ua). Sde

gzhung

Bla

rna

'Phrin

las

rab

rgyas

ofNgor

rtse

Mkhan

who

was

Sde gzhung

po

pa

Byams

nam.mkha'

'chi med

in

ru ca.

and G.yon

1818.

See Byams

pa

kun dga'

bstan pa'i rgyal mtshan

in Lam

'bras slob

bshad (Raj

pur:

Sakya

Centre),

vol.

7,

pp.

II8.6 and 133.1. 'Phrin

las

po

Byams

rab

pa

rgyas was

also

disciple

ofNgor

Thar rtse

kun dga'

bstan 'dzin (1776-1862);

see

ibid., vol. 7,

p.

293.6.

Mkhan

See E. Gene

301

Mkhan

po

otherwise

Rgyal

sras

The

Sde

evidently

p.

2,

vol.

20of.

Rdzogs

chen

Mkhan

chen

Padma

was one

vajra,

of

yas.

Gzhan phan mtha'

gzhung

Rab

chieftain

brtan

dbang

rgyal

had

been named after

po

the two rgyal

brtan

as

known

of the chief students

302

(1969),

Smith

Padma rdo rje,

rna

protective

deities ofNa lendra: Lha

mo

Rab

and Rgyal

poPe har.

303

A print

of the Derge

of A 'jam Rinpoche

edition

of the

full-length

biography

by

'Phrin las chos

'phel

was

located

in Khams

by Mkhan

po

pad. Its full tide is Rje

rna

bla

par

pa
rgya

thar

printing

Jam dbyang.; kun dga 'bstan

Jyekundo

'Phrin

'Jam

gter dbang

'i rgyal mtshan gyi

rnam

gter

mtshar

mdzod.

It

was

onto

carved

at both
and

Derge,

and

the

Derge

edition

has

been

by Ngawang

Topgyal

'bras, Brag

ngo

mtsho

blocks

republished

304

pa

byin rlabs

ra

(New Delhi: 1992).

las chos

p.

'phel,

50 (25b).

At the time

of the

Lam

Rinpoche

dbangs

po,

assistant

chos

acted

kyi

nyi

rna, an

intimate

disciple

of Blo

as

teacher.

See ibid.,

305

'Phrin las chos 'phel,

306

'Phrin las chos 'phel,

p.

p.

6o (3ob).

50 (25b).

p.

49 (25a).

Regarding

the death date

rna,

of Lung rigs nyi

the

.,

autobiography

'jam's Rje bla

'chang

own

rna

ofNgag

dbang

(6b-7a),

states

legs

pa,

repeated

in A

rdo rje

pp.

12-13

father had died

in his thirry-sixth

year

that

Legs

pa

Rinpoche's

1899), and that at about

that time

Sga ston had thought

to
307

go to see

learned

no

rna,

but that the latter had died.

Sa skya disciple

of Gzhan dga'

was more

than A 'jam

Rinpoche.

308

Lung rigs nyi

Some said that

See Khetsun Sangpo, vol. 10,

'Phrin las chos 'phel,

p.

p.

582.

45 (23a). Also according

Sangpo,

to Khetsun
vol.

ro, p.

N O T ES

, ,

,, .. .. .
,
,
. ,
,.
.
. , . ., . .. , .
. ,. . .
, . , . ..
,
,
,

e a r ly t ea c hers inc lud e d t he D ge b s h es

gr ub w ho
w a s t he S d e g z hung Dar rg y a s gling a b b o t
5 8 2 A 'j am's

Bsta n

'd z in db ang

30 9

'Ph r in la s

c ho s 'p h e l p

'Ph r in la s

c ho s 'p he l p

5 8 ( 29 b)

5 9 ( 3 oa )
u nc le L u ng r igs ny i r na A 'j am s t ud ie d gram m a r
t he p o e t ic a l t re a t ise
K d v y iid ar f a o f D a t :~9 in an d t h e M a dh y a m a k iil arp k ii r a a
Ma d hy a ma k a t r ea t is e o f
S a n t ~i
t a S ee 'Phr in la s c hos 'p he l p 4 5 ( 2 3 a ) A s a v er y
y o u ng b o y h e ha d a l s o
t r a v e le d w it h L ung r i gs ny i rna t o rec e i v e t h e Niir o c h os d r ug
t e a c hings f rom K ong
spr ul Rinpoc he S ee ibid p 4 8 4 ( 24 b)
3 12 'Ph r in l a s c hos 'p he l p 7 1 ( f o l 3 6 a ) w rong ly g iv es A
'j am's a ge a t t he t ime a s
31
0

311 Un d er his

"t w ent y

- e ig ht "

313

'Ph r in la s

c h os 'p he l p

31
4

'Ph r in la s

c ho s 'p he l p p

S ee

a ls o

71 (f ol 36a )

7 174 ( f o l s

36 a 37 b)

74 ( f o l 3 7 b ) : S ga

s t on la t er
v is
it ing eas t ern K h a ms f or t he f ir s t t ime w hen Irea c he d
R d z og s c hen Ia s k e d k no w l
e d g ea b le peop le man y t imes w ho w ere t he n t he m o s t
learne d among G z h w d g a 's
315

rep one d

'Ph r in la s

"W hen

c ho s 'p he l p

, .
,, .. ..
,, . . , ..
.

d isc ip les T h ere w a s a un iv ersa l a gre ement t ha t t h e t w o

mos t learne d w e re A 'j a m

an d G se r k ha C ho s g ra gs T his t r u lk u o f o urs is s u c h a
g r ea t ly learne d s c ho la r
e v en a mo ng t h e d isc ip les o f G z han d ga '!"
316 'P hr in la s c ho s 'p he l p 3 4 ( f o l 17 b )
3 17 'Ph r in la s c h os 'p he l p 7 2 ( f o l 3 6 b )
318

'Ph r in la s

31
9

S ee K h e t s un S angpo
KA 1
994

3 20
32 1

by T

s t u d e nt

582

Mk har i

po

pa d

- e ig ht b a s ic w or k s

.. .
G

10

a c t ua lly t a u g h t

t hir r y
A

6 8 (f o l 3 4 a )

vol

A ccor d ing t o A 'j am 's

Rinpoc he

32 2

c hos 'p he l p

..
..

n u m b er o f A
Dh o ng t h og

'j am's

w or k s

ha v e b een

,
,

A 'j am

p u blis he d in

D e lhi

Rinpo c h e I
n a dd it ion c o his biogra p hy o f S ga s t on R j e
m a r d o rj e 'c hang ng ag
db ang k un
d g a ' le gs pa 'i
'b y u ng gnas y e s h es r g y a l m t s ha n d pa l b z a ng po 'i rnam pa r
t ha r p a ng o m t s ha r no r b u 'i 'p hr e ng b a ( 19 8 1) t h es e a re :
ma 'i ma l'b y or g y i d o n
'g r e l ( 19 67 )
L a m 'b r as b s d u s d on s mon la m ( 19 68 )
g z h u ng m c hog s pr u l r in po
c h e k un d ga ' r g y a l m t s h an g y i gs ung s k or ( 19 7 6 )
and Mis c e ll a ne o u s W r it ings o f J a m
d b y a ng s K un d g a ' b s t an pa 'i r g y a l m t s han ( 19 7 7 )
32 3 T h e senior mon k s w h o a c t e d a s g sang t e s t on p a an d

o t h er o f f ic es

d ur ing t h e

- -

b la

B la

Sde

t he

,
.

o r d ina t io n a re no t k no w n f or s ure
cand id a t es are Mk h an po
Mk h y en ra b an d S d e g z hung C hos 'p h e l
324

DR S pr ing 19 7 9

b ut

tw o

lik e ly

604

325

DR, Sga ston

1978

(CS

date

to

notes),
this

Tachienlu)

ca.
rna, one

rnam

when

of his disciples,

at gLang chen 'Jigs

having perfected

one or

Elsewhere

year a

and forced him

His

against

pa

rtse

in Dar

Rinpoche

mdo

(Chin.

years

old, which

would

both

were

by Rgya

taken

was

to his

due

Spo

bo Ka

gnam

dispatched,

pa

Sde

the Central Tibetan government.

army was

Bla

gave

(byang chub kyi sems).

of Awakening

in 1928,

have

initiation he

appearance

youthful

in Khams

Tibetan

ro

to DR August

of Legs

during the Vajrayogini

the Thought

'dul rebelled

following

ra.

taken

sixty-five

1929. It is said that

been

Bdud

was

photographs

were

They

he

SEATTLE

thar, fol. 43a.1. According

the surviving

period.

IN

SAINT

The

which defeated

him

seek exile in India.

326

KN and JR 1987.

327

DR Spring I979

328

'Phrin las chos 'phel.

DR in

name, Byams
pa bstan 'dzin zla 'ad.
Gzhan dga's commentary on this occasion,

once

to him

letter referred

by

his full

Dezhung

Rinpoche

previously

329

Evidently

the

Mkhan

text-transmission

Zla

for

received

from Gzhan dga' himself.

one

of the robes

then by Dezhung

Rinpoche

was

'od used

had

KN andJR 1987. KN later stared that

received

po

still at the latter's

residence

in Nepal.

which

330

as

Except

noted, this account

otherwise

on a

is based

pre-

sketch of the lives of the

vious Dezhung Trulkus by Dezhung Rinpoche.

33 1

Lung

Besides

rigs

nyi

rna's

sons

the

rgyan

of 0

skyabs

rgyal, A kar, and A !hun. 332

unpublished

until

then

been

childless.

gter

Blo

rabs

nyi
bshad

sogs

334

In

Rab

Rinpoche

brtan

in

dbang

some

other

dar rgyas"

po wrote

or

the

N gar

"A bsod."

in

his

addenda

p.

skong),

638

(72b.2):

khrom

po lung rig[s}
mas gtsos skal ldan grangs mang

lists

to

(Ngor gdan

kha

..

nams

dbang

abbatial history

grub chen

included

Dezhung

writings calls Lung rigs nyi rna's

father "Bsod

333

had

father

the future lama,

of Kong

sprul's

as "Sde gzhung
Dbon po Snyan grags

sde gzhung

14 sgrub

disciples,

Lung

mkhas

btus dang slob

rigs

rna

nyi

is

mentioned

335

nyi

rna

the thousands

of

Lung

among

rigs

refugees

who

lung rigs nyi rna."

and

poured

his

into

family

the

may

Lhasa

in fact

area

from

as a result of
the
wars ofNyag rang Mgon po rnam
Shakabpa [1967], p. 187). Sde
gzhung rna was a not far from Nyag rang and

have

been

Khams

in

186o-1865

situated

rgyal

(see

indeed

was

berween Nyag

rang
1848 Nyag

and Li thang.

rang

Mgon

L. Petech (1973),

p.

178, notes

that

by

po rnam rgyal
pa Dbang

had already

encroached

as

far

as

Li thang.

Zhwa sgab

Bod kyi srid don rgyal rabs, val.

phyug bde !dan (Shakabpa),

2,

p.

47, refers to the

lawless

conditions

in

Khams

(including

Lithang)

in the

mid- and late 186os, after

the fighting

rang

Mgon

rgyal,

and destruction.

po rnam
see Tashi

Tsering

On the violent

(1985),

and

life

L. Petech

of Nyag

(1973),

p.

178f.

336

Presumably

Lung rigs nyi

rna

would have

Har gdong dormitory

of the Sgo

mang

college.

See note 277.

belonged

to the

6os

NOTES

337

The

offering

chos

title

mdzad could

be gained

by making

large

to the monk

on

assemblies

the different

levels

of the great

monastery.

or

from

In

the fifteenth century

was a

it

title

for

influential

monks

lamas

noble

families.

The title ho thog thu

338

or hu thug thu

indicated

trulkus whose

titles had been offi-

cially granted and specially

339

Nari

Ganden

story.

who

by the Manchu court.

called

knew

Dga'

!dan

substantially

to Tashi Tsering (Dharamsala:

According

the usual

was

Khenchung

by PhLh 1994,

("Long-ear")

registered

name among

Khampas

Rna
the

1996),

for the powerful

ring

same

this

was

monk-official

and minister Dpal ldan don grub. Spyi mkhan Dpal ldan don grub

was

from

Rmi li, and at Dga' !dan he belonged

tshan, Rdo khang

pa

Dbang

vol.

2,

p.

grub

chief agent

monks
'Bras

tshan, Shar

rrse

phyug bde !dan (Shak-abpa),

48.

are

monasteries

don

khang

possible

branches

became

the phyag

of Bshad

ofDga'

link
of

!dan

sgra.

He

and also

with

Lithang

to the Rmi li mi

Bod kyi srid don rgyal rabs,

Lithang
Dgon

is

had

supported

that

chen.

mdzod of the Shar

was

See Zhwa sgab

college.

rMi

li

Dpal ldan

abbot

and

by the officials

and

rtSe

many pow-erful supporters

at

spungs.

340

Dezhung

Sde

g2hung

Rinpoche,
Sprul

skus.

unpublished

341

history

of the first

rwo

See

Zhwa

government
monks

were
scores to

with old

brother

Dbang

rgyal rabs,

troops

monastery's

re

pa

sgab

Bod kyi srid don

settle.

gnyer

po

53,

!dan,

who

relates

They

that

many
and cur

voluntarily

Finally

Mgon

bde

p.

2,

supported

and water.

food

Mgron

phyug

vol.

by

laid siege

Dpal ldan don grub

the

Se

ra

off the

and his

jumped from the roof of the Nyag

their way some miles eastward before

pursuers. Dpal ldan don grub is said to
have ordered his brother to stab him to death. His corpse was
brought
to Lhasa
displayed
on a wooden cross. Dga' !dan
monastery surrendered and many monk-officials were arrested; rhe
khang

tshan and made

being cornered

by their

Dga' !dan abbot

Ya

Han

krang,

translation
khang,

po

chen

sku

sag

T she ring

together

failure of his

343

with

coup

According

with

bshes

of

the

day

report

amban

the

Dga'

gnyen,

reported

p.

(1973),

as

appointment

the execution

(of1871)

!dan

and T

later

(a

re

that

Mkhan
monk

hor Dge

Dpal ldan

220, states

1867

that about

at the court of the Dalai

joint

minister;

of

course

the

of Dpal !dan don grub after the

in 1871."

to

PhLh

1994,

after

Mkhan chung, the Lhasa government

lama

rnam

dpe skrun

by gunshot.

L. Petech

an

received

post lapsed

their behalf.

mdzad

the Dar han Spyi khyab

Dpal ldan don grub, "then all-powerful

Lama,

gyi

mi dmangs

Chinese

rna Grags pa
sangs rgyas. It was

PhLh 1994

byon

Bod ljongs

Bla

don grub had been killed

on

interceded

rim

the

Dpal ldan don grub,

342

bsam grub

p. 416, tells of a
coup attempt by

1992),

brtan, Dza

zur

pa

PaiJ

the Chinese;

from

mentioning

Grags

to

come

and

the

death

invited

perform

of

Rna

the leading

exorcisms.

ring

Sa skya

The

larrer

performed

fire

dance

and finally

had to

use

force

to push

head of Rna ring into the hole when it got stuck half-way
would

not

dbang

kun

drop
dga'

down.
bsod

That

nams

rime and did perform ceremonies

the

Sa

(1842-1882)

ar

skya

was

rhe request

Khri

pa

in Lhasa

the

in and
Ngag

ar

this

6o6

of

government

the

put down violently

recorded

by

who

immediately

SEATTLE

trouble

was

of Drag

shul

the

after

is

the

p.

phrin las rin chen,

IN

SAINT

skya

Sa

history

supplement

635,

mentions

the Dar han

Spyi

khyab

Mkhan

po,

T re'

as

the

main

Dge bskos, Tsha baA

brtan,

and

several

other

spungs

'Bras

monks

culprits.

344

Dezhung

Rinpoche,

unpublished

history

two

of the first

Sde gzhung Sprul skus.

According

to

1994, Lung rigs

nyi

rna

at

Na

lendra

taught

the

oral

tradition

remembered

some two or

for

three

by

years

PhLh

before

leaving for Khams.

345

In the record

Sakya Trizin,

of teachings

dbang kun dga'

r, p.

rna appears

Lung rigs nyi

Yamari

Dpai

sa

skya

pa

in

one

vol.

of Sga ston N gag dbang legs

for Red
(Gshed

dmar)

after

'Jam

dbyangs

mkhyen

brtse'i

po.

dbang

rnam thar, fol. 15a.

rnam thar, fols. 7a-8a.

346

DR, Sga ston

347

DR, Jam rgyaL

nyi

theg chen dpal 'bar,

568, Sde gzhung

pa' s lineages

.,

(gsan yig) of H.H. the

received

Ngag

rna

At this time Lung rigs

also advised

']am

rgyal

to

study

first

and

then

meditate,

which

the latter to leave

spurred

retreat and seek out Gzhan dga'

348

Lung

residence

rigs.nyi

described

T.

in

as

his teacher.

uncle

Ngag

dbang

nyi

rna's

349

with

Dezhung

Rinpoche's

first

DR 1963 (EGS notes).

Dhongthog,

1993.

September

to

According

Rinpoche,

Dezhung
had stayed

connection

ceremony.

G.

Dhongthog

Rinpoche

at Hor khog

most

once

told him that

Lung

rigs

nyi

rna

long time

was

that Hor khog

(especially

thog

at'Gdong

monastery),

saying

the

pleasant

of all the districts

he

had visited

during

his

This was

wanderings.

presumably

in the mid-

(1) Mkhyen

late 188os.

char,

p.

23. These

three

rab

rgya

!hun grub

or

Dus kyi sbrang

35 1 T. G. Dhongthog,

were

to

visit

has already been

enthronement

350

rna's

mtsho,

(z)

Rin chen bsod

ca.

r885?).

nams

chos

'phel,

and (3) Ngag dbang

kun dga'
lineage

was,

bkra shis

(d.

The original

lama

in the

however,

Rgyal

ba

seng ge, a J o nang pa master

from the monastery

of 'Dzam than g.

sDe gzhung spruLsku

352
rin

po

che Jam dbyangs kun dga' bstan pa'i rgyaL mtshan iasogs

pa'i

gsung

zhaL gdams

rab slob

khang,

khag

(Kathmandu:

gnyer

2003),

pp.

67-69.

Sa

skya

rgyal

yongs

353

gter

Blo

history

dbang

po,

in his

addenda

kha skong), fol. 77a.6, lists Snyan

one

to

the

Ngor

abbatial

(Ngor gdan rabs

grags

rna as

lung rigs nyi

of the main teach-

ers

dbang

ofNgag

kun

dga'

bstan

pa'i

rgyal

mtshan

(1863-1899).

354

This Hor Nya brag Sprul sku

sku 'Jam dbyangs

kun

dga'

pa'i

bstan

rgyal

mtshan

may
who

be the Nya brag

was

the

main

Sprul

patron

ofSga ston at Nya brag in

1928,

355

or, as seems more

According

probably

likely, that trulku's

to T. G. Dhongthog,

predecessor.

September

was

1993,

this

rgyal

mtshan,

the Fourth

Sdong

thog Sprul sku, Ngag dbang kun dga'

aLias Kun dga' 'chi

med rdo rje, aLias 'Jam dpal rig pa'i ral gri (1885-1933),
would have been

very

who

NOTES

young at

the time. The latter's

some

A 'jam

relatively

pp.

was

that

he

had

as rgyal po

T.

G.

for Lung

~igs

nyi rna's

neglected

properly

to

propitiate

minor

and

p.

khyod kyi khu

54.2 (27b):

La skyon du bltas te gsol mchod tshul mthun

pa
po yin yang sku

ma

khong mkhas

chen

358

volumes,

See

mas

rgyal btsan

357

three

15 and 2of.

reason

btsan. See 'Phrin las chos 'phel,

bo lung rigs nyi

pas

up

works.

early death

deities such

byas

made

visionary

later told that the

356

works

rna

Rnying

Dus kyi sbrang char,

Dhongthog,

including

tshe thung tsam du

song

ba yin.

KN and]R1987.

as

Except

unpublished
lives

otherwise

noted,

account

this

is

based

on an

sketch of the
of

the

previous

Dezhung

T rulkus

by

Dezhung

Rinpoche.

359

According

byangchub

sems

to

bsdu mkhan/1
who subdues

KN

one

and JR 1987,

of his

sayings

was

kyis dbang

gro

don

mi byung

ka med byung/1.

"The

one

through

bodhicitta

definitely

has

success

achieving

the

welfare

nyag

Lung

of

beings."

360

DR 1963

(EGS

notes).

According

to Mi

rigs

a copy

dbang phyug 1995,

of the biography

nyag

1950s at Mi
khud

of Byang chub nyi

rna

survived

until the

Ri

monastery.

Perhaps

reference

other

writings

survived

there,

too.
361

Could

gshis

pa, a

place (in Sa

dmar

rdzong?)

this

be

not

lying

pa or

to Gling Kha gshid

away,

far

to

the

west

Kha

of Sde

gzhung rna?

362

It

was

the next

good Dezhung

year,

violent

1929,

Rinpoche

left Sde gzhung

because

in

territorial

dispute

erupted

between

rna

Sde gzhung

and the Gling Kha

pa.

gshis

men were

The Sde gzhung

nomads

fierce fighting.

See DR, Sga ston

363

DR, Jam rgyal

rnam

364

AC 1994-

365

Dezhung Rinpoche

elsewhere when Khu

Bla

rna gave

367

This

name was

According

from Khu

nu

snyan

was

presumably

used by Dezhung

thar, fol. 43b.

studying

names.

rna was

pa'i lang

in the 196os

Rinpoche

to KN and JR 1987, however,

Bla

or

traveling

'Khrul bra/l egs bshad mkhas

to his work

the colophon

rnam

thar, fol. 24b.6.

his other students such

KN and]R1987.

drug

of their

nu

366

ung.

many

lost, and

killed in the

"Ngag dbang dbyangs

'tsho

tshangs

sras

bzhad

the

can

name

pa 'i

in

zhal

received

zla ba gdong

pa'i sde."

Either

he received two such

368

names or

the latter is

to KN and JR 1987,

According

erroneous.

Dezhung

Rinpoche

then

received from Chos kyi

blo

gros

the

reading-transmissions

of the

collected

works

ofNgor chen Kun dga'

bzang

po

AC 1994, it

was

(1382-1456},

ably the other

369

way

DR March 5, 1963

of Modern

founder

ofNgor.

But

according

prob-

Tibet,

around.
(EGS

I9I3-I9JI

notes}.

In his A History

to

6o8

(Berkeley:
to "The

1989),

M. Goldstein

Sino-Tibetan

as

fighting

Nya

involving

seem to

origin

of

estates

the

be implied.

the

incarnate

to

lama

principaliry."

account

was

dispute

of the

forcing

Zhwa

(see

account

Rin-poche
him

Hanzhang,

History

by

on
the

Nyag

Be

p.

go

well

that

during

18,

account

1986),
"Nya

p.
rag

Dar

the

place.

Be

back to

an

Zhwa

sgab

ma 'i rnam
758ff.,

the

This

Sprul sku."

translation

thar (Mtsho

name

oral

pa

though

of the dispute

[Beijing:

"Nya

previously

and

may

When
attacked

well

to convince

p.

Dgon

have

offered

the

Be

to
ri

Be ri

on

been

the

the Chi-nese

ofYa Hanzhang's

sngon

1991],

rgyas

sprul sku supposedly

ri chief.

force

by the Be ri headman

In the Tibetan

Beri,

different

the 196os,

accounts

Communist

of the Dalai Lamas

an earlier
rgyas used

by

overrunning
given

intervene.

la 'i bla

pa

objected,

chiefi:ain
June

Dgon

the

as a source.

pa and was against the Be ri headman. This

gave Dar rgyas monastery fifi:een households
brag

in

in

349), Nya brag Sprul sku (from Be ri) sided with Dar

Nya

221,

ri chief of "the

monastery

it is known

in Seattle

was the
rong, as

the latter

from

monastery

may

221-224)

300, he desr;:ribes

the

ofNyarong

Rinpoche;

to Chinese

According
Ya

lama

sgab pa's

he did not acknowledge

370

seizure

in Targye

Dezhung

p.

to Goldstein,

According
the

(pp.

Based

Lama"though

stay

of Dezhung

consulted

section

1930-1932."

history (1976),

"Nyarong

SEATTLE

from Tre hor and not

brag Sprul sku

would

devotes

in Khams,

Conflict

Zhwa sgab pa's two-volume

IN

SAINT

work,

to

Tii

mi rigs dpe skrun khang,

brag Sprul

sku"

is

rendered

as

371

This

religious
it

was

the great

calendar,

Saga zla ba holy day of the Buddhist

and

was a great

profaniry

to initiate fighting

372

See L. Petech (1973),

p.

373

L. Petech (1973),

p.

69.

374

The Mdo smad spyi khyab

originally

at this time (whose

name

is not

lung family

and married

into the

as a

He died at his post in Chamdo

in 1932 afi:er being

See L. Petech

(1973),

p.

102.

to Ya Hanzhang (1991),

375

According

376

M. Goldstein

Tibet,

90f.

the Snye

from

Nga phod family

magpa.

this day.

was

known to me)

defeated.

on

(1989),

p.

p.

349.

223, who cites T. T. Li (1960),

Today and Yesterday,

p.

164.

377

KN" and JR 1987.

378

Could

this

"Drung

yig Tshe

chos"

have

been

the

skilled

of the Opal

spungs

scribe Grong nyin Tshe

rna
was mentioned
as a
dbang bla

of Ku

se

who

was a tutor

Si tu and

possible

teacher

for

Dezhung

was an

important

of Sanskrit

Rinpoche?

379

KN"

and JR 1987.

The

Eleventh

Si

tu

student

some

of Mkhan

teachings

brief sketch of this

tu

pa

(Boston

(Lea
and

chen

from

master's

Terhune,
London:

biography, by Zur

Gzhan

mang

dga',

ston

Sga

and

N gag

life in English,

ed.),

Relative

Shambhala,

see

World,

1992),

Bstan 'dzin Sprul

he

had

dbang

p.

also

legs

received

pa.

the Twelfi:h

Ultimate
xxiv.

His

For

Tai Si

Mind

two-part

NOTES

se

sku

and

was
as a

carved

Ku

onto blocks

reprint

by Sherab

380

DR 1979.

381

This

evidently

Rinpoche

written

Dezhung

Rinpoche

colophon.

Portland,

Gyaltsen

(Gangtok:

1976).

gave

mentioned

then

Stearns

Oregon,

in 1984,

he

dbyangs

and has

the latter

once

'Jam

spungs

a guru-yoga

to

refers

after

po

Mkhan

at Dpal

Lam

legs,

published

on

focusing

the

dge

been

'bras

pa

Legs

in Derge.

it privately

to Cyrus Stearns

memory,

right down to the

in 1982.. He recited it from

in Malaysia

final

ljongs

Gser

to

tried

explained

write

it

down.

In

to Stearns

it in detail

alone. He is not known to have taught it otherwise.

to KN and JR 1987, during this period Dezhung

also stud-ied Abhidharma

thog monastery,

No other record

Kunzang

Nyima

accompanying
confusion

(then

Dezhung

whom Dezhung Rinpoche

383

KN and JR.1987.

final studies

and

Dpal

in Derge

spungs

accompanied

young

monk.

by

Mkhan

about

at

po

was

fourteen)

this

indeed

Bstan 'dzin zla 'od, under

did study Abhidharma.

During

the time

of Dezhung

district, i.e., during his stays at

Rinpoche'

on the way back to Tharlam,

younger brother, Kunzang Nyima,

The latter

or

I suspect

time,

and

his

'By

scholar

famous

of this has yet been located, and

aged

Rinpoche

gzhung

with Sde

had

come to

Rdzong

gsar

while

po

with Mkhan

been

gsar

he

was

of this subject.

further

said to have

!dan of Ka.i)

According

Rinpoche

382

rwice

then

while

young,

on

and

Rdzong

gsar

Mahayana

the second occasion

seminary

sems

Byang chub

teachings

(in 1930) had received

po

Mkhan

Brag

g.yab

so

dpa'i lag leg

bdun

384

AC 1995. Spelling:

Hor G.yu sgron?

385

Hugh Richardson,

personal letter, January 31, 1995,

recounting

the tale

as

near

the

ma.

told to

to Richardson

him by EGS in Seattle in 1961. According

this episode

from the

gros

Blo

happened

Jyekundo,

before Dezhung

lefi: to study in

Rinpoche

Derge.

386

KN and JR 1987.

387

Before

Ye shes nyi

gnas

Mkhan

Tharlam
Similarly,

in

po

Tshul

a very

the

(1886-1950/51?),

monk

an

rna

and Ngag

Mkhan

teach, the Sde gzhung

po

khrims

modest
'Dzi

dbang

Tshul khrims

'od zer)

way

mda'

in

had
the

myes

rin chen

began

to

(Sde gzhung Dbyar

begun
early

Kun

or

dga'

teaching

at

mid-1930s.
dpal

bzang

uncle of the Phan khang zhabs drung, had also

a bit, though without great result. The conditions of the

grwa were very humble: just teacher and a few students
meeting in whatever empty room they could manage. AC 1994.

taught

bshad

388

AC 1993.

389

DR Autobiographical

sketch 1, fol. 1b.

390

DR Autobiographical

sketch I, fol. Ib.

610

391

KN and JR 1987.

392

The

Dbu

monk

mdzad

lama, but rather

who

Lhun

SA I NT

grub

IN

S E A TTL E

was

dpal ldan

not

high

Sakya

as precentor

served

at

Bsam

monastery.

grub

DR Autobiographical

1,

sketch

fol. 1a,

seems to

to him

refer

as

"Khri

'du Dbu

mdzad."

393

any

KN andJR 1987. Ihave not yet found

trip to Sde gzhung

mention of this

ca.

1931/32 in Sga ston's biographies.

394

AC 1993.

395

The

spring

of

areas

administered

by

Jyekundo.

According

Hanzhang,

The His-

1932

to

tory oftht: Dalai Lamas,

a
pp.

saw

political

troubles

Communist

353-354),

nearby

account

Chinese

there

in

had been

(Ya

dispute

between the Dga'

!dan-administrated
'khyil

monastery

Tibetan

mang

monastery

behavior.
in

provoked
Then

who decided

he

took

mang
the case

Zur

the local

mkhan
people

to

in their favor.

the

po

the

Bdud

rtsi

tribe. The Central

Zur

of

mang

to rebel by his oppressive

to confiscating

protested

and

mang

with the Zur

government-appointed

supposedly

people

Zur
together

their

crops,

authorities

which

the

in Jyekundo,

In late 1931 the Dalai

Lama

deputed
Thub

drung yig

the

bstan

Petech

dge

'dun

p.

[1973),

administrative

mo

chen
Thub

to

109)

Dngos

bstan

be

in

forces attacked Greater and Lesser Zur

of the Jyekundo

on to

Tibetans

then

appealed

for

on

begun

20.

Four

agreement

but

killing

to

and

Uncle

The
Ma

was

a battle on the
overran 'Dam

night

September

1994,

AC

all

been seized

the

the

by

thog

territory

the Chinese.

the

few days of fighting,

many

dbang

rgyal

up to

mda'

cang.

won,

killing

of fighting,

many

the armies

later

first, and then they would take

go on more or

less

the Si ling

opposing
used to

nor-mally

troops.

engage
a

was

fight against

under the local mil-itary commander

time

the

Dezhung

(1896-1932)

Tibetans

Some

gained

upper
Rin-

killed

the Central

ofTharlam,

side

pa was
Tibetan

Central

men.

local

mtshan

He had been called

in Sga

fighting

First

fierce.

imprisoning

Ngag

in this fighting.

and

in Jyekundo.

until October 1932, and the final border

sometimes

troops arrived and, after

Be

pressed

April

counterattack

large

they

had

on

not until June 15, 1933.

intermittent

poche's

by

chen

see

and

driving out the troops

fell

bro-ken in

later

and

negotiated

According

hand,

was

days

and Nang

there

was not

of military

forces

and

forcements,

monastery,

(Damthog)

Peace

to the Chinese

laid siege
rein-

mang,

defenses

Chinese

July 14. The siege

of August

between

whose

charge

mthong

1893-1941,

Ma Biao. The Tibetan troops

commander

Nang chen,

(Bkras

mkhyen,

On March 24, 1932, the Tibetan

in Jyekundo.

affairs

pa

bzhi

kun

the Lab

counterattacked

In this traditional

each other for

style

few days at

long break during which life could

for the local populations.

They would

not usually harm the monasteries.

Seen

from

broader

perspective,

this

fighting

in Nang

chen

and

Jyekundo

by

of Sining, Ma Pu-fang,
already

hard-pressed

Goldstein

396

(1989),

p.

Central

under

second

Tibetan

222, and the

These well-known

pal)'

troops

created

the

front

forces

sources

lines formed the

Moslem

of fighting
in Khams.

warlord

for the

See M.

cited by him in note 20.

verse

of invocation

in Sa

s Tshad rna rigs

gtt:r and had been recited countless times by Sga ston here in

the

same retreat.

The

611

NOTES

verse:
sgrub

shes bya thams cad gzigs

pa

ball Jam

'i thugs

mgon

rje can// bsam

ma

bla

397

DR, Jam rgyal

398

According

pa

when Legs
how

po

many

per

day

from

early

villagers

up to

mam

the

po

chat

the

wood).

reduced

continued

the

or ten

morning

(at

mountain
He

kept

number

many

o'clock

up

to

in the

time

opposite

in his dreams

to perform

five thousand

which

(CS

Rinpoche

while in retreat.

he had done

nine

next

1978

August

Dezhung

he had performed

day unci! sonie signs

then

Rinpoche,

che returned,

about

climbing
gather

thar, fols. zb-3a.

to Dezhung

Rin

prostrations

che replied

very

'i zhabs

pa 'i spyan yangs pall gro kun dge legs

yas phrin las mdzad pa 'i stobs mnga'
Ia mgos phyag 'tshal/1.

Legs

pa

evening

retreat

three

per

thousand

prostrations

the

hut, going

was too

it

Rin

unci!

hear

rate of five cholfsand

the

indicated

him

prostrations

he could

his

notes),

asked

daily unci! he

per

much. He
day.

was

He

in his

mid-fifties.

399

KN

and JR 1987.

Perhaps

this

illness

is

the

same as

the

combined blood and "wind"

disorder

t:shig

mdzod

khrag

chen

rlung mentioned

mo.

400

sister Ane Chime, Dezhung Rinpoche's

knee swelling

401

was

KN andJR1987.

in the dictionary

KN and JR 1987.

Bod

According

first

caused by 'bam nad (thrombosis?).

rgya

to his

mam

DR, Sga ston

402

Spica asterism

thar, fol. 44a-b. The month of the Virgo

(Nag

pa) is said to be the second

and the first

half of the second

lunar month

half of

the third

lunar

the Thirteenth

month.

year

The

saw

also

the passing

of

Dalai

Lama.
403

The

brother

previous

zi

'Go

pa

of Dam

Rin

po

Zhabs

rna.

Since at least the 183os, abbatial

the

Ngor

Khang

monastery

north

Since

gsar
of

drung

as

che known

Bla

brang

Derge

in

candi-dates

had
the

had

been

the

older

the 'Go zi Zhabs

rgan

(zhabs drung) from

gone to

nomadic

at

reside
district

'Go

the mid-18oos, for the Thar rtse Bla brang there had been

ra
nam

similar "Wa

Zhabs drung"

dbyangs

mkha'

rgyal

(beginning

mtshan)

with Zhabs

zi

of Gling.

drung 'Jam

who resided mainly at Wa

ra

dgon pain southern Derge territory.

404

As

main

disciples

dpal

ye

listed

shes

in DR, Sga

present

bzang

po,

ston

included:

bzang

fol.

mdo

bla Sprul

Gdan

and lesser

Khye'

sa
o

44b,

ru

Bla

rna

ocher

sku 'Jam

Giang

sna

sprad

Dam chos

ru

Sprul

dgon
bzang

rgu dgon
po 'Phrin
las chos 'phd, Mkhan po Zla kho, Sde gzhung Mkhan po Wa
kho A 'jam, Sde gzhung dgon dbyar gnas Mkhan po Tshul khrirns
'od zer, Sde gzhung Chos 'phd, the two sprul sku of Seb mda'
dgon, Rab brcan dgon Mkhan po Thub bstan phel rgyas, Snyan
Thar

Mkhan

po

lam

Bla

Mkhyen

rna

'du Spu

the

Sprul sku, Bis

dgon Lho drung Sprul sku, Gdong

Sprul sku Skal ldan, Khri

po,

thar,

Rin chen gling

Bla chen Sprul sku, the greater

sku, Skal

mam
Zhe'u

Dam

chos

tshe

'phd,

Skye

rab blo !dan (=Ngag dga'), Mkhan

grags

rab

and Sakya

405

rgyas,
gong

'Dan Ra

co

sgrub

brcson

Dga' !dan Dpon slob.

DR, Sga ston

mam

thar, fol. 44b.

Ngag dbang shes bya,

612

406

In his biography

Dezhung

Rinpoche

SAl NT

IN

pa

of Sga ston Legs

Rin

'Phrin las chos 'phel,

409

On the histocy

p.

probably

out of

ras

gzigs dmar khrid tradition

pa

Dar

rna

'od 2er,

see

G. Roerich, trans!.

The Blue Annals,

1043f.

411

DR, Singapore,

412

DR, August 1978 (CS notes).

413

DR, "Short Biography

May 24, 1982.

Conch (Singapore),
Zur

mang was

great scholastic

mang
dga'. Lacer,
there
Bzang

of His Eminence

Ngawang

Lekpa

The White

Rinpoche,"

vol. 4,

no.

3,

p.

14.

also the site of the teaching

activities

of the

Zur

Pad nam, one of the outstanding students of

ca. 1958,
was a seminacy at Zur mang headed by one

Gzhan

Mkhan

ldan. See

Chogyam

415

88,

120 (fol. 6ob).

of the Spyan

DR, Seattle, June 1979.

po

p.

thar, fol. 45a-b.

410

414

che,

gNyan

Tshem bu

(1949fr953),

p.

rnam

DR, Sga stan

408

of the adept

po

did

not mention his serving in this capacity,

modesty. 407

SEATTLE

Trungpa

(1966),

p.

KN and JR 1987. As mentioned

the location of

severe

128.
above, Zur

mang

had been

fighting

416

berween

the Tibetans

and Chinese in 1932.

KN and]R1987.

417

DR1979

418

KN andJR 1987.

rnam

419

DR, Sga stan

420

Li pha tshang Karma

thar, fol. 35b.2.

rgya

mtsho's

wife

was an aunt or

cousin of the 'Dzi mda'

421

myes

tshang.

AC 1994

Rinpoche,

The Rnam dag Sprul sku said of Dezhung

"If I were

so

knowledgeable,

422

AC 1994.

423

KN and]R1987.

424
had

According

co

Iwould be conceited!"

PhLh 1994. the Khri 'du Dpon tshang family

"black" (lay) and

"red" (religious)

branch

was at

branch (kha dmar

Zhe 'dzang

monastery.
425

PhLh 1994.

426

KN and JR 1987.

427

AC 1994.

nag

gnyis). The "red"

NOTES

428

AC 1993.

429

KN and JR 1987.

According

to AC 1994,

chis

artist

was

Nam mda' Kar 'brug

from A khro, and PhLh 1994 confirmed

Kagyudpa

he

was

probably

the

monk Kar

a very

'brug,

the monastery
gNas

skilled

sculptor

pa,

gNas

bzang

dgon

of the A khro

tshang

chieftain.

from

of the

bzang

Sprul sku,

son

In the Khams stod lo

rgyus, p.
famous

artist

150,

he

is

said

to have

been

the

student

of the

Sga stod

gNas bzang baDge 'dun (183o-I900).

430

KN and JR 1987.

431

This Thar rtse abbot

was

probably

the sixty-seventh

Ngor

abbot, Thar rtse 'Jam

dbyangs kun bzang chub bstan chos kyi rgyal mtshan

who in 1933 had

(1903-196o),

already received the Path with Its Fruit instructions

ston. He

was

years

older than the candidate:

1935 and five

viously

from Sga

only four
he

was

thirty-two

years

old in

years prehad already

(ca. 1927-1930).

432

completed

his three-year

On the Zhabs drung Byams

kun bzang bstan pa'i rgyal mtshan's

term

as

pa nam

abbot

mkha'

parentage

and early life, See also D. Jackson (1989a),

433

KN and JR 1987.

434

DR, Sga stan

435

KN and JR 1987. Once the Thar

rnam

p.

93

thar, fol. 35b.5.

rcse

Zhabs drung is said

to have cold De2hung

Rinpoche
eventually

436

ace as

chat he should

come to

Ngor

one

day and

abbot.

AC 1994. AC added that in the 196os, in Seattle, the G.yu

thog minister remarked

co

Dezhung Rinpoche, "You know

our

family background

better than I do!" Rinpoche had learned this information

with the Ngor Thar

from conversations

rcse

Zhabs drung during this visit.

437

AC 1994.

438

KN and JR 1987.

439

KN andJR 1987.

440

JS and JE (1990),

tshig mdzod chen

chronology

Tibetans

2o-21. It is recorded

in the Bod

rgya

cable that in 1938 there

were

revolts by the

in Golok district

against

the Kokonor

DR, Sga stan

P

of the Ninth

441

pp.

mo

Rinpoche

at the nearby Ra
monastery

rnam

Dmag shed

can.

thar, fol. 36a-b. Presumably

the death

chen
Chos kyi nyi

rna

in

me

gumg1937

(December

r)

nyag
between Tharlam and Jyekundo

occurred when

Sga ston Ngag dbang

legs

pa was away

from Tharlam. The Pal). chen Rinpoche

had been in Jyekundo

since December

1936.

rnam

442

DR, Sga stan

443

KN and JR 1987.

444

This is the

thar, fol. 36b.

same arrangement as

temple at Bodhnath.

in the

new

Tharlam

614

445

rnam

DR, Sga ston

SAl NT

IN

thar, fols. 46b-48a, describes

the main

at Tharlam

images

and their sacred contents. According

the consecration
place again

on

447

AC I994

448

DR Autobiographical

449

DR September

450

KN and JR I987.

451

Perhaps

as a

conjunction.

sketch I, fol. Ia.

I978 (CS notes).

fourth command

one

could count Sga ston's

Dezhung

Rinpoche

one

rgyal-phur

the highly auspicious

KN andJRI987.

instructing

rna,

to Kun bzang nyi

took

446

recite

SEATTLE

co

practice

the Avalokicdvara

meditation

and

co

hundred

million

maris, which he did complete in about 1977

452

DR Autobiographical

453

AC 1994.

454

DR September

sketch I, fol. rb.

1978 (CS notes). This auspicious

verse was

written by the great

Tibetan siddha Thang stong rgyal

po

(who flourished

in

the fifteenth century).

The Tibetan:

'gyur

sra

dpon slob mi 'brallhan

cig 'grogs// sku tshe mi

zhing brtan/1

ja bzang bzhes
shis shog/1. 455

spro rgyun

mi 'chad// skyid kz chos 'phel bkra

DR Autobiographical

sketch I, fol. rb.

DR, Jam

456

po

rgyal Rin

rnam

rgyal

away on

the sixteenth day of the third lunar month (=

April 23, I940). 457

458

thar, fol. 27b.6, states chat 'Jam

che passed

KN andJRI987.

KN and JR I987.

459

KA I994

460

The Sde gzhung chieftain

had three

sons,

brother of Sde gzhung A 'jam

of whom

his main temporal

successor was

Dpon 'Jam dbyangs

rdo

rje. His second layman

son was named

genera-

Mgon

po

bsod

nams

mchog !dan (?).The

monk of chis

cion who followed

was

'jam

Mdo

in the footsteps

bscan 'dzin, who became

monastery.
he

of his uncle Sprul sku A

sngags
the head of the Sde gzhung

Like his uncle,

was a

disciple

of Sga ston. KA 1994

461

KN and JR 1987.

462

AC 1994.

463

Sga ston had composed

verses

in praise of him entitled Byin

brkzbs nyin byed 'dren

pa'i shing rta. See DR, Sga ston
464

was

CS 1994

the greatest

among
tantric

rams pa

Bsod

rnam

thar, fol. 49a.

nams seng ge

(I429-489)

scholar

all abbots

both tan eric and

blocks

Go

of Ngor, being equally

proficient

in

non-

subjects.

at Derge in the

His writings

(which

were

carved onto

NOTES

century

early twentieth

were

accepted

as

by Dezhung

authoritative

Rinpoche's

uncle

'Jam rgyal

Rin

po

by the later Sakya and Ngorpa traditions.

che)

465

DR, Singapore,

466

AC I994

467

KN and JR I987.

April I, I98:Z. (CS notes).

468

DR Autobiographical

469

ACI994

470

DK September

sketch

x,

fol. Ib.

I992.

471

The twenty-ninth
the masters
dbyangs

day of the third lunar month

Thar lam grub

chen Kun dga'

thub bstan lung rtogs

rgya

DK September

473

DR August I978 (CS notes).

474

DK and AC September

475

DR, Sga ston

476

rgyal

and Klu sdings

rnam

I992.

thar, fol. 52a-b.

(CS notes). Sga ston had said in his

that he would

be born in the

pure

land of Sukhavatl,

and that he

hoped to benefit sentient

beings

from there.

He hoped

to receive

the Path

of

'Jam

I992.

DR August 1978

years

also the death anniversary

mtsho.

472

later

was

rnam

with

Its Fruit teaching

in
if such

Sukhavatl,

questions

thing existed there. He also had

many

for Sa clxen,

pa

Grags

rgyal mtshan,

Ngor clxen, Go

rams pa,

and

other great masters who

would be there.

477

rnam

DR, Sgaston

thar, fol. 52a-b. According to DKand

1992; for along time

afterward,

was

the place Sga ston had sat while passing

kept separated

the rest of the courtyard

478

away

from

as a

and honored

Back in Tharlam, Sga ston's

holy place.

made great

disciples

to Sakya, Ngor, and

offerings

other great monasteries.

Sga ston's

had built
gilt-copper

Then, with what remained

of

wealth, they

on

the roof ofTharlam

monastery

some

large

victory ban-

ners

(rgyal mtshan) and other metal decorative

objects.

AC 1994.

rnam

479

DR, Sga ston

480

DR August

481

DR Autobiographical

482

On Li thang Dgon chen monastery,

mtsho, Bai t;iu

p.
483
become

thar, fols. 52b-53a.

1978 (CS notes).

sketclx I, fol. Ib.

see

Sangs

rgyas rgya

rya ser po,

296,

no.

The two noble families

of Sde g:z.hung

and '0 thog had

linked through

marriage

two generations

before.

Sde g:z.hung

Lung rigs

nyi ma's brother

Rab

brtan dbang rgyal had married the '0 thog lady Nor bu

sgron rna

(d. r887).

484

same

This

upstream,

SA I NT

IN

SEATTlE

river, the Nyag chu, became

which flowed

through

the Rdza chu

the Rdza chu kha nomadic

region.

485

The itinerary

as

gzhung

as

far

of Dezhung

Bka' bzhi

was

Rinpoche's
remembered

journey

ofLi thang Dgon chen, (Gelek Rin-poche, Bodhnath,

486

had heard it from Dezhung Rinpoche.

from Sde

po

by Dge legs Rin

Ri khud Sku zhabs

had been Sga stan's main patron and student when Sga stan
the Path with Its Fruit at Ri khud in 1928l29.
the latest

in

line of incarnate

lamas

Pal} chen Shakya mchog !dan's

was sent

by his master

soon

going

disciple

According

to MRT

(water-)dragon

I994, this

year

(I892)

master

gave

considered

back to Gser mdog

bsam grub, who

ofRi khud to

after the founding

and passed

was

He

Shakya

rnam

reside and teach there. See DR, Sga ston

che

I993), who

thar, fol. 43a.

was born in the

away in his sixty-fifth year

(1956).

487

rgyas gling was the mother monastery of twelve

monas- teries in Mi nyag. See DR, Sga ston mam

Ri khud Dar

main branch

thar, fol. 43a. As listed by Dezhung

enumeration

were:

(I) Opal Lha

dgon, (4) Ma lu gshis dgon

nu rong

rong
grags

dgon

pa, (5)
rang

(7) Mi'ung

in his

in Khams,
dgon

Spe 'dze

dgon

pa

pa,

rang

these twelve
(3) 'Burn 'gag

dgon

pa,

(6) Sba

stod, (8) Mi'ung

pa smad, (9) Si'u rong dgon pa, (10) Khams gsum

pa, (n) 'Jig rten rong dgon pa, and (12) Be gsum
tshang dgon pa. In another list, provided by Mr. Tashi

dgon

chung

pa,

Rinpoche

pa monasteries
sgang, (2) Phyug mo

of Sa skya

dgon

were:

Tsering, these monaster- ies

sgang,

(I) Opal Lha

mo

(2) Chu

dgon, (3) Ka bzhi dgon (?) [=Bka' bzhi], (4.) 'Bu khug dgon, (5)

gu
rong

Khu si brag dgon, (6) Sug

dgon, (7) Spe rtse dgon, (8) Mi stod

rang

dgon, (10) Ji ti

ni

dgon, (9) Mi smad

rong

rong

rong dgon.
ca. 1928, one

dgon, and (12) Mali shi'i

visited by Sga ston

monasteries
monasteries,

nse

mdo itself, the two monasteries

Dezhung

monasteries
Thub

pa

These

were

of Mi

rnam

See DR, Sga ston

and Rdo brag dgon.

Elsewhere

finds listed other

Lha 'bri, Ka bzhi (= Bka' bzhi) and Gzi ri

including:

sbug, and in Dar

dgon, (n) 'Ba'

Among the

Rinpoche

nyag:

listed the following

Sakya

Ka bzhi dgon (= Bka' bzhi), Lha 'bri,

dgon, Be'u Sa dkar dgon, and 'Bra

independent

Sa dgon

thar, fol. 43a.

ya

gdong dgon

of Ri khud, and Thub

instance,

was a

to MRT

I994, the monasteries

pa

branch ofMi 'gyur dgon in Li thang. According

Gzi ri sbug and Lha 'bri (and the Sa

dgon in Dar rste mdo?) had their head lamas appointed

itself, unlike the other Sa skya

from Sakya

pa.

dgon, for

pa

directly

monasteries

of Mi

nyag.
488

DR Autobiographical

489
Mi

sketch I, fol. 1b.

was held to have been the rebirth of

nams, otherwise known as Thub bstan
ca. 1908). Orig- inally a Dge lugs pa, Kun

Sprul sku Kun bzang

nyag

chos kyi
bzang

brtse,

Kun bzang bsod

grags pa (d.
nams

bsod

Kong

Bodhicaryavatiira

printed
[1969],
received

at Derge

pp.

became

sprul,

commentary
in his

206-207.)

the Path

and

the

devoted

sprul.

Opal

student

He

of

and sutra commentaries

collected

works.

His reincarnation

with Its Fruit from

(See

also

Kun bzang

Ngag

dbang

Mkhyen

composed
that

a
were

E. G. Smith
tshul khrims
legs

pa in

Mi

nyag

in I928l29

as a

fol. 43a). In the early

youth of nineteen

(DR, Sga ston

rnam

thar,

NOTES

196os,

T rulku

of secretary

for

died at about

Kun bzang was induced

to occupy
the post
a Com- munist committee in Dar rrse mdo. He
age fifty-eight during the worst turbulence of the

"Great Cultural Revolution."

490

were

Blo

Sprulsku

when Sga ston

Path

with

given

as

bstan

had

as a

present

been

boy

Its

Fruit

in

at

1928/29

Ri

khud.

His

dates

"early
by Mi

nyag

Sprul sku Chos kyi rgyal mtshan,

February

1994.
researcher

(That

trulku

che

as

more

recently

[1994]

He

born in 1946

po

was

informant

in Chengdu.

was
chen Rin

thub

the

192os?-r957"

Bodhnath,

gsa!

gave

and

was

recognized

by

'Jigs

bra! Bdag

the

of Lha

sgang monastery,

which

previously

had

no

trulku, and given the

name
491

One

Thub bstan mkhas grub

of the other

attendance)
Skyid
trulkus

was
Ide

monastery,

lama
Khams

pas.

was

lamas

rgya

mtsho.)

of Mi

nyag

(though

not in

the

dgon

in the Skyid

in 1949/50, when

great

pa

zhabs.

Sku

He

was

one

of

two

these

two

Ide

and there

was

big trouble

between

one
supported

(The "Jile

by

the

Chinese

and another

by

the

Kosho"

Dge
Trulku"

is

still

Still another

Chinese.)

pa

lugs

alive

in

Dartsedo,

working

for

the

great
lama

of

Mi

sketch

r,

nyag

was

the

"Gewakar

(Dge ba dkar Sprul

sku?). MRT 1994.

492

DR Autobiographical

fol. rb. According

to KN

and JR 1987, Dezhung

Rinpoche

of sadhanas

gave

also

the Snar thang brg;ya rtsa collection

at this time. 493

Mi

nyag

Lung rigs dbang phyug,

1995.

rnam

494

DR, Sga ston

495

MRT 1994.

496

KN and JR 1987.

497

Phyug

mo

thar, fol. 43a.

had been founded

by the early Mi

nyag

scholar

Mkhan chen Gzhon

nu ston pa.
P. Goullart

Evidently

1941. SeeP. Goullart

498

Mi

this

nyag

(1959),

Lama Dorje ofMinyak

500

Mi

501

KN and JR 1987.

502

Dezhung Rinpoche

nyag

I have

seen!"

503

the "Chumagon"

visited by

pp.

211-214.

Lung rigs dbang phyug, 1995

499

libraries

was

in about

Rikhii, Singapore,

1995

Lung rigs dbang phyug, 1995.

later said, "Ri khud had

one

of the best

ever

MRT 1994.

Elsewhere

at this time, World War II

was

in full swing,

as was

the Japanese

aggres-

sion against

China

many

even

to the east. Sometimes

miles

Dar rtse mdo, which

was

so

near

of possible Japanese

photograph

and
occasion)

the

border,

air attacks.

from prints loaned to

CW.

was

The

given to

by the Tharlam

March 15, 1995.

much

felt

504

me

smaller

threatened

I was able to

by

copy

rumors
the larger

by Ane Chine

one

(taken

on

the

same

me
monk Dri med gzhon

nu at

Bodhnath

on

618

505

KN and)R1987.

506

Brag g.yab Byang chub

che. 507

was a

from Zhag

SEATTLE

po

of Gzhan dga' Rin

disciple

Rikhli, Singapore, 1995. Lama

Lama Dorje ofMinyak

was

Dorje

I N

SAINT

nang

village.

508

parp

story is found in Smyo shu! Mkhan

Gter ston's

Rdzogs chen chos 'byung, vol. 2,

disciple

pp.

by

LKG 1994

many

(187a-190b).

po

Rin chen rdo rje's

He

was a

Rdzogs

hor Mchog sprul Blo bzang bstan 'dzin. The prophesy

of ofTre

next birth is referred

509

374-380

on p.

to

chen
of his

380 (190b).

H.H. the Sakya Trizin, b. 1945, is considered

to have been

his rebirth.

5 10

to

According

possessed

a very

1994,

MRT

old printed

Bka'

edition (1412). The local monks used to

of Chos rgyal

monastery,
Kanjur

'Phags

called

was

was

its

Bka'

say

dgon

where

Peking

it dated from the time

bzhi dgon also had

Bka' bzhi chags,

previously

the earliest

single

small branch

volume

of that

monastery

of Ri

kept.

5 11 Though
khud,

pa.

bzhi

Kanjur-possibly

Bka'

official

Ri khud's. It

bzhi

mother

was

was

not

said chat at

the Dge lugs pa-crained

monks

a
seat

monastic

branch

(gdan

sa)

was

Sakya,

as

certain point in the early 1900s

were

growing

so numer- ous

chat

was

the monastery

co

order

retain

monastery,

on

verging
the

changing

basically

its whole

pa

skya

Sa

as a sta-

give the place

name as

seem co

"Ti tse," but inform-ants from Mi

not been able to identiJY

this. Ri

rcse

and

bilizing force.

The notes ofKN andJR 1987

512

In
the

of

is said to have recognized

che Ri khud Sku zhabs

sent the Bka' bzhi Sprul sku there

curriculum.

tradition

is within

nyag

have

day's journey

of

Ri khud.
51
3

For

1941-1942,

mdo in the

years

pp.

(1959),

13-21.

had lived

Goullart

in China

for

and had

srudied
reflected

rcse

Peter

Goullart

many years

of the town of Dar

description

see

Buddhism

and

become

Taoist.

His views

partly

his Sinicized

approach,

but

they

were no

doubt

also

influenced

by

his

main hosts in Dar rtse

mdo,

the

missionary

Cunningham

family

of

the

China

Inland Mission.

514

On Dar rtse mdo, Mi

Combe

ix
Zi:idba)

(1926),

nyag,

and the tea trade,

see

George A.

pp.

and 135ff.,

for

the

reminiscences

of Paul Sherab

(Dorje

ofTachienlu.

515

Peter Goullart

516

LKG 1994.

517

According

p.

14.

to AC 1994,

Dezhung Rinpoche

about three

(1959 ),

or

Kun

bzang

nyi

rna

for

three and

half

years

in Mi

nyag.

accompanied

51
8

According

of tea from Dar

mdo
Mi

nyag

co

AC 1994, Dkon

yag

had already

taken

one

lot

visit

to

rcse

during

the first

year

of Dezhung

Rinpoche'

and had sold

it in Lhasa.

Then

them in Khams. On the

he had

bought

Indian

goods

and

sold

NOTES

trading in Dar rtse mdo, including

on

transportation
observations

in Goullart

519

of tea in hides for

the packing

to

Tibet,

Central

also

See

the

(1959), pp.19-20.

KN and JR 1987. The

rna was an

Gsang Bla

position

rna

monk who had risen to

ordinary

over

of influence

due to his expertise

the local

ruling

nobles

primarily

in

astrology.

His full

Dpalldan

ye

name seems to

have been Gsang Bla

shes.

(pron.: Song lama)

520

An

uncomplimentary

in P.

found

Goullart

Lama." Goullart,

immensely
possessed

an

the councils

521

not

p.

influenced

like

of the Gsang

30, who

him,

by

called

his

stating

powerful,

and

importance

out of all proportion

Bla

rna

is

him the "Soong

missionary

for

wealthy,

instance,

host,

Mr.

"He

was

unscrupulous,

and

to his real status in

of state."

Possibly

ca.

description

(1959),

perhaps

did

Cunningham,

(d.

caravans

yak

this

1954/55).

was

the Lcags Ia rgyal

po

A skya Phun tshogs

His

father had been assassinated

by Nationalist

Chinese

warlords.

522

This

was

the

family. The old Wa

skyabs

nobles

inn and entrepot

of the

powerful

Waschab

se
were

formerly

chief

ministers

of the

Lcags

po, the chief

among forty-eight
po and Rnying rna.
Ia rgyal

wa se

The spelling

Mdo Mkhyen

ministers.

skyabs is attested

to in the biography

Bon

of

brtse

was

Ye shes rdo rje, who

po

was

the family

Originally

to the Lcags Ia rgyal

royal chaplain

in the ninteenth-

century. MRT 1994.

rtse

In Dar

was

one

mdo

of Deiliung

R.inpoche'

disciples

the powerful noble

Aja Waschab

Kasang

(Wa

se

skyabs

Bskal

bzang).

Goullart

met his mother-in-law,

Madam Waschab,
He described

owner
as "the

the
there and

dame

in 1940

(see Goullart

[1959],

pp.

24-25).

as

her

of

most

the

splendid

trading

establishment

grand

of the

town."

He stated

that

she

was

the

mother

of two trulkus and added

that

sons

and

she

one

was

then

widow.

(She

had given birth to three

daughter.

Both trulkus--one

being

the Yangs

'phel Sprul sku-died

in their twenties, while

at 'Bras

studying
daughter

married

adopted

spungs

in Central

Tibet.

The

single

Kha'u

tshang

an

groom

[magpa} from the Mi

nyag

family after her family's

own

male

line

trading family derived

had

come to an

end.)

The great

Waschab

its income
all business

from

the

2-percent

commission

on

it charged

conducted

by its clients.

The head of the family

was, as

of 1994,

in

Sikkim.

523

was

in note 489 above, Sprul sku Kun bzang

As mentioned

the rebirth of the Mi

nyag
a

Bla

rna

Kun b2ang bsod

nams, a great

scholar who

was

disciple ofMkhyen
brtse,

Kong

sprul,

and Dpal sprul.

rnam

Sga ston

Sie DR,

thar, fol. 43a.

524

KN and JR 1987.

525
the

'Bo Gangs

work
based

Gzi yi phrmg

on

phy

be twelve

mkha'i

nor

nor

bu's

earlier,

bu is said to have

(unpublished).
(Bodhnath,

years

of Nam

mkha'i

(Dhararnsala:

ba

Nam mkha'i

should

are

dkar Sprul sku's dates

brief autobiogra-

Accord-ing

to

1982),

memory.

written

nyag

1994), Gangs dkar R.in

1903-1956

bu in the

p.

52,

Probably

i.e., the iron-hare

Mi

as

given

nor

presumably

the birth

year,

biography

R.i khud Dbon

in

latter's

1891.

of this

po

year
Nam

master

Sprul sku

620

po

che

died

Year. He

526

at about

1957,

in early

was

or

then sixry-five

middle-aged

extremely
crossed

legs.

Madame
lamasery

and

fat

was

his

Waschab]

and

situated right

man

intelligent

and

cer-

were

emonies

527

was

to

her

uncle

the Incarnation

an

had

inter-

I saw

was years

mam

New

He

was

overflow

over

his

[i.e.,

uncle

of

the

of the Minya Kongka

at the foot of the famous

we

esting

peak. He

was an
over a

conversation

him again several

later in Likiang

being organi2ed

DR, Sga stun

..

seemed

was

he

bowl of butter tea and cakes.

last time I met him

of the lunar

sitting in the place of honour.

stomach

It appeared

the time

years old.
(1959), p. 29, describes a meeting
ca. 1940: "I was presented to a

Sprul sku

lama who

SEATTLE

sixty-six

KN andJR 1987. Goullart

with 'Bo Gangs dkar

IN

SAINT

times. The

in Yunnan,

where

in his honour."

thar, fol. 43b, states that the teachings

he

received included the Rnam Joms bir lung and Lam zab byin brlabs.

528

According

was one
doubt

to Dezhung

of the most widely

most

the

composed

learned

the xylograph

commentaries

that

were

Rinpoche,

learned

among
colophons

the

dkar

LKG 1994.

530

AC 1992.

531

See, for instance, the translation

Group, Tht Words

Sprul

sku

of Gzhan dga'-no

Bka'

for several

brgyud

pa.

of Gzhan

printed from blocks at Opal

529

Translation

Gangs

students

spungs.

by the Padmakara

He
dga's

of My Ptrfict Teacher (San Francisco: Harper Collins, 1996).

532

DR Autobiographical

533

KN and}R1987.

534

Mi

535

AC 1993.

536

LKG 1994.

537

Mi

538

KN and JR 1987.

539

For

nyag

nyag

Lung rigs dbang phyug, 1995.

published

seng ge was one

of

This

bibliographical

list

of A

for

Biographies
mi lnga'i

History

rare

below

list

Ching

of great Buddhist

ofMi

thar} by Ri khud Bla

rna

was
rab

Shes

Literature

ofTibetan

of Dezhung

ofBka' bzhi Rigs pa'i

compilation

khu

of the Fivt LeamedMm

rnam

see

collection of five biographies

nyag.

(Mate-rials

details,

works. The biography

from Mi

scholars

fol. xb.

I,

Lung rigs dbang phyug, 1995.

full bibliographical

Rinpoche's

the

sketch

no.

mentioned

rgya
10980)

as

MRT, Bodhnath,

541

Gelek Rinpoche

the

nyag (Mi nyag mkhaspa

Shakya

kun dga', and it

has since been published.

540

in

mtsho

1994.
ofli thang Dgon chen, Bodhnath,

1993.

NOTES

621

542
MRT 1994

Before this,

had been erected

as

to

ing
Bodhnath,

Rinpoche

nyag

Mi

two-foot-tall)

image ofSga stan

and

still alive

sku

Sprul

Chos

kyi

rgyal

Accord-

mtshan,

1994, the

February

senior

smaller (approximately

the last figure in the series of Path with Its Frnitgurus.

most

was

knowledgeable

disciple

of

Dezhung

the

old monk Derang Gonpo, who lived at Ri khud.

543

The little

up to

become

nyag

National

nyag
544

Mi

whom

Ri khud

1994 he worked

knowledge

boy

Dezhung

Rinpoche

recognized

grew

the Mi
Dbon

po

Sprul

sku

(MRT,

b.

1944).

In

shared

his

in the
Museum

in Paro, Bhutan,

and kindly

about Mi
and its lamas.

nyag

mdzod Mgon

Lung rigs dbang phyug, 1995, quoting Phyag

po.

545

AC 1995.

546

KN and JR 1987.

547

ACI995

548

Nyi dga' Rdo rje 'chang died

ninth lunar month. 549

end of his unpublished

on

the twenty-second

Dezhung Rinpoche

Nyi dga'

mam

day of the

tells about this at the

thar.
550

This

was

the third day of the first lunar month, wood-dog

year.
551
552

p.

JS and JE (1990),

to

According

territories

6.

1994,

PhLh

were

there

three

sa

go

in

of the Nang chen

king: (1) at Nang chen, (2) at Khri 'du, and (3) at Jyekundo.

553

Kru

evidently

is apparently

is

"Shan-krang"

tide

transcription

rdzong

to

equivalent

of his

dpon

name.

family

{sa

"district

go),

administrator."

554

to PhLh

According

husband

po

Mgon

1994,

when

Phun

tshogs

sgrol

rna's

tshe

brtan concluded

his service,

he wanted

to take his wife and

child with him to Sining.

At

chis

sixteen-year-old

time

(ca.

1938)

her

younger

brother,

the

monk Kun

rna, went to
say-

bzang nyi

the Dra'u Dpon and petitioned

the

latter to block this,

ing that

if his sister

and child

went

away,

the family

line

po

tshe

and

was

would die out.

555

According

brtan's departure
tshogs
assiduously

sgrol

pa

grags
A

some

time

after

Mgon

Phun

courted

Dbang

Gara Khri

to PhLh 1994,

rna

considered

marrying

again

by
of the Zhe

gnyan

'dzang

Ya

dzog

tshang

(son

of

Rca mgrin dbang

with

nun

ordination

rgyal).

Dbang

grags,

however,

soon met

fatal accident,
and

the

Phun

Lhasa

She is believed

died

Chinese

tshogs

sgrol

rna

is

while

on

pilgrimage

said

to have

taken

finally

before

Jo

bo

to

Tibet.

Central

to have

in

about

Communists

1962

or

1963

while

imprisoned

by

the

in

Lhasa.

556
557

rcse

KN and JR 1987.

For the three main routes from Khams to central Tibet (Dar
mdo to Lhasa),

see

George

the reminiscences

A. Combe (1926),
of

p.

145ff. and 202f., based

on

Paul

(Dorje

Sherab

the

finds

Zodba)

stages

main

amban's

558

dus

to

road, and (3) the southern

particulat

chro,

was a

with

559

AC 1993.

560

ST1993

561

This master's

phyug drag shu!

the

daughter

Tshe

compiled

as

pa

khri

skya

Sa

dance

and

dbang
written

adulthood:

lha

Ngag

chen Rin

po

bkra shis

(Phrin

between

192.7

ma

month. On this

led by the Sgroi

witnessing

the

dbang mthu stobs dbang

and

he

by

Rin

po

1934.

biography

Dezhung

thar. The Khri

wife

Mus

nams

dbang

che, 1934-1998);
died

of

pa

the

this

master,
is

cited

Ngag dbang mthu

sons

and Ngag

was

Rinpoche,

pa

mo

bsod

son

and the Thon

of

had two

Bdag

kun dga'

che, b. 1927),

and

(1901-1954)

dbang

las

mo.

mainly

rnam

phyug and his

Bde chen sgrol

especially
fourteenth,

the cymbals. AC 1994.

full name was Ngag

yon tan rgya mtsho,

the Khri chen

stobs dbang

pa

road ("Chinese

month

'Dzam gling che rgud dbang sdud (1855-1919)

below

one

II

("merchant's")

eighth,

days of the lunar

ritual masked

the

and playing

the

of

namely,

and twenty-ninth

performance

days

four

protectors,

day, there

bdag

were

bzhi

the

twenty-third,

ma

In appendix

for (I) the northern

road").

The

sacred

SEATTLE

of T achienlu.

listed

road, (2) the pilgrim's

IN

SAINT

Shang

Bya

rigs

who survived

('Jigs

to

bra! Bdag

kun dga' phrin las

another

in childhood.

They

son,

born

had

five

daughters:
bzang

Rje

chos

btsun

sgron

living in Taiwan),
Rje btsun
dbyangs
'tsher

Rje

po

ca.

che

1922)-children:

bstan

dbang

Nye zhabs

1945).

mo

(b.

ca.

bstan

'jigs

Lhun grub (b. 1962.),

lha

1938),

Dkon dbyangs

Thub

mo,

Sangs

btsun Tshe sbyin

'Chi med dbang

byed (b.
Rin

Thub

(married

Rje

btsun

rgyas chos
mo (b. ca.

Skal

'phel,
1936),

and Dkon mchog

matried
med

nor

Kun dga'

in 1961 Stag
bu

(b.

(b. 1963),

and

'Jigs med (b. 1965).

palace") was also called the
as Drag shu! phrin las mentions at
the end of his Sa skya gdung rabs sup- plement, p. 852.
563
Ngag dbang kun dga' rin chen's full name was Ngag
dbang kun dga' rin chen bkra shis grags pa rgyal mtshan dpal
bz.ang po. His mother (d. ca. 1938?) was from the Shah Rdo zur
noble family. His two wives, (1) Phrin las dpal 'byor bz.ang mo and
(z) Bsod nams sgrol dkat, were sisters from the Bon grong shod
pa fam-ily, a Gtsang noble family with estates in Rin spungs and Pa
snam districts. Tshe brtan rdo rje (1889-1945) of this family was an

562

The Sgroi

ma

pho brang ("Tara

Phun tshogs dpal 'bar bla brang,

powerful man in the late 1930s and eatly 1940s. He was

a bka' drungin 1915 and was appointed min-ister (bka' blon)
in 1934. On this family, see L. Petech (1973), p. 122
564 Ayurvajra was the fourth child of this bdag chen and his
second wife. The first three were: (r) the daughter 'Chimed phrin
las (b. 1938), (2) a son (b. ca. 1940?; died in infancy), and (3) the

extremely
made

daughter

See

H.H.

'Jam dbyangs
the

(1979), vol. 10,

Sakya

p.

468.

bz.ang
Trizin's

mo or "A

dbyangs"

autobiography,

(ca. 1942-1950).
Khetsun

Sangpo

NOTES

565

p.

rnam

mo,

for the Dbus phebs chen

On the preparations

Khri chen

See also DR,

thar,

101.

566

During the "Grand

mo), the Sakya throneholder

ceremony

(khri

'dzin)

Procession
would

be

to Dbus"
received

(Dbus phebs

in Lhasa

chen

with

full

and honors by

the

Dalai

was

throne-holder

Lama,

who

bestowed

on

robes

him.

The

expected to

perform wonders at this time.

567

On these disturbances,

568

AC 1993.

569
thar,

570

Bshad sgrub

p.

yar

seeM. Goldstein

'phel is mentioned

(1989),

pp.

471-521.

in DR, Khri chen

rnam

was

then

152.

According

approaching

to AC

1994,

Dpon slob

lam

Smon

his eighties,

and he

was

then

one

of the most

powerful

in the

officials

Phun tshogs pho brang.

He

was believed to have met Lung

or Gtsang). 571 J. Schoening

Tibet (Dbus

572

AC 1993.

573

ST 1993.

rigs

nyi

(1983),

p.

ma

in central

236,

n.

645.

574

Bde

Dbyings
Bde

phug

Rin

rig byang

ba'i

rdo

rje

according

to

M.

maternal

po

che

Klong

chub dbang
(d.

nephew

ca.

1930),

Kapstein,
and

chen

po, was

the

not

though

his

1993

Bodhnath,

sometime

ye shes
successor

servant,

the

rdo

rje, alias

to Gter ston

direct

disciple,

According
painter

to

Lha

his

rtse

zur Dar rgyas (interview Bodhnath, March 1995), Bde phug

po che Dbyings rig byang chub dbang po was born in the
wood-dragon year (1904). He died in his eighty-sixth year (ca.
1989? or possibly in the next year, 1990?) in Shar Khumbu (Nepal).
This nephew served him for about eight years after coming out
of Tibet in the early 1960s. The photograph of Sde phug Rin po
che from the 1970s shown here is from Hugh Downs (1980), p.
Sgang

Rin

167.

po che received training

ran away to practice religion,
fleeing to Khumbu. He was learned in grammar and other fields
of knowledge (riggnas). Later in life he was a great Rdzogs chen yogi.
His monastery and main seat was near Byang Ngam ring, but
most of the year he spent moving from place to place, performing
As

as a

a young man,

Tibetan

doctor.

Bde phug Rin

Then

he

rituals for patrons.

575

DR1979

576

cs

577

1993

Ka1:t

Si tu,

thog

Gang.r

can

dbus gtsang,

pp.

452-453

(226b-2z7a).

578

According

to Dezhung Rinpoche,

the rift between

the main

Sakya tradition and

the Tshar

pa

originated

because

of

a war

between

the lords

of the 'Dar Valley and

the neighboring

arately

allied.

gros
or ca.

(1729-1783

dga' blo

to which the Tshar

Gdong Valley,

pa

and

were sep-

Silkya lamas

This

rift

1790) requested

lasted

until

the esoteric

the 'Khon

transmission

master

Kun

of the Path

with Its Fruit (Lam

'bras

slob

bshad),

teachings from Gnas

gsar

Na

ro

Mkha'

spyod

rna,

and other key

624

gnas.

ba Kun dga' Legs pa'i 'byung

Nevertheless,

(though not from the Sakya 'Khon family)

the esoteric

transmission

slob

teach-ings

bshad)

example

579

the

SEATTLE

some great

masters

Sakyapa

had already received and transmitted

Path

of the

in

IN

SAINT

with Its Fruit

'bras

noteworthy

grags

being Mkhan chen Ngag dbang chos

(Lam

century,

previous

(1572-1641).

DR (CS notes, undated).

580

AC 1994.

581

As

a ru dpon,
or

mda' dpon,

this official's

was

rank

direcdy below that of

"general."

582

This brgya dpon

583

The Giang

sgo

was

the rank just below

ru

dpon.

Klu dug rdzong and the others

are

"secret

eaves" ofMi Ia's med-

itation, mentioned

in L. Lhalungpa

(1985),

p.

147f., and in

Karma C. C. Chang,

p.
584
585

257

AC 1994.
DR Autobiographical

dkar

Rin

the

Brag

student

po

dkar

Sangs

rta

rgyas

Bodhnath

stilpa

controversy

with

lama

been

have

sketch

che Bka' brgyud

so

at

history

bzang

po.

outside

bstan

Dge lugs

recovered

At

I,

fol.

'dzin."

the

one

calls

him

This lama

request

point

of Kathmandu

pa

rb,

ofGzhan

also

dge bshes. The writings

and

Ehrhard, who has kindly also given

pub-lished

me

by

Dr.

dga's

the great

he visited
and

"Brag

updated

had

of this

Franz-Karl

the lama's pho-tograph and

other

kha

In

information.

skong,

Nor-bu,
Spendzod

rabs

Gdan

appeared:

in

Th

Recmt

Cf.

biography

E. Gene

Bstan- 'dzin

Smanrtsis

1996), vol. 142,

pp.

Shesrig

1-68. 586

p.

(1969),

226.

copy

of this

rare

mdo?)

has

been

manuscript

from

in the Newark

Museum,

589

of Dkar-Brgyud

sev-

enteenth-century

588

has

dal gtam gyi

of Brag-dkar-rta-so,

Smith

of Mila (a

discovered

autobiography

dga' ba'i

sketch 1, fol. 1b.

DR Autobiographical

587

Works

Collected

Lama

srong

drang

D. L. Tashigang,

(Leh:

an

particular,

rgyus

lo

Newark, New Jersey.

L. Lhalungpa

p. xxx.

(1985),

to Dezhung

According

Rinpoche

and

old

tradition,

this

ancient wooden Jo bo
("Lord")

image

in Skyid

of AvalokiteSvara

rong was one

of four self-originated

statues
[statues]"

pa
pa

of

the

Arya,

a group

forming

of "four

brother

(rang byon 'phags

mched bzhi). These

were

rong

the Skyid

jo bo

'Phags

Wa ti, the Jo bo
LokeSvara

Kathmandu
the

Jo

of Lhasa

bo

Matsyendranath

Jamali

and

Potala),

and

two

in

the

were

Jo

bo

"Dbu

gang"

(U khang

(1970),

p.

155,

n. zo,

quoting

written

from

Dezhung Rinpoche
There

the

in Patan).

See T. V. Wylie
communication

590

(in

Valley of Nepal,

dated October 4, 1965.

fifty-three

such

rdzong

("district"

or

"county")

political

districts

early

and

in

twentieth-century

governor, or

"fort-

lord" (rdzong dpon).

Tibet,

each

with

fon

(rdzong)

NOTES

591

AC 1994.

592

In western

many

half-lay,

(La stod), instead

Gtsang

of monks,

one

found

half-

ordained

people

(gser khyim),

especially

of the Bo

pa

dong

tradition, who, while

following

a spouse

hold.

chen district

594

This

began

religious

vocation

like monks,

nevertheless

kept

and house-

on

somewhat

ofKhams.

year

similar

593

was

situation

found

in Nang

AC March 1992.

had two seventh

lunar months. The second

the fourth of

September.

595

AC

1994

Dezhung

Rinpoche

had

been

requested

to do

this before the throne-

holder's

return by

an

older

nun

from the Phun tshogs

pho

brang, the sister of the

late 'Dzam gling che

rgu

dbang sdud (1855-1919).

Known

as

Zhal khro Rje btsun

(from

residence),
ing

She

may

the

Zhal

she had been

as regent

khro

Lha

khang

where

she

had

her

serv-

(khri

tshab)

in the

throne-holder's

abserice.

have been sis-

ter number

four,

(Zhal khro Lha

'Jam

dbyangs,

who

resided

at the "Zhal

khang?).

596

According

1994,

to AC

Dpon slob

Bshad

sgrub

was

from

Sakya itself. He had visited Khams

and

had been present

at the first

teaching

of

the Path with Its Fruit

pa.

by Sga ston Ngag dbang legs

sixties,

years

few

Dezhung Rinpoche

597

Dezhung

He died, probably

in his

after

returned

Rinpoche

himself

to Khams in 1949.
performed

this water

offering

much later, in North

at Wappingers

America,

598

Falls, New York.

KN andJR 1987.

599

Bsod

from

nams

disease

tionally
in Khetsun

sgrol

dkar

had been

suffering

for

long

time

tradi-

as

diagnosed

"blood-wind"

(khrag

rlung).

Su ST

Sangpo,

vol. 10,

p.

47 4

600

KN and JR 1987.

601

Tsi'u dmar

602

ST 1993.

603

KN and JR 1987.

See also ST in Khetsun Sangpo,

vol.

Kal:t

p.

Lam

po was a

protective

rgya/

po

spirit.

10,

p.

474
604

thog

tshogs bshadwas
conferred

Davidson

(1992),

Si tu,

429.3

(215a).

times

by

On how

the

'bras

usually
in recent

p.

127ff.

Ngor

abbot,

See

also

R.

the

On

pa

Ngor

tradition

in general,

see

R. Davidson

(1981).

605

rum

AC 1994. Some

of the main offerings

were

made at the Go

and Rin chen

sgang

temples,

and

before

holy

stupa

called

the

Rnam

rgyal mchod rten. At the

end,
performed

Dezhung

prayers at
pilgrim's

said

that

he

had

visited

and

108

of the 130 shrines

mentioned

in the Sakya

guidebook.

Ane
recitations

Rinpoche
and

offerings

Chime
and

by heart.

accompanied

prayers

him

throughout,

learning

many

606

SA I NT

The winter session normally

IN

on

let out

SEATTLE

about the eighteenth

day of the first lunar

month. See

607

AC 1994.

608

AC 1993.

KaJ:i

chog Si

609

LK1994

610

AC 1993; LK 1994.

611

For

nams

dbang rgyal taken

612

Bsod

photograph

cwo years

about

nams rgya

cu,

Gangs ljongs,

p.

429.3 (215a).

of Shud khud Sras sku zhabs

later,

see

Sumner Carnahan

as

mcsho Iacer served

Bsod

(1995),

sevency-fourch

p.

79

abbot

ofNgor; his full ordi-

name was

nation
mcshan.

'Jam dbyangs

kun dga'

bscan pa'i rgyal

After living

many years

was

in Japan, he

given Japanese

citizenship

and took the Japanese

name
California,

Hiroshi Sonami. He Iacer moved

co

Oakland,

where he died in

1987.
613

For photographs

ofBsod

nams rgya

mcsho and Zhabs drung

Kun dga' 'gyur med

(b. 1935) taken several

(1995),

pp.

mkhyen

142-143. 614

brcse

years

Khang

chub bstan snying

served his first tenure

as

later,

gsar
po

see

Sumner Carnahan

Mkhan chen Ngag dbang

had

abbot in 1945-1948.

He died in

on

1988

the ninth day of

the third lunar month.

615

AC 1994.

616

For

offerings

a more

Khri chen

617

detailed account

see

DR,

rnam

thar,

at Sakya,

p.

JS andJE (1990),

618

pp.

Rinpoche's

ofDezhung

152-153.

68.

AC 1994.

619

KN and KR 1987. This work is not known to survive.

620

JS and JE (1990),

621

AC September

622

Dezhung

on

Stearns

p.

67.

1992.

Rinpoche

August

related

of chis to Cyrus

the details

23,

1978.

623

AC September

624

See che autobiography

(1979), vol.

Sangpo

1992.
of H.H. Sakya Trizin in Khetsun

ro,

P 474

625

Evidendy

Mkhyen

phyug
There

this

was

the Chos rje Lha

sa

tshang Sprul sku

rab kyi dbang

'Jigs bra! phyogs

were also two

younger trulkus

of the

las

rnam

monascecy:

rgyal

(1908-ca.

1960).

Rje dkar mchog sprul

Ngag dbang kun dga'

rin chen (b. 1919), who
Rin

po

was a

disciple ofBco brgyad Khri

che ofNa lendra,

and Chab mdo Rin

Iacer disciple ofMkhyen

po

che Smra ba'i

seng ge

(b. 1930s),

62]

NOTES

brtse Chos kyi blo

gros at

Rdzong

gsar

in the 1950s. The

latter two trulku lines

were

reportedly

eighth master

from the two

descended

trulkus

of the

in their

trulku lineage. According

to two older monks

of the former

Dhi[:l phu Chos rje

branches

Dge legs gter mdzod gling ("Derge Gonpa")

rgyas
sgang

Bsam gtan 'phel

gling ("Sa

derived its

name

was

Dgon pa"), the main seat in Dhi[:l phu

from

large, naturally

occurring letter Dhilp found in the vicinity. It

located in Mdzo
dge district, and is

dge rdzong. 626

five

and

years

about

one

hour by

car

from Mdzo

in central Tibet (Dbus

and Gtsang).
Chinese

now

Trulku Kun bzang is said to have stayed about

In the 196os

he enjoyed

the favor

of the

Communist

authorities.

Besides

Trulku Kun bzang, another

disciple of

was

the

Dezhung Rinpoche

nyag

from Mi

who

Bka' bzhi Sprul sku. 627

(1979), vol. 10,

628

p.

in Sakya at this time

was

474

In the 1980s, when he transmitted

it to H.H. Sakya Trizin

at Puruwala, Dezhung
Rinpoche
text-transmission

young

H.H. Sakya Trizin in Khetsun Sangpo

was

the last known

for the Phur

pa

possessor

of the

rnam

bshad of A

mes

629

KN and]Rr987.

630

CL 1987. Originally

zhabs.

Rje btsun 'Chi med phrin las had been

meant to attend, but

by

some

mix-up

present at the time

was

her

"nun ordination
lamas

were at

Sakya

because

that

younger

sister

went

instead.

Also

mkhan

po).

The Mi

nyag

her

abbot"

was

their

ne

(a

monastery"

"home

(grwa

sa)

to

which they went for ordi-

nation
G a ne

~a

and

Dakkiraja,

teaching.

The

"three

red

deities"

are

Red

and

Kurukulle.

631

AC 1993.

632

In his addenda

to

the Sa skya gdung rabs written in 1932,

las rin chen mentions

she then

no
633

was

1871

851, Drag shul phrin

taking

interest in propagating

the teachings.

That is the basis for calculating

year as

p.

his sister Padma phrin las, saying that

or

Padma phrin las's birth

1872.

634

KN and]Rr987.

635

AC 1993.

636

KN and JR 1987.

637

DR Autobiographical

sketch

I,

fol.

ra.

638

ST 1993.

639

ST 1993.

640

AC and DK 1993.

641

AC 1994.

642

'Jam

dpal

bzang

steward (mgron gnyer)

from the Dpal

po
'byor

of Drag shul phrin las rin

(1901-1961)

sgang

was

family.

the

son

He

was

Sa skya

the

disciple

of

chen, Dam

po,

pa

Rin

po

che, Brag g.yab

and othetS. See J. Schoening

According

to ST 1993,

Rinpoche

said

teacher,

that

Rinpoche

'Jam

abbot

dpal

an

were

great masters
find

a master

even

in Khams."

643

According

so

rna

Thub bstan bzang

328f.

po was
slowly

than 'Jam

Dezhung

holy

Dezhung

spread

times,

in Tibet

most of the

was very

hard to

dpal bzang

Rinpoche's

mo.

Dezhung

a very

connection.

more recent

time he

chen

and America,

bzang

attainments

to CL 1987,

up after he had
rizin' s maternal aunt

By this

of the Lha khang

doctrine

that in

SEATTLE

born in eastern Tibet. Still it

of greater

flared

leg

po,

troubles

many rituals for the present Sakya

when she was seriously ill (see above). "It was
sickness upon himsdf." Such knee problems
performed

as if he had taken her

were common among
had suffered

p.

important

said, "The Buddhist

to east,

Bla

(1983),

later, in India

with whom he had

from the west

as

his tenure

had completed

IN

SAINT

lamas,

and Dezhung

Rinpoche

certainly

from them before.

644

ST 1993.

645

ACI994

646

cs

647

AC 1996; cf. JS and JE (1990),

648

JS and JE (1990),

1993

mother, 'Jigs bra! Rin

pp.

8o-8z.

pp.

79-80.

Much to the chagrin

of his

with

po che had recently

a young lady
named

dkar

Sgroi

Tibetan nobleman

Khri

smon

ended

lha

abruptly

mo,

an

arranged

daughter

of

the Khri

smon

marriage

high

Central

of the

(evidently

family

minister

Nor

were very

irate

bu dbang rgyal). She

and other members

of her influential

family

about this, and this

cannot

have

throne-holder

650
rgyal

helped

JS and JE (1990),

yum

(=bdag mo)

wife,

Evidently

pp.

was

the prospective

652

JS and JE (1990),

653

AC 1994.

654

KN and JR 1987.

655

AC 1996.

656

pp.

brief biography

pho

brang

the next marriage

planning

daugh-ter of Barmiok
daughter

bride

the fam-ily when they returned

ST 1993.

Sakya

81f.

81-83. The Phun tshogs

still actively

son, either to a
or to an adopted

651

p.

JS andJE (1990),

for her older

first

as

his later bid for appointment

in 1951. 649

of the

of her choice

Athing by his

king

even

of

Sikkim.

accompanied

from Sikkim to Sakya.

83-84.

of Dam

ma dpal e wa7fl
khang gsar mkhan chen ngag
snyingpo 'i rnam thar mdor

pa

Rin

po

che,

entitled

blo

gros

gzhan

Rje

btsun bla

dbang

phan

bsdus
Dhongthog

dad

pa

'i dbyangr

Rinpoche

and

snyan,

was

composed

by

T.

G.

NOTES

with the Lam

has been published

(nya),

pp.

389-414.

'bras swb bshadbiographies

(Derge ed.), vol. 8

657

Gdong thog Sprul sku Bstan pa'i

fol. 3a).

Rje btsun bla

rgyal mtshan,

658

ma, p.

393 (nya,

Gdong thog Sprul sku, Rje btsun bla

3h-fa). 659

ma, p.

394

(fols.

ma, p.

Gdong thog Sprul sku, Rje btsun bla

395 (fol.

4a).

660

Gdong thog Sprul sku, Rje btsun bla

Maybe it

was

dga' who had teased

Tshad

have stressed

studies, and

him, since he

even

662

Gdong thog Sprul sku, Rje btsun bla

Dezhung Rinpoche's

major initiations

pa

(fol. 4b).

known

to

ma, p.
ma, p.

at times.

396.2 (fol. 4b).

400 (fol. 6b).

master Sga ston received at least two

from

Rin

thar, fol. 16a.5.

664

was not

played down their imponance

Gdong thog Sprul sku, Rje btsun bla

Darn

396.5

ma

661

663

ma, p.

Gzhan

AC 1994.

po

che in Khams.

See DR, Sga ston

rnam

665

Ye

shes

bstan

gros

dbang blo

pa
pa

Shud khud
Shud khud

was

'dzin

was

family and

nse

Thar

name

the

po

bstan 'dzin snying

whom

Dezhung

met at Ngor. For

taken about

years earlier, see Sumner Carnahan

remem- bers him as a kind young lama

very
an

of Dezhung

fond

photograph

teacher

Rinpoche.

younger

who

passing,

and

1954

See H.H. Sakya Trizin in Khetsun Sangpo

conferring

p.

140.

became

he became
Rin

po

teachings

in

Dam

many

che's

Sakya

Rinpoche

(1995),

Though short-lived,

ofH.H. Sakya Trizin after

visiting

Ngag

from the

ofYe shes bstan 'dzin

two

imponant

was

the older brother of the two

Zhabs drungs

had recently

Ane Chime

drung

ofZhabs

in his youth. He

(1979),

pa

vol. 10,

p.

500.

666

to AC 1994,

According

G. yon

from Li thang

stan Legs

pa

before

ston's

Sga

bled. He also
to

poor, two

po

Rin

Ngor

che

bo. Afi:er

comrade

in the period
occurred

soon

from

dar Rgyal
Rinpoche

teacher

Legs

pa

and

other

at

from

ca.

master

comrade

assistant

was a

gsa!

devout

had offered

disciple

po

Rin

1946

Though

mtshan

1994,
the

death,

(d. 1946).

him.

Rab

According

Rinpoche.
gsal's

old

to T. G.

ru Rab gsa! had served as

gsar seminary during the
'phel (i.e., during the years 1936

G.yon

Rdzong

tenure there of Sde gzhung Chos

ru

he

was

sem-inary at
which may

with Dezhung

had been G.yon

he

suppon

helped

until his

meeting

feet

from Khams

death in 1941,

che's

offerings.

Jyekundo

until his

way

the whole

monk
of Sga

full prostrations

at the gNas gseb retreat

this

after

seminary

Dhongthog

Rab

the head of the small scriptural

The previous

Bo

and who

monks

as

G.yon ru
was a very

prostrations

butter-lamps

He had been acting

have

who

residence

performed

the LhasaJo

gave many

ru

to 1940).

667
668

AC 1993.
The manual in question

grer

dbang

po on

title

was: Zab mo

was

probably

an

instruction

by Blo

the

'Khor 'das dbyer med theory of the Path with Its Fruit. Its
'i don

mos pa roams

Ia

IN

SAINT

SEATTLE

nyams su

'd4s dbyer med kyi ita ba

'khor

len

tshuL This esoteric

was never

work

published

Lam

'bras slob bshad. 669

Tshig

gsum

This

gnad br.Ugcomposed

Opal sprul. Its full title

shri rgyal

po

was

the Rdzogs

of the

chen instruction

by Rdza

was Tshig gsum gnad brdeg mkhas pa

'i khyad

'grel

chos

Derge with the rest

from

pa

dang bcas

final three sentences

posthumous

pa.

This

was a commentary

on

the

Dga'

rab

of

Rdzogs

chen

instructions

given

by

rdo rje to 'Jam dpal

gnyen.

bshes

Dezhung

Rinpoche

had previously

received

it

from Gzhan dga' and

'Bo Gangs dkar Sprul sku.

670

DR 1985.

rna

po

Some

said

Dam

pa

po

Rin

che

was strongly

by the Rnying

influenced

(probably

by

way

of his studies

under

Gzhan

dga'

Rin

che).

671

DR

murals

1979.

Dezhung

from reading

autobiography

KN and JR 1987.

673

CS 1993. Dezhung

po

had

learned

about

these

of Si tu Pat! chen.

672

at Lcags

Rinpoche

the

ri: He went

Rinpoche
into

once
large

told of
building

dream he had

in which

there

stood

high

saw

There he

three

years

young

was

sacred

was

Rinpoche

Ayurvajra's

and

figures

running

back

and

to

unable

sras

would

At

forth.

layered

the

time

dream,

it

day he went

of the struc-

normally

the

throne-holder

sign. The following

woodwork.

Ayurva- jra, then about

up on top

gotten

offerings

interpret

as

enthronement

auspicious

of ornate

Sa skya gdung

old, who had somehow

ture (where
and

structure

altar-like
the

stand)

Dezhung

though

after

was taken to be an
to see the Lhasa J o

bo for the first time.

674

AC 1996.

675

AC 1996.

676

AC 1993.

677

For

critical

biography

of the interesting

and tragic

figure

Dge 'dun chos 'phd,

see

Heather

Le mendiant

Stoddard,

.U l'Amdo

(Paris:

198 5).

Most of his surviving

works

have

been

published

from

Tibet

in

the

Gangs

can

rig mdzod series, vols.

1o-12 (1990).

678

679

AC 1994.

DR 1979;

MK

number of outrageous

ries

about

Dge

1993.

Dezhung

Rinpoche

used

tell

to

sto'dun

chos

'phel.

He said he had liked

Dge

'dun chos 'phd's Madh-

yamaka

treatise

stated that it had met

the

Klu sgrub dgongs

rgyan,

though

he also

with strong disapproval

among

pa

the Dge lugs

scholars

(CS

1994). On this trea-

tise,

see

D. Lopez Jr. (1994), "Dge 'dun chos 'phd's Klu sgrub

dgongs rgyan:A
liminary

pp.
680

PreStudy,"

Possibly

ninery-fifrh

this

was

Shar

abbot of Ganden,

tenure 1947-1953.
681

in P. Kvaerne,

ed.,

Tibetan

Studies,

vol. 1,

491-500.

AC 1994.

rtse

Bkra

shis

stong

'dus,

the

NOTES

682

AC 1996.

683

AC 1994.

684

According

his daughter,

to

Chime Luding, Ngag dbang

kun dga' rin chen had

an

contracted
epidemic

influenza-like

disease

that had spread

as an

in Sakya,

many

causing

deaths. On

peoonce, then

one

day he performed

funeral

ritual for eleven

ple at

he himself passed

away two or

three days

later. With his death,

the epidemic

he had foreseen
inevitable

was not

that he

suddenly

came to an

end. It

was

said that

the
arrival of the Chinese Communists

in Tibet, and

inter-

ested in living to

see

that day. The passing of this master is

also briefly mentioned

by his
vol. 10,

p.

son

H.H. Sakya Trizin in Khetsun

685

AC 1994.

686

AC 1994.

687

KN and JR 1987.

688

According

Rinpoche's

family

to KN and JR 1987,
also

(1979),

the best possible

one

of Dezhung

asked

Mkhyen bnse Chos kyi blo

ensure

Sangpo

477

gros

what he should do to

rebirth for her. Mkhyen brtse Rin

sponsor

should

po

tion of the Prayer of the Benevolmt

smon

or

lam)

(Bzang spyod

(Thar mdo)

one

hundred

thousand

They then sponsored

the recitation

many

Conduct

the 'Lib-

eration Sutra'

times."

che replied, "You

the recita-

monasteries

pa

of the Prayer of the Benevolent

Conduct in

in Sga

and Sde dge.

p.

689

JS and JE (1990),

690

AC 1993

691

AC 1994

692

ACI996.

693

M. Goldstein

(1989),

p.

679.

694

M. Goldstein

(1989),

p.

690.

695

M. Goldstein

(1989),

p.

696.

696

The Dalai Lama, Freedom

697

AC 1994.

698

AC 1994. The

Chime, and they

were

109.

group

of

in Exile,

nuns

p.

78f.

included his niece Ane

joined

from time to time by others who wanted to practice

with them.

p.

699

JS and JE (1990),

700

See also Khetsun Sangpo, vol. 10,

701

121.

pp.

486-487.

JS and JE (1990),

events leading

up

p.
to

120. For

a more recent Phun tshogs

see ibid., pp. u5-120.

the decision,

the Bon shod 'Thejei"

(Bskal bzang phun tshogs

Pho brang account

This family

[b. 1897)?)

of

held that

had been mainly

responsible
minister"

opposing

for

their

approve

to

was

Dalai Lama, who

sources

personally

the

approved

and

Ironically,

was

the

caused

palace,

the succession

relate

that

the

"prime

most

serious

palace

by

candidate

through

obstacle

from within

in the absence
from January

chat the Dalai Lama

rna

Sgroi

strated his capability

latter had demon-

that

candidate,

SEATTLE

in the Chumbi Valley

1951. Other informed

pp.

IN

{srid bum) Klu khang Tshe dbang rab brtan (189 6 ~ 196 5 )

had been induced

brang

SAl NT

an

of the

to July
himself

the

after

examination.

to the Phun cshogs

the senior

lady

Pho

(rgyal yum) of

rna. According co JS andJE (1990),

co pass over her first-born and substitute in
younger son, 'Phrin las, with whom she was living

Bde

chen sgrol

u6-u8, she wished

his place

her

separately

in the Spro

marry a daugh- ter

Sgroi rna pho brang
and

'Phrin

las

khang

Rin

che

Dam

away and taking

pa Rin po che.

702

For the autobiography

Khecsun

see,

for instance,

(1979),

Meyer,
(London:

and who

himself spoiled

novice-monk

she hoped

were

the

of H.H. Sakya

raised

co

this,

in 1949

plan

ordination

would

of the two

(a relative

bdag mo). Many objections

po

running

see

palace,

of the Bon shod family

by

at Ngor from

Trizin

up to

1977,

Sangpo

pp.

vol. 10,

467-561.

For

brief English

biography

Peter

H. H.

Th

Orgyan Chol-

Sakya

Trizin

and the

Sakya

Tradition

ing, 1978).

703

AC 1993.

may

It

have

been in this

period

chat Sde gzhung

Mchog sprul A 'jam

po

Rin

mcshan

che

'Jam

(1885-1952)

away.

He is

of the eleventh

dbyangs

kun

dga'

bscan

pa'i

rgyal

passed

co

said

have

on

died

the

twenty-second

day

lunar

month.

704

Dbang sdud snying

thirty-third

throne-holder,

705
706

po,

alias Dpalldan chos skyong,

was

the

Sa skya

tenure 1783-1806.

pp.

JS and JE (1990),

Mafijuvajra

149-150.

("Minzu

Rinpoche")

was

the first

sons

of five

born of this union, rhe

other
Mativajra
(4)

being:

four

(2)

Anandavajra

(b.

Khams,

1955),

(3)

(b. Lhasa, 1957),

Dzayavajra

(b.

Seattle,

1961),

and

(5)

(b.

Sadhuvajra

Seattle, 1962).

pp.

707

JS and JE (1990),

708

'Jigs bra! Bdag chen, Dpal

709

According

1954), Dezhung
poche

151-15z.

sa

skya'i,

p.

17.

to KN and JR 1987, at about this

same

time

(ca.

Rin-

taught

at

Jyekundo

monastery

the

Rgyud

gsum

manual of the Path with Its

Fruit foe chose monks who had already received

Path initiation

dbang).

the Hevajra

(lam
He

gave

the text-transmission

(lung)

and

practical

{khrid).

instructions

This, however, is

71
0

The following

the 'Brug

pa

on

mentioned

reminiscences

in other available

of Dezhung

sources.

Rinpoche

set

down

by

E.

G.

Smith,

unpublished

paper

the History of

the Cult

of Rdo

rje

pp. 7-9
more details on

shugs

!dan,"

Inner Asia

Colloquium,

July 25, 1963,

For

about

Mkhan

po were
"Notes

nor

his life,

see now

D. Jackson

(2001).

NOTES

711 'Brug

pa

Mkhan po' s place of birth

was

the village of Dung

'khor and his family

was

the La kha tshang.

712

Ngag dbang kun dga' bscan pa'i rgyal

was

and his tenure

was

mcshan

713

During

the second

of the

Zhwa

Ngawang

put him

lu Sku

Yonten

temporarily

According

the 'Brug

smyon)

of his term, the senior

zhang

family,

Khang

rab 'jam dpal snying

was

very

behavior

disappointed

at

succeeded

in

and

him from the posicion

and

of abbot, saying,

Dezhung

to

paper

pa

Rinpoche

"Notes

on

(as

recorded

the History

dancing
tradition

and his

Inner Asia Collo- quium, July 25, 1963,

Mkhan

was

po

lived

as a sort

to ecstatic

subject

and whirling

about.

within the Dge lugs

Rdo rje shugs

"I

was

He intensely

pa

directed

in which

!dan. Sometimes

disliked

represented

against
it seemed

of

pp.

deities

bestowing
and begin

the particular

by Pha bong kha

the cult

as

G.

of "holy madman"

trances

person. On numerous occasions, when

of Na ro Mkha' spyod rna, he would rise

main wrath

in E.

of the Cult

would enter his

the initiation

gsar
po

abbot, and I can take him down!"

Rdo-rje-shugs-ldan,"

(chos

year

Gyacso's

removing

up as

Smith, unpublished

7--9),

from 1895 to 1898.

abbot ofNgor

time, Ngag dbang mkhyen

at chat

abbot

714

the sixty-first

if he

pa,

of the protector

were

physically

struggling

deity
It

was

with another

was at

was

Ngor

chat

the most

One of

deity for the possession

Shugs !dan. As Smith also recorded

he began

important

on

"war"

his

of his body. That

(pp. 7-8):

mgon-khang

Rdo-rje-shugs-ldan.

of Rdo-rje-shugs-ldan

the rTen-

mkhar

at

Ngor.

politically

Having

he assessed

the

climate
and

of Shugs-ldan

bscan-srung.

His

made

significant

personages

significant

gifts

to

the

various

and to the monastic

community,

to be ripe for the destruction

of the mask

the

institution

the

of

suc-cesses at

iconoclastic

worship

Ngor

of

made

rival

him only

more eager for more vicrories against Shugs-ldan, whom, it

seems, he actually viewed as a physical enemy.
He set out for Khams where he embarked upon a crusade
against

this

rna

Ldan

deity.

cult. Then

he

visited

came co

Rinpoche

ofDezhung

He called
against

He

and there destroyed

the

monks

!dan.

Shugs

Tharlam

was at

(who

He

co per-

him great obstacles

Ngag
that

dbang
Shugs

thirty-six.

had

bstan

provocative

the

an ace,

and

cold

chat

actually

co

destroy,

in the

absence

pilgrimage).
them of his

Shugs

!dan

crusade

was

a
cause

not

this deity had caused

incarnation

as

mtshan

caused
if they

in

of this

the Phan khang

(r863-1899),

his early
would

death

agree,

at

and

age

the mask

morning.

monks
and

thog

evil spirit who would

pa'i rgyal

then

He proposed

of

on

ish. He cold them that

of this deity the following

Many

1948,

about

was an

of 'Dam

and ritual objects

Sakya

them

in his previous

kun dga'
!dan

in

together
told

protector of reli-gion, but that he

the doctrine

monastery

the

the images

they

feared

were

the
afraid

consequences
of reprisals

of
from

so
the

angered deity. But being

the disciples
his

procession

of 'Btug

Mkhan

morning,

of monks

into

He took down

carried

pa

The next

wishes.

revered

it outside.

SA I NT

po,

after

IN

they felt

prolonged

the Protector's
mask

it into

pistol and shot at the mask

numerous

been destroyed,

the Protector's

he reentered

monks

carry

associated

bound

to follow

prayers,
(mgon

Chapel

of the deity

He then hurled

all the ritual articles

S E A TTL E

he led

its shrine

from

khan g).
and

fire, and then drew

times. After
Chapel

the mask had

and removed

with that deity. These he had the

down to the banks of the 'Bri chu and hurl into the

river.
After this, he reconsecrated

defied

frightened

new

!dan to take

Shugs

monks

protective

the chapel

revenge.

lost their faith in Shugs

deity.

715

See 'Jigs bral Bdag chen, Dpal

716

AC, Bodhnath,

717

JS and JE (1990),

718

AC 1995

very

learned

to the deity Beg tse. He

When nothing

sa

skya.

1995

pp.

happened,

the

!dan and accepted

the

.,

p.

19.

16o-164.

Yah chen Ngag dbang

nor

bu

was

said to be

in Abhi-

dharma.

He met his consort,

a woman

of Rtsa ri, while in

Central Tibet.

71
9

to K.A 1994, Bya rgod Stobs ldan

According

the Dra'u Dpon,

of

the

was,

along with

one

two

biggest

strongmen

in

Khams

in

the

century. At

mid-twentieth

one

or

in the 1930s

point

1940s

they

came

into

Bya

conflict.

rgod Stobs ldan died in

the 1980s in Bir (his wife

720

p.

JS and JE (1990),

was

still alive

was

72 1 Yid !hung Lha rgyal monastery

Rin chen mi 'gyur rgyal

Ngor

chos

kyi

(1872-1926,
chen Rin

po

che

recognized
for the insistent

tations

founded

in 1767 by the

mtshan (b. 1717).

It had also

been

more

the seat of the

recent

of the late 1980s).

po

Klu sdings Mkhan

dbyangs

as

164.

abbot

Klu

sdings

sras

Rgyal

'Jam

rna

nyi

sixty-sixth

abbot), whose

rebirth 'Jigs

bral Bdag

was
to be. This connection

was one

of the

reasons

invi-

to Dagchen Rinpoche.

722

AC 1995.

723

The "three white deities"

were

White Amitayus,

White

Tara, and White Saras-

vati.

724

Other

this time

are

teachings

given

by

Rdzong

gsar

Mkhyen

listed in

'Jigs bral Bdag chen, Shri phun tshogs pho brangpa'i

725

Dezhung

among

Rinpoche

.,

at

brtse

p.

is listed together with Sde gzhung A 'jam

Chos kyi blo

gros'

s greatest

students.

See Dil

mgo

Mkhyen brtse Rab gsal

zla ba, Rigs dkyil

mtsho 'i,
726

p.

rgya
216 (1o8b).

'Jigs bral Bdag chen, Dpal

the teachings

Rdzong
transmissions

given by

gsar

Mkhyen

of Hevajra,

sa

skya.

.,

p.

24, also lists

brtse at this time the four

the

among

NOTES

seven

maijgalas

ofNgor

three traditions

was

It

came to

dkyil

'khor

two

each

of Cakrasamvara

said

Mkhan

po

that

and

the

learned

students

in the

all

assembly

explanations.

Among

the students

then

mtsho,

then

just

a young

monk.

During

the

of the rtsa

rlung 'khrul 'khor, Dezhung Rinpoche

was

present

Tshul

rgya

khrims
explanation

there

bdun)-namely,

hear Dez.hung

Rinpoche's

was

lugs

and

the initiation for Sarvavid- V airocana.

Guhyasamaja-and

727

(Ngor

Hevajra

of

also

told his students

that

a spe-

cial transmission

of such teachings

among

the Bka' brgyud

lamas in Khams. On

this basis T shul khrims

rgya

mtsho f1rst felt faith in the Bka'

brgyud tradition and

later
received

728

sought

out Bka' brgyud

pa masters

from

whom

he

these teachings.

DR August 1978 (CS notes).

729

AC 1993.

730

AC 1993.

731

According

to

Mkhan

Bodhnath, 1993, who also

present

and

received

po

Tshul

khrims

rgya

mtsho,

was

the

transmissions

at

that

time,

Dez.hung

Rinpoche said he had

himself to give these teachings

promised

(there

had been

no

main

patron who had

originally

gong

requested

for this

sion. At the

was

brtse

rgya

mrsho.

732

Dil

p.

mgo

109

as

a new

himself bought

these teachings,

mgo

Dil

the lung for the collected

temple

Mkhyen

from

works of 'Ju Mi pham

Mkhyen brtse Rab gsa! zla ba, Rigs dkyil

states

(55a),

teachings

collected

of day

had

giv-

ing other students

'i,

it). He

occasame rime

that

Dez.hung

writings

kyi

Chos

Rinpoche,

includ-ing

of rhe Five Great

sga
gong ma rnam

gros

blo

Sakya

rgya

mtsho

many

received

lung

the

Founders,

the

for

Ngor chen,

and Zhu chen:

stod thar lam sde gzhung sprul sku mchog las

skya

lngal

pa ~ ;~ t ;li ta'i bka' 'bum lung

733

Dil

mtsho'i,

p.

gzhag

Mkhyen

"sde gzhung

brrse

...
Rab

sga ston Jam

mam pa gnyisl

132 (66b):

po che
mams las chos
sogs dogs dpyod

sprul rin

'dzin

mgo

ngor chen rdo rje 'chang/

sogs rgya cher gsanl.

lugs

de'i chos

gsal

zla

ba,

Rigs

dkyil

pa'i dbyangsl sde gzhung

sogs

grub

skad dang

mtha'

ma

sa
ha

rgya

mchog

so so 'i rgyun
kyi mam

Ita grub

gnang zhingl. Here I take

mam pa gnyis"to refer to "the

bka ' mol zhib tu

mchog sprul rin

po

che

two Sde gzhung mchog sprul Rin po ches,"

po

che.

734

JS and JE (1990),

pp.

735

KN and}R1987.

736

Also

gzhung A 'jam Rin

zhu chen

present at La ri

i.e.,

including

Sde

170-171.

sgang were a

few servants,

the Mkhyen

brtse Gsang

yum,

the

mo

Sa skya Bdag
AC 1995. For

raphy

Journey

Sku zhabs, and several others, according

to

biog-

of Dilgo

Khyentse

see M.

Rinpoche,

Ricard

(1996),

to Enlighten-

ment.

mgo

Mkhyen

ofChos kyi blo

gros, Rigs

737

Dil

dkyil

ston always
about

genuine

rgya
spoke
the

religious

brrse

mtsho'i,

p.

Rab

133

gsa! zla

(67a),

also

ba,

in his

mentions

biography

how

Sga

lor

biographies

histories,

of

the

earlier

masters,

about

and

about

how

the

signs

of separate

individu-als.

appreciated

this

Sprul

sku and

(thugs

sras gtso

highly

and

brtse

me hog

as

rnam pa

blo

minds

gros

gzhung A 'jam

ston's

Sga

sprul

in the

kyi

Chos

both Sde

requested

Rinpoche,

bo sde gzhung

SEATTLE

appear

of realization

Mkhyen

Dezhung

IN

SAINT

main

students

gnyis), to record

these things in writing.

738

Dezhung

Rinpoche

of each

biography

mtshan)

some

739

AC 1995.

740

That

through

way

thirty-one

on

however,

Kalsang

years

or summer

spring

Derge

did,

to Lama

dictate

rna

(Bla

his

Bskal

memories

bzang

rgyal

later, in 1985.

of 1955,

the

Dalai

Lama

passed

the

back to Tibet from China.

'Jigs

bra! Bdag chen Rin

po

che went to meet him.

Also
vividly

at the time

in Derge

described

Chogyam

was

the Karma

pa,

whose

visit

is

in
Trungpa

(1966),

741

See Chogyam Trungpa

742

JS and JE (1990),

743

Evidently

Ri

pp.

p.

(1966),

103.

p.

109f.

179-180.

khud Sku zhabs

Rin

po

che

was among

those

who invited Dagchen

Rinpoche,

though he died before the beginning

with Its Fruit teachings at Lha

sgang.

of the Path

7 44

to Lama Dorje of Min yak and other eyewitnesses,

According

Dezhung Rinpoche

came to

Ri

khud

gsar

Rdzong

from

and

not

from

Lha

Ri

khud

Sku

sgang.
745

According

zhabs

had taken

sort
retreat

and

to MRT

1994,

by

this

time

the

a conhad

(ri khrod).

monastery

the

left

to

live

in

the

nearby

In the

retreat he had built

remarkable

structure. The

three-story

top (rtse) and middle

(bar khang)

floors

floor housed
stocked
systematically

many

were

filled with books, while

the ground

wellmedical

dispensary,

organized

with

all

the

medicines

in

boxes and drawers.

746

Lama Dorje, Singapore,

747

JR and KN 1987. Probably

1995.
this refers to Dezhung

Rinpoche

giving the initiation

for Rig byed

748
749

rna

(Kurukulle),

Lama Dorje, Singapore,

Mi

nyag

reminiscences

Lung

rigs

as

mentioned

below.

1995.
dbang

phyug,

1995,

based

on

of Phyag

mdzod Mgon

po.

750

Lama Dorje, Singapore,

751

KN and JR 1987.

752

Lama Dorje, Singapore,

753

According

1995.

1995.

to AC 1996, this probably

referred

to

some

the

jealous

tension between

Dkon

yag

and

an

attendant.

NOTES

754

some

AC April 1996 said

business

deals, such

one

as

wealth

was

lost through bad

by

ofRinpoche's

lay business

managers

who had

drinking problem. But these

were not
very

did not take them

such big losses, and Rinpoche

seriously.

755

This

is the only known

Dezhung Rinpoche
rna's writings

did

mention

say at one

of such

time

or

biography

of Byang chub nyi

had been xylographed.

nyag

756

Mi

757

See also in the interview

Lung rigs dbang phyug, 1995.

article "I Have Many Tibetan

Tibetan Review,

Friends,"

vol. 18,

no.

12 (December

1983),

p.

13, the account

of Wang Yao, who studied

under Gangs dkar Rin

early 1950s and who

instrumental

professorship

759

che for

a year

and

half in the

was
in inviting

at the Institute

Nationalities

758

po

the Rin

po

che to

of

in Beijing.

AC 1993.

Klu,

believed

to

or naga deities,
cause sev-

rna.

another that certain ofByang chub nyi

lived in water and, if disturbed,

were

eral diseases,

760
761

ca.

including leprosy.

JR and KN 1987.
Evidently

was

this

the "Lhakon"

p.

(1959),

See also Dalai Lama, Freedom

763

JS and JE (1990),

764

Lama Dorje, Singapore,

765

Mi

pp.

in Exile,

p.

121.

182-184.
1995

nyag Lung rigs dbang phyug, 1995

Mi nyag Lung rigs dbang phyug,

1995

The

verse

was

lost.

afterward

nyag

767

Mi

768

JS andJE (1990),

769

by P. Goullart

206f.

762

766

visited

1941. See Goullart

See

According
skya

Lung rigs dbang phyug, 1995.

chapter

pp.

12

185-189.

for

more

on

this

phyug

was

family

and

town.

to MRT 1994, A
Bskal

bzang

dbang

originally

from

the

Mkhar 'og noble family.

He married

the Wa si skyabs

1923). The element

skya"

or

daughter

po po

Rdo

rje

(b.

"A

"A ja" in

a name

denoted

birth outside

the family

of residence, while "po

po" indicated
peculiar

to Mi

birth in the home-family,

In Dar rtse mdo in particular,

that

were not
were

naming

custom

number

of customs

existed

known

in the rest
the dead

nyag.

of the Tibetan

buried.

cultural

zone.

Except

for

lamas,

Grave

mausoleums

monuments

tablets and Buddhist

cause a

kept,

and

big

families

had

images

erected

as

meritorious

works to

better future

life for the deceased

770

were

with memorial

A brief account

(skyes rtags).

of Skyabs

mgon

Phyogs

kyi glang po' s life is

given by Drag shu!

phrin las rin chen, Sa skya gdung rabs

yang

skong,

p.

64rf.

771

JS and JE (1990),

772

According

po

pp.

was '0

His mother

po was

rntsho,

For

Indian adept

scholastic

po

Mkhan

po
on

po

the A

well

as

rna ngos
a

on

and

DK 1992..

on

don

ultimate

strong impact, similar

773

looked

master

was

the rebirth of
him

after

had

been

to M. Kapstein,

on

view

Mi pharn's

well.

Ka\:1

thog

commentary

published
These

in this

chen po'i

(lta

khrid),

writings

on a very

very

1993, Mkhan

rna

dbu

Some of these

in Sikkirn.

pa' s Dris lan skor

Gang shar

main

Nges

the

volume

old disciple

in Zhe chen.

subcornrnentary

(rngur).

of realization

one

1994, Mkhan

192.0

'dzin gyi glu by Leang skya Rol pa'i rdo rje,

manual,

instructions

into

his

!dan. According

Gang shar wrote

che, February

niece of Zhe chen Rgyal tshab. Zhe

and afterward

studies,

Nus

po

born in about

chen Kong sprul said Mkhan

certain

SEATTLE

191-194.

to Khra 'gu Rin

Gang shar dbang

IN

SAINT

and

survive,
limited

as

khrid yig,

songs

gathered

scale

by

an

are said to have a very

respect to some of 'Jig rned gling
writings

meditation.

rgyas

rin chen

student

of Sga

Sangs

was

rno

ba

Dge 'dun bzang

po

born in the Ha

noble family at Sakya.

He had been

Bla

rna

and Brag g.yab Thub

bstan
details,

see

bzang

(1983),

774

po,

both

J. Schoening

p.

330.

JS andJE (1990),

p.

199.

disciples

ofGzhan

dga'.

For

more

77 5

During his travels with the Sakya party, Dezhung

Rinpoche

had taught Dagchen

a little
a prog-

Rinpoche

system, and also

nostication

on

rite based

This is recorded

in

grammar

Sanskrit

the

from

the goddess

Drnag

zor

Candrapa

mo.

rgyal

an

unpublished

"autobiography"

bra!

of'Jigs

Bdag

chen,

Shri phun tshogs pho brang

pa

'i 'khon

rigs Jigs bral

ngag

dbang

kun dga' bsod

narns

kyi

byung ba rndor tsarn

brjod

pa sna

tshogs rin

776

AC 1994.

777

KN and JR 1987.

778

AC 1994.

po

che'i phreng ba,

779

Chogyam

Trungpa

(1966),

pp.

780

Chogyam

Trungpa

(1966),

pp.12o-121.

781

Chogyarn

Trungpa

(1966),

782

Mkhan

po

Gang shar

was

p.

p.

12.

12o-m.

12.1.

to have reached

believed

the

very

high level of tantric

practice
N urnerous

pa

'i rtul zhugs la spyod

told about his behavior

during this period.

and realization

called

rig

pa.

astound-

ing stories

are

783

Khra 'gu Rin

784

This

other

po

che, February

master

was

the

1994
Ninth

Sangs

rgyas rnnyan pa

Sprul sku, Bshad sgrub

bstan

pa'i

nyi

rna

written by his brother, Oil

(1897-1962),

whose

biography

was

rngo
told Mkhan
shar

necessary

Mkhyen

brtse.

po
on

occasion:

Sangs

rgyas rnnyan pa

is said

to have

Gang

this

for increasing

the

"If

you

think

that

doing

this

is

NOTES

course

insight into the nature of mind, of

course

the Vinaya, Ishould not. Of

..

Iwill do it. But being

as you say

Iwill do

an

upholder

of

"

785
Lacer Dezhung Rinpoche

explained

as

as

well

in Thang stong rgyal

introducing

an

to

removal

of che subject-object

pa
remove

786

Rin

ru

shan in

create

po

auspicious

some

che had said that it

was not

CS notes)

rna systems,

at the time of

is told to take off his

(rten

interrelation

dichotomizing

Rnying

brgyud,

po's Snyan

rhe nature of mind, the student

clothes

Legs

(January 28, 1982, Ipoh, Malaysia;

'khor 'das

chat at the stage of teaching called

'brel)

the

for

covers the mind.

necessary for a monk to
rhac

all clothing at chis time.

gnyug sems gnas

The Tibetan:

mngon sum

lugs

du rtogs pa'i

dngos grub?

787

Later

manifested

great

masters

stated

that Mkhan

po

Gang shar had indeed

signs of
realization.

He

had

able

to

been

able

to

radically

alter

rhe

thinking and view of his

students.
without

To be

other tantric acts

788
dbang

have

them

cake

off rheir

cloches

shame and do

The

continued

po at

Zhe

monastery
rhe memoirs

was

indeed

activities

a great
of

sign, they maintained.

Mkhan

po

Gang

shar

chen

in late 1958

of Aten.

or even

early

1959

are

mentioned

in

p.

See Jamyang Norbu (1979),

The

abbot

and at rhe behest

of

into rhe mysteries

Tantric

are

only

rhe

five

rhat the people

felt

we

789

we were

granted

rhis

initiation

1956

rhat

surviving

1980

Nepal could

or

Mkhan

and'1961,

Trulku received

teaching,
in

he had

po

in

hearts.

po

in fact

survived.

letter from Gang shar, who

of prison.

any

of his

old students

con- tact

even

rherea&er

said rhat

Gang shar had died in

years

before

times, and

and

our

have

decided

Thus

twenry-two

1981,

they

after

the old abbot

requirements.

great

the most
Normally

Order.

rite in these terrible

rhe normal

many pre-sumed

between

after

about

this sacred

the people

for rhe mind),

but

old

initiation,

initiated

Ancient

rhis

rhis

After

to MK 1993, the Dngul chu Mkhan

According

Trungpa
free

area.

would be able to die with less bitterness

although
prison

permitted

wirh

..

the

venerable

special initiation called

he also

Tri(guide

of

preliminaries

needed

dispensed

misery

Sem

of rhe

completed

our

gave a

devotees,

initiation

the people

he wisely

some

monastery,

chen]

[Gang shar ],

Lung to all rhe people in rhe

the Mani

sacred

[Zhe

of Shichen

monk called Gongshar

124:

But

In 1978

was

then

he died

in India

in

and

him.

added that the "official" Skye rgu mdo

po Sprul sku turned out to be a child born into the Thag
lung A gnyan tshang. The boy's father, Rca mgrin rdo rje ("Rca
rdo"), had come as a mag pa to rhe Thag lung A gnyan tshang

790

PhLh 1994-who

Dbon

from the 'Dzi mda' Bar

mo, was

from

grong

tshang. His mother,

the Thag lung A

of the Phan bde

Mkhan

po

gnyan

tshang

'Jam dbyangs

and

Bsod

was

kun bzang

narns

lha

the sister

chub

bstan

chos kyi rgyal mtshan.

791

PhLh 1994.

792

SA I NT

IN

SEATTLE

AC 1996. He lived in the first floor of the family house,

where he had

clinic and

thriving dispensary.
793

794
full

AC 1994.

to Dezhung Rinpoche

According

name

pa'i rdo rje Sprul sku

dri med 'od

Rol

p.

He died

Karma

nges

don chos kyi

go

cha

year.

in his forty-eighth

Some

historical

pa'i rdo

rje

Sprul

sku

is given

in Chogyam

Trungpa

29.

AC 1994.

796

According

to Chogyam

rungpa

(1966),

p.

129, Dezhung

had received

teachings

received

was

about the

795

Rinpoche

1963), the

zer rgyas

pa'i sde.
information

(1966),

(EGS notebook

of the Rol

very

from

the

Tenth

Trungpa

Trulku.

Possibly

he

minor

instructions

from him, which

797

AC 1994.

798

Chogyam

799

KN andJR 1987.

800

According

Trungpa

(1966),

were not

pp.

otherwise

recorded.

129-130.

to KN andJR 1987,

when

Dezhung

Rinpoche

met Chogyam Trungpa

years

R.inpoche
Rinpoche

ston

Gter
would

Rol

be good if

searched
80 I

in

New

rdo

rje

York

(ca.

Dezhung

1977),

pa.

pa'i

must

have

been

reborn.

It

you

for him." Trungpa

Rinpoche

to AC 1994, Zur

According

than Sga

later

told him, "The

mang

replied, "Yes, Iwill."

many more

had

woods

Dezhung

was

Rinpoche
accommodate

then

to

planning

an

build

extension

to

the increased

number

and to have

of monks

place

for

the

performing

bsnyen sgrub propitiation ceremonies

802

1993.

AC

the half-brother

for the

This

seven

sprul

main maiJ.galas

sku

ofNgor.

was

monastery

of Lab

of Sprul sku Bsod

nams rtse mo,

both being

sons

of the Lab skyabs

mgon

(b.

Giang, 1889?), though

by
religious

mothers

different

and temporal

(Bsod

nams

rtse

mo

assumed

lead-

ership of Lab monastery

at the death of his father). They had

met in 1953/54 when

Dezhung

po

Bskal

exchanged
Bla
803

Rinpoche

accompanied

'Jigs

bra! Bdag chen Rin

che to Khri 'du

rna

The

ordination

bzang

dgon.

invitations,

being

Pu

ru

They

had

liked

each

other

and

the Lab

very

keen to study Sanskrit

Sprul

sku's

previous

grammar.

rebirth

had

been

an

mate at Ngor of

Dezhung

Rinpoche's

maternal

uncle,

Ngag

dbang

rgyal

mtshan.
804

According

KN 1987, these

to

were

the Mdo Mkhyen

brtse

Sprul sku (?) and the

(otherwise
805

AC 1994.

806

I am not

important
lamas

unknown)

sure

Dpal khyim A

which holy day this

was.

gnyan

Bla

rna.

Death observances

for

Tharlam
included

shes, who had died

the thirteenth

those

for

Sga

Rab

'byarns

pa

Kun dga'

ye

on
day of the second lunar month; Thar lam grub

rnam
died on the

chen Kun dga'

rgyal,

lam N gag dbang legs

rwenty-ninth

day of the third month; Thar

NOTES

rgya

bshad
seventh

mtsho,

month;

on

died

and

the

Thar lam Rab

twenty-seventh

day

of

the

dkar !hun grub,

died

on

the

fifteenth day of the tenth month.

807

According

to AC 1996, this would have been because ofKun

bzang nyi rna's close

yag

friendship

(Blo gsa!), the stewart

808

KN and JR 1987.

809

According

left Tharlam

on

with the rich merchant

A khu Blo

(phyag rndzod) of the Dra'u Dpon.

to DR 1975 (GM notes,

p.

9), Dezhung

Rinpoche

the

tenth day of the seventh

lunar

month.

This might

refer

to

when he left Tharlam

monastery.

He probably

fled from Sga khog later, in about

the second half of the

eighth lunar month (early

810

AC 1993.

811

AC1996.

812

AC 1996.

813

Rinchen Tsering 1993.

814

AC 1993.

815

Rinchen Tsering 1993.

816

The

more years

fact

that

of life was

Dezhung

October

Rinpoche

1958?).

enjoyed

nearly

thirty

probably

to

due

Many others did

his

sister's

at

insistence

moment.

this

surren-

der, expecting

but hoping at least

punishment

to be spared

their lives.

817

pa,

Tshe brtan

rnam

was

rgyal

caprured

and taken back to Sga

where he died in
captivity of his wounds.

818

say

Some

Dezhung

Rinpoche

practiced

the

sadhana

of

White Tara, envisioning

as

himself
six-colored

According
who

was

the deity,

surrounded

by

protective

shield

of

light-rays.

in their

to AC 1996,

their

cousin

Byams

pa

rin chen

group

was indeed practicing

the White Tara sadhana while fleeing.

His horse was struck

by

bullet but he himself escaped

819

AC 1994.

820

AC 1992.

821

AC

gunshot

1994.

received.

were

both

to

Mkhan

wounds

on

po

Ru

kho

unscathed.

died

When he had met De2hung

the

immediately

of the

he
Rinpoche

while

they

way

Goshung,

he

stated,

"If

we fall

into

the

hands

of the

Chinese, Iam praying that

I die immediately."

Most of the refugees

shared

the opinion

that it was better to

die than to be imprisoned

and tortured by the Chinese.

822

The

Chogyam

p.
823

Goshung

Trungpa

massacre

was

182. See also JS and JE (1990),

DK 1992.

also

briefly

(1966),

p.

262f.

described

in

824

]Sand JE (1990),

p.

825

JS andJE (1990),

pp.

826

]Sand JE (1990),

827

Kun

bzang

wife, Tshe skyid

'dzom,

SEATTLE

271.
278-279.

pp. 28o-28r.
rna had
yongs
nyi

when

IN

SAINT

fleeing

become

separated

Jyekundo

from

in

his

from

1958,

was

but

reunited with her in Lhasa

in early 1959. During the March 1959 disturbances

they

were

in Lhasa,

separated

again,

was

and she

arrested

by the Communists

and

sene

back to Jyekundo,

where

she

died

in che

early

1960s

after

being

tortured.

Much Iacer, in the mid-

198os,
Jyekundo,

he

heard

chat

he

could

inherit

their

old house

in

was

but he

not interested.
828

]S andJE (1990),

829

For

Jackson

more on
(1989a),

pp.

283-286.

chis monastery

Early Abbots of 'Phan-po

830

The two

with

certain

Lhasa-area

see

and its lama lineages,

D.

The

main

Na lendra

important

convenes.

Na-lendra.

Dge

lamas

lugs

The Bco brgyad

of the early

pa
Khri

masters

pa

1900s
of

Byams

had ties

the

pa

main

rin chen

mkhyen

brcse'i

including

po

dbang

the "Cycle

to the Stag brag Sprul

of 'Bras

spungs

1940s)

the

bcsun

and

Lha

ra

'dzin

(1884T1963)

bong

pa

kha

(1878-1941,

bcsun

gave
when

Actu-ally

they

receiving

initiations

from

kun bzang
Gzims

bscan

'og Rin

very

ra

Se

phrin

lama

rgya

las

po), with

(Dmar

Deities"

since

friends

Lacer

people

such

power

Pha

mcsho

whom

'og Rin

Gzims

zhang

po

po

Lha

po

che

skor grum}

their

youth,

for the Fifth

mar-veled over
and eminence

che, chen forty

and

family

Rinpoche's

the
after

mcshan.

che, Ngag blo Rin

was

the

years old,
younger

dear friend the lace Thar rtse

briefly Ngor abbot)

pa'i rgyal

po

of the

snying

Khri chen Rin

lu Sku

of Dezhung

Zhabs drung (and

phan
bscan

been

co

scobs
in the

from the Na lendra lamas.

the Zhwa

half-brother

mcshar

the text-transmission

writings.

had risen

831 The Bco brgyad

was

had

mchu

gzhan

Red

together

collected

chat these lamas

Ngo

relations.

ofThree

rab

of Tibet

'og Sprul sku Kun dga'

'dzin

chen

skor grum},

(regent

teacher

bscan

strained

they had heard

Dalai Lama's

sku

Bde

che had

him the "Cycle

Sprul

the

pa

called

mang

teachings,

po

gsung

dbang

Sgo

given

(Dmar

Deities"

Gzims

became
Byams

also

po

Rin

initiations.

face

Meanwhile,

Smad.

Red

sku Ngag

(1874-1952)

of Se

had

(r869?-1927)

ofThree

His

po

Byams

main

pa nam

teachers

che, and Dam

mkha'

included

pa

Rin

che.
832

Deshung

Rinpoche

of Spiritual Perception,
833

Gzim 'og Rin

po

family, and Na lendra

p.

(1995),

The Three Levels

451.

che himself

was

from

nomadic chieftain

po

traditionally

had

834

]S and JE (1990),

835

The Rtse

his predecessors

many
pp.

nomad patrons.

286-287.

gdong Sprul sku

was

che fifth of his lineage,

and

were

(r) Rcse gdong Bdag chen Yongs

'du dbang

po,

(2) Mkhyen

rab bscan 'dzin !hun

grub

was

(b. in 'Phan

the paternal uncle

po on a

Bco brgyad

Bla brang estate,

he

NOTES

snyan

of Gzims 'og Bstan 'dzin

grags), (3) Rig' dzin Phyogs las

'dun bkca shis dpal 'byor, and (4) Snyan

836

DR 1979.

837

]S and JE (1990),

838

Mal

gro

important

p.

grags

rnam rgyal

blo !dan dbang phyug (d.

alias Dge

ca.

1901?).

:1.83.

Gung dkar (Medro

is the strategically

Gungkar)

junction

where the road from Chamdo

meets the Lhasa-Drigung

road (which follows the

river Skyid chu north).

839

]S and JE (1990),

840

JS and JE (1990},

841

AC 1993.

842

If this abbot

was

p. :1.91.
pp. :1.93-295.

R.in chen bzang

po,

he

was

student

important

trulku

also

of Groan dga's stu-

dent Brag g.yab Thub bstan.

pp.

843

JS and JE (1990),

844

The Bkra shis chos sde Dbon sprul was

296-:1.98.

an

lineage of the T shar

pa

subschool

Rinpoche,

(1) Tshar
'gyur ba Mgon

nams

of

the

Sakyapa.

According

to

Demung

the. lineage was

chen

po

Blo

gsa!

rgya

mchog !dan (1603-1659),

legs pa'i 'byung

mtsho

(150:1.-1566),

(2)

Bka'

bsod

gnas,

(3) gNas

gsar

ba Kun dga'

pa nam

(4) Byams

pa

(5) Byams
grub

mkha'

legs

pa'i !hun grub

(176I-I82o),

dngos

bstan

pa'i

rgyal

mtshan,

so on,

and

down

to

the

present. This is confirmed

most

part

modern compilation

Bod

the

for

..,

kyi gal c h~'i

sde Dbon R.in

po

away on

the official

of sprul skus

list

310, which calls him the "Bkra shis chos

and adds

that the fourth

trulku of the lineage

the

twelfth day of the first month of the iron-dragon

year.

his sixtieth

in the

che'i

Sprul sku,

passed

p.

by

year

(1820),

The

biographies

of the first three masters in the lineage

are

found

in the Lam 'bras slob

bshadbiographies

845

]S and JE (1990),

846

AC 1993.

847

This

same route

(Derge edition}.

pp.

:1.99-304.

had been taken about

week

or two

before

by H.H. the Karma

pa.

See also the account ofR.inchen

Dolma Taring

(1970),

p.

:1.43, who also made

this difficult

crossing

shortly

before

Demung

R.inpoche

so.
848

AC 1993.

849

'Jigs med rdo rje was

Tibetans

or

as

"Ha drl\ng

"Ku

rna sa.

pa

more

commonly

known

among

did

850

]Sand ]E (1990),

851

AC 1993.

852

The monastery

Wangdi

pp.

311-314.

of Phang

ya or

Pangye

was

in Shar, in the

Phodrang

region of Bhutan. "Phang Ya is indicated

monastery

of fewer than

as a

Sakyapa

roo

monks in Bhutan

p.

Ekvall (1969),

p.

(1979),

called "Phang

196, who mencions

in about the fifceench

founded

pa

and R.

ye

dgon pain the Shar

ic and

number

of ocher

on

or

sixceench

cencury.

The

Sa skya

institutions

Wangyul

include (1) Spyi zhing (Pchishing)

in

che lefc side of

the Thimphu River; (2) Spa

dbang (Sharwang)

Nagnying;

sgar

(Pagar) in Wang; (3) Shar

in

and (4) Lha !ding (Hedi)

These Sakyapa

pa

of C. W. Cassinelli

escablishmencs

ocher previously

'Brug

SEATTLE

seeM. Aris

Sakyapa

8 53

map

che

IN

31.

On chis monastery,

discricc,"

on

SAl NT

monasteries

were

in che Paro valley.

reportedly

converted

co

che

Bka' brgyud

sect since 1959

854

AC 1993.

855

AC 1993.

856

DR 1979

arnusemenc,

Dezhung Rinpoche

poking fun

told chis anecdote

with

ac

himself.

857

JS and JE (1990),

858

Some

died

on

say

pp.

chat Rdwng

32o-323.

gsar

che sixch day

of the fifch lunar monch.

Mkhyen brtse Chos kyi blo

gros

859

mgo

Dil

mtsho'i,

p.

brtse Rab gsa! zla ba, Rigs dkyil

Mkhyen

rgya

sa

268 (r34b):

mgon

skya phun pho 'i skyabs

sras

gdung

po

sku bgres rin

che

dbur bzhugsl thdr rtse

mkhan pol

sga

861

AC 1993.

862

AC 1995.

863

Dil

Mkhyen brcse Rab gsa! zla ba,

rgya

mtsho'i,

p.

865

KN and JR 1987.

866

KN and JR 1987.

267 (13).

867

KN and JR 1987.

868

AC 1993.

869

As his official address

1960, Dezhung
poche

permanenc
p.

Synopsis

of

ST 1993.

for che period

May 1959-0ccober

"I-B Tenzing Norgay

Road, Darjeeling,"

when

for his

Deshung

Perception,

864

Rin-

gave

later applying

kyis kye rdor sgrub

KN and JR 1987.

mgo

Rigs dkyil

870

rnams

thar lam mchog sprul

mchod bdun phragl. 860

U.S. residence.

Rinpoche
450f. 871

The Three Levels of Spiritual

(1995),
In

Preliminary

an

unpublished

Report

on

report encitled

"A

che

State of Tibetan Studies in South Asia" (ca. March 1960),

T.V. Wylie mencions

chat
proposed

the

U niversicy

selecting

Tibetans--<>ne

lay official-for

che

of

Washington

originally

chree

Dge lugs

pa, one

Bka' brgyud

pa,

and

one

NOTES

research projecr. This proved impossible,

and during his visit

to India in Febru-

ary

any

and March I96o, Wylie had problems locating

suitable learned Tibetans.

H. V. Guenther,

on

met in Benares

whom Wylie

March 5,

did not have high

praise for the Phun tshogs pho brang bdag chm in Darjeeling

as a

scholar, but said

younger

that his

was a

Guenther)

ordained
Subsequently,

brother

(whose

name was

monk (dge slong) and

to

was

"quite good."

in Kalimpong,

both John Driver and the Macdonalds

same

unknown

fully

recommended

the

group, so

Sakya

out of necessity Wylie changed the thrust of the project to

include Sakya themes.
After meeting them, Wylie reported: "There

group, one

fifty-two.

monastery

He is

near

Khams.
probably

man

learned

Jyekundo

three in "the

Densapa

i
ncar

~a t e

lama from

in

(about whom ask Franz, for Densapa

is

the most

knowledgeable
this

are

is about

Sikkimese

Tibetan scholar in Gangtok)

says

is the best

in learning he knows of around the Gangrok

Sakya lama and the

area.

He is

..

teacher and maternal uncle by marriage to (2.) the Sakya.gong

rna, a man

of about

thirty-two

younger

[The latter's]

brother

(number

of the men) is about

twenry-six
being learned."

one

and is the

872

recommended

of a Preliminary
on the State of Tibetan
listed some

by Guenther

as

report for the Inner Asia

In his unpublished

Project, "A Synopsis

Report
Wylie

of the potential advantages

Sakya

group:

the

a family group,
campus in har-

mony.

saw

in South Asia," T.

in working with the

"(I) Already

being

near

he

Srudies

(2.) Between

they

them,

can
we

live together in

have speakers

one

house

of Gtsang,

Dbus and Kharns dialect.

(3) Numbers

teachings,

and 3

are

reportedly

very

learned in Sa skya

pa

a sect neg-

leered

up to

this time

as

regards

any

serious study in depth

of their philosophy.
(4) Number

2. being

high official

was at

the I954 Peking

meeting when all the

high officials
Dalai. (5) Numbers

and lamas

were

summoned

there with the

2.

and 3 have started working

on a

history of the Sakya sect

from the non-religious

..

side. (6) A study of the divisions

and their formerly vast

estates

can

be made

"

of the Sakya ruling houses

873

JS and JE (I990),

pp.

33o--331 and 336.

87 4

George Patrerson

was

author of several books and articles

about Tibet published

between I954 and I974

875
876

A. W. Macdonald,

letter of]une 12., 1993

In 1960 the Indian

scholarships
learned

Tibetan lamas.

1959) in Varanasi,

government

had

a program

for giving

to selected
H. V. Guenther,

then

(since

early

was

key adviser to the Indians in this connection

and had with

him at Benares Sanskrit University

was

paid Rs. 300

month,

the learned

dge bshes Ngawang Nyima, who

per

including

accommodations.

(The salary

of a reader

at the university then

began at Rs. 350.)

877

AC 1993.

878

AC 1995.

879

DR I979 From the beginning the Americans

Dezhung Rinpoche

had considered

to be

a very

Rinpoche

important

member

had not included

880

GN 1993.

881

Some

years

IN

SAINT

SEATTLE

group.

of the Sakya

But Dezhung

himself in these pl'!lls.

later, Geshe Nornang

told something

about

himself and his experi-

ences to

for the Seattle

Julie Emery

Times article "Seattle

to Celebrate,"

Tibetans

February 9, 1967.

882

GN 1993.

883

Seattle

was

named

said to have predicted,

We will
it

one

see.

One thing

our

day:

same."

after

"Perhaps

God

we

Hazrat lnayat Khan: A

Duwamish

we

your

God

Elisabeth

been

rascal-yogi
who
visited

home

to

Sufi

Pierre

Bernard

"Tamrik

founded
Seattle

and taught

students
(later

chief who

Keesing

68.

ever

there for

in

is

in the end.

will discover
cally-the

(1981),

Hazrat lnayat Khan

cal concert, and Seattle

musi-

based

Order

man

are-intrinsi-

p.

Biography,

visited Seattle in 19II to perform in

has

Indian

will all be brothers

know, and the white

and

from

Quoted

since.

The

in Nyack,
America"

some

months

American

New
in

York),

1906,

had

around 1904

or

1905.
884

The

reason

Dezhung

Rinpoche

was

called

"Lama

Labrang,"

"Kunga

was

when he

Dezhung

or

Labrang,"

rna

"Kun dga bstan pa'i nyi

Bla brang"

or

at the Indian border what his "last name"

was,

somebody
"Sde

is that

asked
"family

name"

said

gzhung

bla

at which

brang,"

point

the

clerk

wrote

Labrang ("Lama

down

Palace")

name

Kunga

Dezhung

Labrang

remained

his

legal

always

listed

during his stay in

America,
under the last

telephone

number

was

rang.

Lab
885

and his Seattle

name

Page

same

B of the

issue

showed

photograph

captioned

See Seattle

"Tibetans

Kitchen,"

wonders

with

Mrs.

Turrell

Wylie

d emon t ra t i
ng

the

of the modern

American

kitchen

appliances

to three newly arrived Tibetan

ladies.

886

Later Julie Emery

887

DK1993

888

Dzaya's

the Seattle

uary
889

This

the Seattle

ruary
similarly

birth

was

became co-author

of]S and JE (1990).

an

article

by Julie

Emery

in

front-page

article

by Julie Emery

in

reported

in

Times, Jan5, 1961,

was

p.

6.

reported

in

Times, Feb16, 1961. Next

reported

on

year

the child's

first

birthday

party

was

the

Rosa.
appeared

a
Sadhu,

890

page

front

darling photo

an

the

of

January

5,

paper,

1962,

with

by Ron De

On the

front

page

of the January

10, 1965,

edition

younger

brother

article with

photo

showing

age

Dzaya,

four, and his

age two.
This

of eligibiliry

was

amount

the

for exchange

mentioned

on

the

certificate

[Age]

6, Tutors

vis-

itor status, dated August 22, 1963.

891

An article

U. Student"

Emery
described

entitled

"Home

Shared: Tibetan,

by Julie

in

Smith's

the

Seattle

studies

Times

(October

25,

1960)

briefly

NOTES

Times article of

and role with the family. A later Seattle

October 29, 1961, p. 20,
by Julie Emery, entitled

Tibetan

"Student's

'Homework'

Goes .to His Heart,"

sketched

Smith's situation

892

DK 1993.

893

Information

the foundation

many
published

notebooks

would

later form

for
legendary

of Smith's

to Tibetan

introductions

books

1969 and 1973

and acquired

by American

libraries

the P48o

program.
894

in these

later.

in India

between

through

recorded

one year

For

See E. Gene Smith (2001),

one

obituary

notice

p.

xiii.

see

of N. Poppe,

the

Buddhist

Studies Review, vol. 9-2

(1992)'

p.

895

EGS 1993.

896

EGS 1993.

897

Ekvall,

Involving

193

however,

Members

in

of the

first item: "After compiling

from
hours

November

per

Dagchen

week

1960

See

on

"Report

Family"

biographic

through

were spent

Rinpoche."

his

Sakyapa

data

January

in intensive
U.W.

on

1961,

Research
[1961],

Activities

stated

as

his

Dezhung Rinpoche

an average

discussions

[University

of

nine

with him and

ofWashington]

Archives,

W.U. [Washington

no.

accession

85-42,

miscellaneous.

more notes on

survive

r,

De2hung

Inner Asia Colloquium,

corre-spondence,
there
may
life in the papers

general

s statement

Ekvall'

If

University]
box

is

accurate,

Rinpoche's

ofEkvall.

or

One

autobiographical

of the

may

surviving

have

been

incomplete

written

by

Dezhung

at this time. He did not give them to his hosts.

Rinpoche

898

more

sketches

to

According

recommended

Mkhyen

1995,

AC

Dezhung

Rinpoche

typically

mgo

Dil

brtse

Rin

po

che

and Bdud

'joms

Rin

po

che

to

Dharma stu-

potential

dents in the mid- and late 196os.

899

EGS

"then

the throne

was

1993.

Literally

the head monastery

traditionally

selected

candidates

highest

more

possible

recently).
position

part

second

no

owner."

of the Gelukpa

largely

(however,

introduced

the

of Gan-den has

of the

reads:

(Dga' !dan)

order, and its abbot

on the basis of the

more seniority-based

To become

saying

Ganden

its abbot

in the dominant

was

system

was to

religious

was

of the

qualities

reach the

tradition

of

Tibet.

900

Some details ofEkvall's

the "Appreciation"
the

book

by

Pilgrimage
Cultures

found

by James

Robert

(Tokyo:
of Asia

in

the

B.

Ekvall

Institute

and Africa,

Seattle

colorful life and

F. Downs

for

and

Times,

James

the Study

1987).

career are

and S. Iijima
F.

Downs,

Tibetan

of the Lan-guages

biographical

February

found in

(pp. v-x) in

22,

sketch

1959,

is

and
also

Sunday

supplement,

details

derive

Alliance,
Seattle

p.

8, from

through

in May

which

I have drawn

the archives

from

the kind

1983.

two taped inter-views

of the Billy Graham Center,

important

and

1980)

data

Ekvall

were

preserved

details.

Other

and Missionary

help of Mike Saunier.

Further
(1979

some

of the Christian

died in

derived

from

in the archives

Wheaton,

Illinois,

"Interviews

American Men of Science:

Who

Dictionary

in

90 I

Robert

West,

12th

Btainerd

are

citations

The Social and Behavioral

Men

of Achin;emmt

of Authors

1975;

and

The

in

1968;

Writers

The

1973-74;

The Dictionary

found

Sciences

197o-71;

edition,

1974-1976;

Who i Who

Biography

the

SEATTLE

with

92." Briefbiogtaphical

Ekvall-Collection

Whoi

IN

SAINT

World

of International

1975

For

Missionary

references

to

David

Alliance,

see

William

Ekvall

and

the

Martin

S.

Christian

p.

(1998),

and

14.

See

also R. Ekvall (1938a), his history of this mission.

902

Ekvall's

life during

this

is to

period

some extent

recorded

in his travel memoirs

Tibetan
novel

Skylines

(London:

1952)

and

in his

ethnographic

Tents against the

Sky (New York: 1955).

903

R.

Ekvall's

even if partly

book

Tibetan

Skylines

i2ed, account of his experiences

904

during the

the story of his experiences

Ekvall relates

volume

(1952)

is

fascinating,

f ic t i
ona l

years

I93o-1935

at this time in the

The Faithful

Echo (New York: 1960).

905

According

to R

Tents Against theSkywas

in the New

York

fiction but most excel-

Ekvall

(1968),

p.

99,

his

novel

reviewed

Times

as

being

"of indifferent

quality

as

lent ethnography."

906

Both Ekvall

Tibetan studies
Foundation,

proposed

and Wylie

New York

that

in the New

An article

reported

that

of $250,000

Bellagio

the

Rock-

York

countty

unusual

National

and

Endowment

Rockefeller

was

Times

held

had

was
in

24-25,

October

15, 1960,

(May

Foundation

It

sit-uation

p.

u9:5)

a grant

made

to bring Tibetan refugee schol-ars to the U.S. and to

centers, to contribute

foreign

22-23, 1959

of the current

meeting

efeller

of the Rockefeller

Sep- tember

a survey

on

the first conference

at the office

on

City,

both conduct

South Asia. The first

1959.

had attended

in the U.S. held

to "Western

its

culture."

for

the

understanding
the

Before

Humanities

were

and Ford foun-dations

of their
of the

founding

in the

the two

mid-r96os,

the

sources

main

for

funding such projects.

907
James

In Robert
Downs

Research

Project

responsibilities
surviving
himself

Asia

as

B.

from 1958

to devote

James

was

F.

until being

from

Downs

chairman

(1987),

relieved

of administtative

to research

this

p.

of the Inner Asia

(ca. 1960?).

period,

Ekvall

In

signs

chairman of the project. See U.W. Archives, W. U. Inner

correspondence,

accesEkvall.

is also mentioned

sketch in the February

p.

and

himself fully

correspondence

Colloquium,

1958-1959

Ekvall

states that Ekvall

no.

sion
His

85-42,

occupying

this

box

in the contemporaneous

22, 1959 Seattle

I,

posi-

general
tion

in

biogtaphical

Times, Sunday supplement,

8.

908

John Reynolds,

909

It is said that

Fagernes,
Franz

September

Michael,

1992.

then second

only

to George

Taylor in the Far East-

ern

and Russian

Institute

and the author of political studies,

had also wanted to

do the job, but had not been able to

go to

India.

NOTES

910

p.

R. Ekvall (1938a),

1off., 19ff., and 28ff. 911

912

EGS 1993.

913

KN and}R1987.

169f.; (1938b),

914

R. Ekvall and James

915

Thubten Jigme Norbu's

916

was

p.

to

Jigme

been

Thubten

the

vol.

She

came to
a medical

lishment

Laden

in the Seattle

in 1955

the U.S.

to

"Tibetans

in New

and

see-North

America.

York:

Life

between

12

(December

1989),

in

p. n:

"The

first

to

is Tenki Tentuf Davis, who

University.

granddaughter

reported

came to

Tibetan

first

no.

14

Columbia

of

was

Tibetan

Tibetan to immigrate

director

Norbu first

Samphel,

Two Cultures,"

America

p.

(1987),

arrival

to

according

Review,

F. Downs

believed

have

However,

pp.

Thubten
generally

20-22; and (1946),

u,

Times of January
1961,

pp.

DK 1993.

the

U.S:

in

1951.

studied

She's

now

medicine

at

[1989)

the

is

the

estabnorthern

California.

Tenki

Tenruf

of S. W.

La,

who

organized

the

Tibetan

police

force

in

Su also

Lhasa in 1923."

Ernest Dale, "Tibetan

Immigration

into the United States,"

Tibet Society Bulletin

(Bloomington:

917

An

of this collection

no.

1969),

English

pp.

3,

42-45.

translation

of traditional

was

sayings

published

Thubten Jigme Norbu and Dan Martin

by

as

"Proverbs,"

in

The

Tibet Society Newslet-

ter, no. 12 (Fall 1984), pp. 4-7.

91
8

T ashi

24.

Tsering'

For

his

Tashi

Tsering

riences

88, captioned

see

Melvyn

Goldstein,

(1997),

pp.

particularly

74-80,

which

expeat this

in Seattle

as one

time.

The third

photo

after

p.

in Seattle

[in 1963) ," shows

Dezhung

of the

figures,

over

draping

Times

"Tashi

central

arm

Seattle

and

with friends

(left)

Rinpoche

his

reported

autobiography,

William Siebenschuh,

briefly describe

was

arrival

p.

article of] uly 3, 1961,

mala

in

one

hand

but

with

the other

his

neighbor.

919

This

experiences

book

Seattle

consult it. It

in these

was

potentially

valuable

source

on

the

in

years,

but

I have

so

far

been

unable

to

published

in Darjeeling
Siebenschuh,

is

of the Tibetans

in 1963.

and Tashi

See also Melvyn

Goldstein,

William

Tsering

(1997),

p.

78, where

the English

title

is given

as

My View of the American

Way of Lifo.

920

T ashi

Tshering

of the late 1990s

was

survived

the

Cultural

Revolution

and

as

still

living in Lhasa.

921

EGS

1993.

Lilian

Nakai

also

studied

Khams

pa

dialect

with Dagmola.

922

EGS

authors,

1993

edgments
Edna Georgeson.

923

See also JS

and

JE (1990),

p.

xi, mention

p.

348. The

same

in the acknowl-

EGS 1993.

to their

book,

their great debt to

924

IN

SAINT

SEATTLE

Julie Emery, "Seattle's Tibetan Lamas Make Concessions

U.S. Customs,"

tle Times article of October 29, 1961,

925

p.

20.

U.W. Archives, W.U. Inner Asia Colloquium,

42, box

I,

ace. no.

85

cor-

general

respondence,

926

to

Seat-

miscellaneous.

DR 1979. Evidently

Leon Hurvitz, too, had advised him not

to spend too much

time

927

on English.

RB 1993.

928

Agehananda

(London:
N.Y.:

Bharati's

Doubleday,

taught

1970),

anthropology

future
[1977))
of

is

fascinating

Ochre

Bulletin for

account.

Bharaci

and in the 1970s served

in Syracuse

of the Tibet Society

(against

The

autobiography,

Allen and Unwin, 1962; 2nd ed. Garden

George

few

years.

as

Robe
City,
later

editor

Several of his articles

same bulletin, vol. 7, 1974; on the

of tantra in 1975; and on H. V. Guenther in Kai/ash, vol. 5-2
make for lively reading, though he had no deep knowledge
"Rarnpaism"

things

in that

See

Tibetan.

also

A.

Bharati

notice for him is found in the Buddhist

(1987b).

Studies

An

obituary

Review, vol. 8-xh

(1991), P 157.

929
the

Bharati gives

period

intdlecrual

description

1958-1960
and

(before

cultural

of his academic

the Tibetans

atmosphere

work at Seattle

arrived)

pre-vailing

there

in

and

of the

for

Asian

classical

states

studies

(p.

Tantra

in his

268)

and

developed

that

Its

into

was

then

to

Relation
his

The

book

he

later

Ochre Robe,

on

working

Tibetan

pp.

268-271.

the

book

Buddhism.
The

publication,

Perhaps

Tantric

He

Indian
this

Tradition

(London and New York: 1965).

930

Bharati,

"Preliminary

Nakai,

Smith,

Mkhyen

and

others

presented

the

paper

on

Report

brtse's

History

'The

ofTantrism,

Lotus

Grove

of the God,' 'Lha'i pad

tshal,"' before the Inner Asia Colloquium

931

This help is mentioned

on

by A. Bharati (1978),

May 9, 1961.

p.

81. I am

grateful to Franz-Karl

Ehrhard for this reference.

p.

932

A. Bharati (1978),

933

See U.W. Archives, W.U. Inner Asia Colloquium,

79

ace. no.

85-42, box 1, general

correspondence,

934

amaze

Hurvitz

knew quite

few European

languages.

He used

to

the older Sakya

boys

off its

miscellaneous.

by

name

picking

in ten

up a

household

object

and

then

reeling

or

twelve languages.

935

Leon Hurvitz

was

born in Boston

on

August

4, 1923, and

did his undergraduate

studies
interrupted

at

the

by war).

University

of Chicago

(BA

1949,

studies

936

Arntzen

brief appreciation

on

of his

retirement,

Columbia] Asian Review,

(1990),

937

cs

of Leon

Hurvitz,

written

by

Sonja

the occasion

1994

pp.

35-38.

appeared

no.

3/4

in

the

B. C

[British

NOTES

938

EGS 1993.

939

AC 1995.

940

was

seat

Th:s

Emery, February

with

pictured

in

Times

Seattle

article

by Julie

7, 1965,

photograph

by

Ron De Rosa.

The caption

read:

"Prof.

Bishnu P. Puodel,
with

lefi:,

cut-down
he

and

Lama
chair

visitor

to the coziness
upholstered

legged)

work

position."

in 1965

94 1 Julie

p.

on a

Emery
20,

this: "Smith

'walking
dle

and

Nepal."

The article

Mrs.

Barbara

Mahr,

Tibet

secretary,

of the office

Tibetan-Nepalese

1961,

cross-legged

Lama

by arranging for

chair for Lama Kunga

collaborating

Seattle

discussed

"The proj-ect

stated:

sat

Kunga Labrang.

is

and

of this

said.

asked.

The

his

writing

in his

so

specially
that he

customary

cut-down,

can

lotus

do

his

(cross-

Bishnu

was

in

Fulbright

grant to do research with Wylie

on

Puodel

of Nepal

relations.
in her

recorded

particularly

family

Labrang

further

contributed

Professor

encyclopedia'

Smith

in

as

Gene

fond

ofTibetan

me

article

Smith's

of Lama

Kunga

knowledge.

of October

observation

Labrang,

'Living

29,

about
56,

in the mid-

an awkward position at times,'

you do not offer advice unless
says "hello" to everyone on the bus,' the

places

'In Tibetan
old lama

Times

Seattle
E.

in

society

student said, smiling. 'I wouldn't

tell him not to for the world."'

942

EGS February

943

EGS August 1993.

944

more

For

biographical

1993.

on

Essays

to

Tibetan
in

life

and

see

works,

the

L.

Epstein

and

R.

eds.,

Sherburne,

Culture:

Memory

Mellen Press, 1990),

ix-xiii.

Wylie's

in the

introduction

Reflections

on

details

sketch

of Turrell

V.

Wylie

(Lewiston:

Edwin

pp.

See also the similar

obituary

by R. A. Miller

in the

jouma) of the International Association

ofBuddhistStudies,

vol.

9-1

(1986),

pp.

150-155.

945

Durango

946

6,500 feet,

ing center for uranium

ore.

With

wrote

Utilization

the
(1963),

ca.

(alt.

Downs,

Ekvall

Domain,"

293-303;

then

the

articles:

"Note

on

Water

journal

of Asian

Studies,

val.

22-3

and

"Animal and Social Types

Plateau,"

was

9,500 in 1957)

and Rule in

Sakya

pp.

pop.

process-

mining and

in the Exploitation

of the Tibetan

in A. Leeds

and A. P. Vadya, eds. (1965), Man,

Culture and Animals; and

also the book Ekvall

and Downs (1987).

947

Henderson

Homicide

Disputes

Sakya,"

later

published

the

article

"Settlement

of

in

American Anthropologist,

vol.

66-5

(1964),

pp.

1096-n48.

948

In

(Ithaca,
together

to

addition

Political System

the

book

Tibetan

Principality:

N.Y.:

Cornell

University

Press,

1969)

also

Cassinelli

Sakya,"

published

the brief article:

"An Introduction

of

American

Anthropologist,

vol.

66-5

(1964)

II05-II09.

Study,

David
2

vols.

L.

Snellgrove,

some

The

Hevajra

Tantra:

pp.

Critical

(London:

1959). Wylie's

formally

written

with Ekvall,

to the Principality

949

The

of Sakya

tantric

teacher Tucci is said to have received

at least

or

initiations

father,

Ngag

As mentioned

in Sakya

mthu

to do something

expected

950

instructions

dbang

IN

SAINT

stobs

Dagchen

from

dbang

SEATTLE

phyug.

Rinpoche's

Evidently

Wylie

similar in Seattle.

before, Bharati left the Inner Asia Project

not long thereafter, in

the fall of 1961, to take

position in Syracuse,

951

DK1993

952

Dbu mdzad 'Jam dbyangs chos 'phel

rung

Gzhung

here

was
was

tshang. 953

What Dezhung

the Sanskrit

word

that

was

New York.

from the Ra 'og

Rinpoche

was

saying

Buddha

used in the English word for Buddhism.

954

This refers, of

course, to

955

Here Dezhung

Rinpoche

Leon Hurvitz and his students.

wrote but later crossed out:

"Those who give such initiations [i.e., to unsuitable

ceras the

people]

will have obstacles

to their

longevity. And
tainly I,

957

haphazard

exponent

of the T antra, would

This refers to Ekvall and his collaborators.

fall into hell." 956

One of the Sakyapa'

s in-laws

in Sikkim heard about this flap

between Wylie and

the

saying,

Sakyapa

and

wrote

disciples!

Good

lamas

letter

scolding

them,

your

mouth

"You should have

made

them

your

luck

carne

in

you

but

expelled

When

it!"

Dagmola

showed

this

letter

to Dezhung

Rinpoche,

he replied: "How ter-

me my

rible! Even if it costs

life, I cannot

my

sell

religion!"

(DK 1993).

958

For

Tucci's

obituary

see

L. Petech,

by

the journal of the

International Association
of Buddhist

959

22,Wylie

on

the second

Bellagio

137-142.

meeting

Guly 1962),

p.

reported
the

"apparent

conflict

at the Bellagio

conference

and it

optimistically
Sa skya

pp.

Studies, vol. 7-2 (1984),

In his report

research)

resolved

that

of interest

(re:

was

seems

that the Sa

skya works needed at

Seattle for research will

now

be available

or

from Rome

from

other centers." This,

however,

did not

prove to

be the

case.

When they finally

could obtain the most

important

collection

960
party"

or

was

sources,

was

it

from elsewhere,

such

as

from

the

ofBarmiok

Aching in Sikkim, but by then it

was too

In effect,

fragmented

and

the

"Wylie's

project

the other

camp.

Those

jealous

of Wylie

and

him. Those

in Ekvall's

jeal-ousofEkvall.

became

party"-with

the Tibetans

in Wylie's

camp

had influenced

camp

late.

believed

believed

George

that

into
falling

Wylie

"Ekvall's
into

that

one

Ekvall

Tay-lor against

was

extremely

961

Julie Emery 1993.

962

M. Goldstein, letter of February 21, 1995

963

A thoroughly

by Julie Emery in

positive account of the marriage

tle Times article of April 30, 1961,

other published

of it.

was

given

Seat-

repotts

p.

16. Icould find

no

NOTES

As

964

See the

the Seattle

Times

on

reported

April 2,

co

first child

965

article,

follow-up

1962, the birth of

the couple.

bibliography

of Wylie's

works

in the

introduction

to L. Epstein and R.
eds.,

Sherburne,

Memory

of Turrell

Wylie
the

one

(Lewiston:

article,

tuary

1990),

at

Customs

(1965),

Tibetan

Culture:

Essays

in

pp.

ix-xiii. He did at least

publish

"Mor-

of Asiatic Studies,

966

on

Reflectiom

V.

pp.

Harvard

Tibet,"

Sa-skya,

journal

vol. 25
229-242.

Julie Emery 1993.

967

some

For

scholar's

details

life and works,

David

of

chis

distinguished

diplomat

and

see
"An Appreciation

Snellgrove,

of Hugh

Richardson,"

in M. Aris andAung
San

Suu

Richardson

1980),

Seattle

eds.,

Tibetan

Studies

in

Honour

of Hugh

pp.

vii-xv.

His arrival in Seaccle

was

reported

in the

Times, Febru-

ary
968

Kyi,

(Warminster:

21, 1961,

Some

p.

9.

of Richardson's

Times article of October 29, 1961,

p.

20.

activities

were

reported

in

Seattle

969

EGS 1994.

970

H. Richardson,

971

Probably

pa,

of Sga

chis

personal letter, January

"history

..

of Amdo"

Bod ljongs

sga

mdo khams

!dan skyur

gsum

like Am do, ultimately

was

13, 1995.

Rinpoche's

Politically,

Sga

history

pa was,

under Sining control.

972

EGS 1993.

973

This lise has yet

974

EGS 1993.

975

KN and JR 1987.

co

be located.

976

EGS 1993.

977

L. Epstein October 1993.

978

See also

Downs

Downs

(1987),

p.

"[Ekvall's]
always

as

and Iijima,

relations

as

smooch

no

small part
the

his
Chinese

and

with

the

academic

were

not

world

field such

as

Asian Studies

based

on

detached

liccle-known

in Ekvall

he

hoped they might be. In

in

"Appreciation,"

ix:

and

meticulous

reading

texts

in

fluency

in

of classical

languages,

complete

and

flamboyancly

demonstrated

and Tibetan

was not
development

of

always

appreciated.

a roman-

There

is

no

doubt

chat

his

system

izacion

for Tibetan

based

on

the

spoken

language

did not meet with the

approval

many

[of]

scholars

who

spoke

the

language

poorly, if at all. His interof events

pretations

were on a

vation
of

some

and interaction

of his

p.

as

they

4,

did not always

correspond

to chose

oriented colleagues."

As mentioned

(1987),

based

more

academically

979

in both China and Tiber

life of obser-

scare

char

above,

Robert

B. Ekvall and James

F. Downs

as

Ekvall had acted

IN

SAINT

SEATTLE

chairman of the Inner Asia Research

from 1958 until he devoted himself

more

Project

fully to research with the

Tibetans.

980

Downs and

Downs

Kttnsu- Tibetan

and

In future

some

with

in

refer

Border

studies,

realized.

vi,

efforts to produce

"[Ekvall's]

formal

Iijima

p.

(1987),

of the

981

his

"Appreciation,"

this

without

goal

of

1939)]

an

advanced

hidebound

See also Wylie's

proven

982

pp.

Later,

on

on

in dealing

put greater

who

merit."

Oriental Society,

86-1

vol.

was

appointed

chairman

of

and Literature,

to succeed

George

Taylor.

reported in

Melvyn
December

article

not

of

the Seattk Times,

983

his

was

degree

review ofEkvall (1964), "A Propos

May 23, 1969, Wylie

Asian Languages

was

[on the

from

39-45

the Department

This

him

and

names:

Obser-

vances," journal of the American

(1966),

Ekvall

handicap

academics

than they did in

of Tibetan Religious

diverted

prove a

this would

in

mentioniAg

Cul-tural Relations

[the book]

(Chicago:

years
more

faith in certification

their

to

by

of Chunden

p.

married

Goldstein

7; 1962,

Julie

as

Emery

Surkhang

6.

reported

Chunden

in

(December

Surkhang

in Seattle

Times

front-page

Seattk
10,

(niece of the Surkhang

1962).
cabinet

The

arrival

minis-ter) in

Seattle in June 1961 from Cottey College, Nevada, Missouri, where

was reported in a Seattk

was to assist in the

she had been studying

June

summer
984

p.

7, 1961,

Times article dated

research

She

project

in

1961.

to

According

copy

advance

had

Goldstein

whether

rechecked

receiving

after

an

several

army

of Sakya,

ofEkvall's

opponents

and

key

points,

such

as

there had been

flag

1993,

Nornang

Geshe

of the study,

come

and

to

the

opposite

conclusion.

985

Some

went further,

his "seminar" did not really exist in the

way

other

his

anthropologists.

Most

were

information-gathering

of

done,

maintaining

that

he had described

it to

dealings

they

said,

and

on an

informal

person- to-person basis. L. Epstein 1993 commented in retrospect:

"There was too much money around in those days. A lot was
wasted. The only ones who were really learning anything were
Gene

and

Smith

Mel

p.

29, 1961,

of October

Seattk

(A

Goldstein."

20,

reported

Times

article

then

totaled

grants

that

"some $15o,ooo.")

986

An earlier

from

Kenneth

university,

ace.

one

85-42,

of the Tibetan

group

Here Read stated

fallen out of

use

dated

resident

that "culture

after the

war.

Asia

correspondence,

"Anthropological

at

distance"

at

the

Colloquium,

miscellaneous)

research

in Seatde,

He stressed

26, 1962,

February

anthropologists

(in U.W. Inner

general

the subject:

letter

of the senior

to George Taylor

no.

addressed

mimeographed
Read,

with

collective
studies

members

opinion."
had largely

the need for specialists

who

were

conversant

with

the

literary

(Ekvall could not, of

course,

987

lerter ofFebruary

M. Goldstein,

tradition

claim to be such
21,

and

history.

specialist.)

1995

Ultimately

Ekvall

and Cassinelli decided

not
would

go

to

for

further

research

to India

(Ekvall

perhaps

not have been

granted

responsible

veracity
analyzing

an

Indian

visa,

while

Cassinelli

said

he

was not

for the
of the data-that

it). So in

was

.Ekvall's

job-but

only

for

Gss

NOTES

opinion (ibid.), their book

Goldstein's

to

cease out

virtually

what is really Lhasa, what is hyperbole

988

what is correct."

useless:

M. Goldstein,

letter of February

and

21, 1995

L. Epstein October 1993.

989
990

was

was

was no way

"There

M. Goldstein,

evidently

letter of February

21, 1995. This professor

Dan F.

Henderson.

991

Also, 1962

was

the

year

of death of Joseph Rock (b. 1884), the

Austrian-American
botanical

explorer from whom the U.W. bought

many

of its

first Tibetan books.

After the conference

in Italy, Smith went to Marburg

to

visit him, and stayed

there

as

Mel Goldstein

as

long

he could. While he

was gone

from Seattle,

stayed

with the Sakya family.

992

See E. G. Smith (1969).

993

See, for instance,

E. G. Smith (1969), vol. 2,

p.

200, about

the printing ofRong

zorn's available

994

names

collected

See, for example,

apd teachers

works at Derge.

E. G. Smith (1969), vol. 2,

p.

202,

of Mkhan chen G2han dga'.

995

See also E. G Smith (1969), vol.

revised reprint of

many

of

r, p.

49f. See also the

on

the

contributions:

Smith's

996

sometimes,

with

depreciating

ba yin; dpe cha ba

son
997

Seattle

E. G. Smith (2002).

1993. Dezhung

EGS, Jakarta

also used to

Rinpoche

say

self-

laugh: "I'm

(nga dpe cha

'book-person"'

"per-

who studies books"; CS 1994).

Sadhu'

subsequent

naming

ceremony

to in

is referred

Times article of
November

998

EGS 1993.

999

For

12, 1962,

many years,

p.

Dr. Webber has had

practice in the

Medical Dental Building,

Seattle.

1000

C. Webber, letter of September

1001

EGS 1993

marriage

a
ceremony, see
For

Buffetrille

L 'Ethnographic,

of tl1e

(1987),

"Le rime! de rnariage

pp.

1003

English

and

German translation

by D.

C. Webber, letter of September

1998.
specialist

Richard

and his wife,

Hannall,

were

also in Seattle, and they became

the Sakya family. 1004

article of January

1005

an

35-62. This article refers also to

During this period the Buddhist-studies

Robinson

tibetain,"

same

piece by T. Skorupski,
Schuh. 1002

of Kong sprul's

Karia

vol. 83 (no.

roo-ror),
translation

1998.

French translation

This

23, 1963,

Julie Emery in

p.

was

reported

in

Seattle

close to

Times

Seattle Times article of]une 21, 1963,

p.

1.

6S6

Times article of December

Seattle

1006

life story,

Perna's

Jecsun
I996) and

IN

SAINT

SEATTLE

30, I963,

p.

2. For Jecsun

see
Tibet,

Perna,

mon

histoire (Paris: Editions

Ramsay,

Tibet, My

Story: An Autobiography
I997). 1007

Element

(Shafcesbury:

Books,

As reported in Seattle

Times articles of March I5 (p. I6) and April5 (p. 37), I964. 1008
Seattle

Times, February

1009

Seattle

1010

A few

2I, I963,

p.

IS.

Times Sunday supplement, April 2I, I963,

years

later, Geshe Nornang

reminisced

pp.

4-9.

in the Seattle

Times article, "Seatde Tibetans

co

Celebrate,"

February

9, I967.

mentions

Dezhung

Rinpoche's

1011 The application

"research associate,"
salary

"n-2205

as

annually,

$4,000

Central Asia Study."

letter of September

Jigdal

officially

for

extension.
appointment)

as

ace. no.

Rinpoche,

with

of his

salary

E. Taylor,

as

director,

W.U.

85-42.

family

to support,

had

an
Geshe

had

source

the

George

24,1963. U.W. Archives,

Dagchen

asked

and

10 1
2

Inner Asia Colloquium,

1013

job tide

his

never

Nornang

(who

received

the

actually

applied.

1014

was

one year

Already
quoted

in

Seattle

after

her

arrival

in Seattle,

Dagmola

Times article

p.

29, I961,

(October

20): "We would like to

stay in America," said

Mrs.

Jamyang

rype

learning how to
I enjoy

my

Work While U.S. Decides

15, 1964,

January

mother

boys.

of four

"I

am

English lessons at the university."

"5

Hope

to

The

exhibit

opened

Times article

Seattle

1015

27,

Sakyapa,

and

Tibetans

Stay:

Fate,"

p. r.

at the Burke

Memorial Museum three

years
Rotogravure

later

in April 1967,

as

reported

in the

Seattle

Times,

Pictorial,

April 16, I967. The subsequent

opening

of the exhibition

at che Field Museum

of Natural

in the Seattle

November

1016

History,

Chicago,

was

reported

in

an

article

Times,
23, 1967.

As reported in the Seattle

Times January 15,1964

article,

r.
1017

EGS I993

1018

After six

the old house

Avenue
months.

months,

on

the extended

N.E., where

Dezhung

family

moved

back to

24th
they stayed

for another

eighteen

Rin-

poche then moved with his siblings

District.

1019

EGS 1993.

1020

See]. Szerb, ed. (1990),

p.

90.

to the University

p.

1021

E. Conze

(Sherborne

(ca. 1979),

The Memoirs

of a Modern

Gnostic

[England]:

Samizdat

Publication

1022

EGS 1993.

1023

U.W. Archives,

85-42, box I, general

respondence,

Company),

p.

u9f.

W.U. Inner Asia Colloquium,

cormiscellaneous.

ace. no.

NOTES

1024

EGS I993

elsewhere.

1025

Icould not trace this in Men:on's

In Acta Orientalia

Hungarica,

or

writings

vol. 42 (I988),

pp.

u9-I52.

1026

See D. Jackson

1027

For

Aristocracy

(r989b).

brief biographical

ernment in Tibet
1028

was

This

Seattle

see

sketch ofZur khang,

L. Petech,

and Gov(Rome: I973),

IJ28-I959

reported

in

an

article

p.

I52.

by Julie Emery in the

Times, July I, I964,

P 67.

1029

AC I993

1030

Zur khang Zhabs pad is said to have worked

translator"

as

"Tibetan

for the Inner

same

Asia Project from I966 to I970. Before that, the

was

L. Surkhang

Goldstein,

Yuthog held the position.

1032

co

and in I97o-I97I, Jigme Dorje

1031

The revival of Ekvall's

introduction

EGS I993

"seminar"

Ekvall and James F. Downs

Ekvall and Downs

1034

R. Ekvall (I968),

'Tibetans

is mentioned

in the

Robert

1033

(I987),

pp.

(I987).

p.

II.

ix-x. See also R. Ekvall (I967),

in Switzerland,"

The Tibet Society Newsletter,

1035

work

done by Chunden

Darrell Houston,

"Seaccle's

vol. I,

no.

2,

pp.

China Watcher,"

II3-II7.

The Seattle

Times, Magazine,

May

p.
years

7, I972,

Sf.

Two

before his death Ekvall's

1036

lase known article

appeared, "The High-Pas-

turage Ones of Tibet Also Grow Old," Proceedings

of the American

Philosophical

pp.

Society, vol. I24-6 (I98o),

1037

]. Reynolds

1038

DR 1979.

1039

The arrival ofDezhung

in two articles

reported

429-437.

I992.

September

was

two siblings

Rinpoche's

by

p.

Times, August I5, I965,

Julie Emery in the Seattle

74:

"Ciry's Tibetan Popula-

tion Increases

with New Arrivals"

and "Nun Finds New

Life Here."

1040

DK I993

1041

By

his

I963-I964,

over, too.

siblings

part of what
remarks

by

Gene

Smith

live

environment.

According

longer

if

to

file,

Chime

"ineligible

they

in
that

his

could

then

under

had

letter
chis

leave

and

would

and

down

on
in

to bring

this

from

India

adjusted

crying

be

period,

best

sister

and

appli-cation

preserved

U.W. Archives,

Drolma

brother

his

turned

documents

no.

"re:

wrote

that

But

Rinpoche

and he had begun

him

was

residence

correspondence

85-42,

he

convinced

healthier

permanent

As

had

definitely

found

Dezhung

to life in America,

somewhat

come
his

for

July

30,

the

the Asia Pacific

triangle

Nyima,"

quota."

a
own

to

I964.

general

Inner Asia Colloquium,

Kun-sang

were

would

he

ace.
was

to try applying

recommended

dependents.

p.

for

Smith cabled Wylie

Seattle

him of this. 1042

r8, "Tibetans

under the China

the admission

of his

as

and sister

informing

available

SEATTLE

was

quota." But then he

brother

were

"no numbers

Moreover,

IN

SAINT

Given Permanent

on

5, 1964,

August

Times,

September

29, 1966,

Resi-

dence."

1043

AC, Bodhnath,

1044

J. Reynolds

1045

Michal Abrams

grub gling"

on

1995.

1992.

September

read the

paper

"Buddhist

1968. It is found in the U.W. Archives,

Colloquium,

Life at Bshad

March 28,

W.U. Inner Asia

ace. no.
r.

85-42, box

1046

Alan Watts, In My Own Way (New York: Vintage

1973),

p.

316. 1047

"The Americanization

Magazine,

1050

1967,

p.

14. 1049

JN 1993, referring

1970s. 1051

1052

February 1967,

"The Americanization

February

establishment

of

an

p.

14.

of the Sakyapas,"

J. Reynolds

Seattle Magazine,

September

to his impressions

John Reynolds

But seeR. Fields

or

Seattle

Tibet Was Never like This,"

1048

Books

of the Sakyapas,

1992.

of Wylie in the early

1992.

(1981) and (1992},

Office for

p.

254,

on

the

Buddhist

in the U.S. State Department

Affairs

already

in

See Conze's memoirs,

1963. 1053

The Memoirs of a Modern

book,

International

see

Gnostic, part

Roger Jackson,

Association

see
p.

review of this

pp.

102-106.

For Conze's

obituary

The

journal of the International

vol. 2-2 (1979),

of Buddhist

Studies, vol. 4-2 (1981),

by E. Bastian,

I. For

The journal of the

n6. 1054

Association

J. Reynolds

1055

E. Conze (1979), Memoirs,

1056

U.W. Archives,

val.

of Buddhist

September

r, p.

Studies,

1992.

41.

Inner Asia Colloquium,

ace. no.

85-42,

general correspondence,

miscellaneous.

1057

The Daily, May 15, 1968,

1058

One such letter,

by the undergraduate

pp.

rand 15.

student Jane Spence,

Social Welfare, is

an accurate

junior majoring in

reflection

of the times. It

concludes:
If Dr. Conze

acclaimed

is forced

to leave the University,

the

Indic
Studies

program

will collapse, the

many

students who

have tuned into

his classes
cosmically

will be stunned,

and

one more

sensitive,

aware
mind will have been sacrificed to The Establishment.

His lectures flow

freely with insight into human relationships,

attitudes

and paci-

sexual

fism; with creative

sincere

concern

criticism of the "Great Society"

but

NOTES

for its direction

unabashed

that has stimulated

any

an

in the world today; and with

intensity

me to

heavier mind-expansion

than

other University educator. If the University

deportation,

won't
back

accepts his

passively

it

be the first

time it has turned

its collective

on a man
devoted

1060

Buddhist

Studies

California

1061

to principles

of enlightenment

peace.

and

did return to the U.S. to teach

In the early I970s, Conze

in

at U.C. Berkeley.

See Conze's Memoirs,

part I,

p. 99, n.

I, where he alludes

to further discussions.

were

But these apparently

still-unpublished

which will probably

scandalous

1063

contents. 1062

According

composed

to

for Conze

summaty
Conze

included

in the

part 3 of his work,

never

be published

AC, Bodhnath,

KN

and JR

1987,

because

of its

I995
Dezhung

Rinpoche

brief

of the

Prajfiaparamita,

a Sher phyin don bsdus.

is said to have
taken

interested

it,

translated

it,

and

distributed

it

among

colleagues. If this

work

ever

existed, it has been impossible

to trace.

some

1064

]G I994

1065

According

to CS I993, Dezhung

posed. When Stearns

Rinpoche

sources were
available.

was not

did not like

later wanted

to translate

it,

said, "No, don't

bother translating
No

Rinpoche

com-

the work he. had

it. It is incomplete

and far too brief.

then
Iwouldn't

writing for

want people to

see

it published."

He

lear!led Tibetan audience, and the learned would not. be

pleased with it, he felt.
(The Sa skya

pa

section seemed to be based primarily

on

Mang thos Klu sgrub's

Three Visions

1066

manual,

gsum

Snang

When Cyrus Stearns mentioned

khrid yig.)

to Rinpoche in the late

I970s that he had located

shoebox full of such cards, Rinpoche just laughed and

dismissed

them

as

"some-

thing they wanted

1067

me to

do back then."

Seattle Times, Januaty 16, 1968,

p.

I4, "Tibetan Faithful

about Prayers (All 10,000

a
1068

Day)."

KN and JR I987. According to AC 1993, G.yu thog knew

lot about Buddhism

and

was a

good practitioner.

Dezhung Rinpoche

gave

other minor teachings

in this period.

1069

For

more

details

on

the life of Shakabpa,

who died

him

23, 1989, in Corpus

Februaty

Christi, Texas,

Committee

published

see

the-obituaty

by the U.S. Tibet

in the

p. 9,

Tibetan Review, vol. 14-4 (April 1989),

Gyatso

(I991),

abpa (I908-1989):
vol. 16-2,

1070

pp.

Tibetan journal

A Brief Biography,"

91-94.

T. V:Wylie

co-author"

and Karma

"Shak-

is asserted

to have been

an

"anonymous

of Shakabpa's

book in L. Epstein
Introduction,

p.

Tibetan

and R. Sherburne,

eds. (1990),

xii. The

text appeared

in two volumes

under the title

Bod kyi srid don rgyal rabs

(An advanced political history ofTibet; Delhi: Tsepal
Taikhang, 1976) and in two
reprint

editions.

660

SAINT

IN

SEATTLE

W. D. Shaka)>pa,
Tibet: A Political History, p.
was not a com-pulsory practice among Tibetan historians
to cite every informant
and source.
One obvious
instance
ofDezhung Rinpoche's help is found on p. 105 in note 8, where

1071

Tsepon

xii. It

Zhu chen Tshul khrims

teach-ings,"

or thob

"Denkhog

Chokhor-

rin chen's

are
pon in

yig?)

cited

to Ldan khog

extended

shown

by P. Schwieger

oflha

thog

on

the

of Be ri

ma,

(i.e., in Ldan

as

in

under

of the Be ri king Don yod rdo

in the early

(1999),

(i.e., his "recorded

the location

Nangchen"

Nang chen?). Though the influence

rje

writings

on

p.

249,

Chamdo/Derge

16oos,

Be

ri has

to be located

near

road

the

been

southeast
border

of

Chab mdo and 'Jo mda' districts.

1072

Chime Rinpoche,

Grn, June 1995

1073

DK 1992.

1074

Maruca

1075

Tashi Densapa, Oxford, 2003.

1993

Kalnins

1076

G.

Tibetan

Chronicles,

Tucci,

Deb

trans!.,

t'er

dmar

po

gsar

ma,

official

in

the

state

of

Serie Orientale

Roma, vol. 24 (Rome: 1971).

1077

T ashi

Department
other

Densapa

ministries

Sikkim. By 1993 he
charge

went

on to

become

an

of Culture and

was

of Sikkim

in

what

became

the

Indian

Delhi,

and

in
House

in New

he

retired

from government

service

in 2002.
1078

J. Ardussi, letter of October 3, 1997

1079

J. Ardussi, letter of October 3, 1997.

1080

J. Ardussi, letter of October 3, 1997

1081

1993

RS

complete

ates
1082
in

Other students

in this

batch who

persevered

to

their doctor-

were

Karen Lang, Mark Tatz, and John Ardussi.

obtaining

Sherburne's

the Ph.D.

was

Takes

on a

reported

by J. Emery

Seattle Times article,

"U.W.

Graduation

p. Ar6.
same year,

Himalayan

Flavor,"

June 13, 1976,

This
Rinpoche's

five

Minzu

his B.A. at the

nephews, completed

1083

RS

Sherburne

1993

the

Sakya,

eldest

of Dezhung

great-

In

the

Mother's

late

1970s,

same

university.

Dezhung

Rinpoche

sent

Day

card from the East

Coast.

Sherburne

was

pll22ied

by this,

but then remembered

the

seven-step

meditation

on

"recognition

as

mother"

(mar shes pa) in the Lam

rim chung
1084
1085

ngu.

RS 1993.
"Priest

Does

February 26, 1971,

Also

p.

Studies

at the Feet of Lama,"

Seattle

B4.

front-page

photo of the two by Josef Scaylea.

Times,

1086

In Julie

Kunga Lab

82;

Emery's

rang
Holy

May 19, 1987,

obituary

of Dezhung

Rinpoche,

"Lama

Seattle

Times,

Dies at

p.

Man,
G3,

Noted

Tibetan

Scholar,"

661

NOTES

Richard

was)

1087

Sherburne

is

as

quoted

" [Dezhung

saying:

Actually

Rinpoche

curious that this

payr9ll."

In

rea-son

was at

age" by then,

"retirement

is given for his being "dropped

later Seattle

off because

of budget

the community

go to

so

it is

from the

p. D12,
was laid
oth-ers in

Times article, October 26, 1975,

J. Emery similarly wrote: "Since he [Dezhung

cuts, students
the lama's

Rinpoche)

of Nornang

house

his work at the U.W. from 1964

grants

Rinpoche

holy and learned man-the real thing."

and

for tutoring."

to 1970

was

It

seems

through

funded

from the Ford Foundation.

1088

DK 1993.

1089

RS 1993.

1090

See also the obituary

"Ex-Tibetan

Official,

Surkhang,

of Rim bzhi Zur khang,

Rimshi

Dies," Seattle

Times, August 18, 1970,

1091

RS 1993.

1092

MT 1993 Tatz also recorded most of these sessions

p.

A9.

on tape

and had most of them

transcribed

1093

MT 1993.

1094

A certain

by NgawangJordan

Jim Dresher,

living in the Okanagan

in the 198os.

student

ofKalu

Rinpoche

then

Valley

1971

about

in Eastern
(RB

1993).

Washington,

1095

United States in May 1962 with

Gelukpa

Wangyal.

with

group

small

had

Rinpoche

come to

the

of

monks to New Jersey, to assist the Mongol Geshe

three

and

other

Tenzin

Sermay

reported

Tibetan

monks

("Tsangpa

Lhundrup

Tulku

Tinlay")

to study

English

for

two

was

in New Jersey

before

contacted

Kunga

His arrival

Sopa, Khamloong

years

had

Lama

New

in the

York

Times,

3, 1962.

May

Shortly

visiting Seattle,
Lama Kunga

to the San Fcancisco

had moved

Bay

area

in

California.

1096

AC 1993.

1097

LK 1987.

1098

an

For

autobiography,

Travelling

annotated

see

Ken-

English

the Path to Freem:

(San Francisco:

translation

neth I. McLeod,

ofKalu

trans!.,

The Lift Story

Rinpoche's

The Chariot for

of Kalu

Rinpoche

Kagyu Dharma, 1985), which mentions

Dezhung

as one of his teachers on p. 35 and as one of his ma)or

on p. 43 On this autobiography, See also J. Gyatso (1992),
and n. 30. For a briefbiogtaphical account, See also Kalu

Rinpoche
students

p.

471

Rinpoche,

The Dharma

That Illumi-nates All Beings Impartially

like

pp.

1-4,

the Light of the Sun and the Moon (Albany:

and further
sketch

the brief sketch in G. Samuel

of his

ofPalpung

SUNY,

life

in Tibetan

monastery

is

by Karma

found

rgyal

(1993),

in the
mtshan,

1986),

pp.

349-351.

modern

Kam

history

tshang yab

sras dang dpal spungs dgon pa 'i lo rgyus ngo mtshar dad pa'i padma
rgyas byed (Chengdu: Si khron mi rigs dpe skrun khang, 1997).

662

1099

to

According

1993,

RB

ter in Kensington
modeled

this

before

SEATTLE

Kalu

Rinpoche

had

cen-

visited Lama Kunga's

he partly

IN

SAINT

and

had liked what

saw

there.

there

were

he

So

his

center after that. In those days

Vancouver

few

models, except perhaps

Trungpa's

the

desirable

MT

name to

1970s

early

was

There

much

students in

group

1993.

about

were

centers

whether

really

group

thing, with

practice,

1100

centers.

Dharmadhatu

among

discussion

politics,

Dezhung

so

and

Rinpoche

forth.
did not

mention

them

by

Tatz, but his

main

earlier

students

Smith, John Reynolds,

Michal

Abrams.

from

1960s

the

included

Gene

and
Or possibly

he had

spoken

of three

prior

occasions when Americans

had received

such

teachings:

(r) Smith,

(2)

Reynolds

and

Abrams, and (3) Lama

Kunga's

1101

prayer.

disciples

1993

MT

Gyatso and Trabin.

Later

Tatz

translated

and

published

this

SeeM. Tatz trans!.

(1977),

(Bzang spyod

smon

"Translation

of the

Bhadracaripraridhiina

lam)", Stud-

ies in Indo-Asian
other translations.into

Art and Culture,

vol. 5,

pp.

153-176.

For

European

Translated

see

languages,

Peter

Mahiiyiina

Pfundt,

Texts

into Western

Languages

(Cologne:

E.

J.

Brill, 1956),

1102

Janet Gyatso, letter of September

1103

See also]. Gyatso

1104

Sometimes

(1997),

p.

p.

14.

23, 1993

163ff.

would eat this thinly sliced

Dezhung Rinpoche

frozen steak straight,

without

mixture

any

spices, while

other

times

he would

dip it in

of hot red

chilies and

soy sauce-a taste

he had acquired

in Mi

1105

M. Kapstein

1106

JG 1994.

1107

RB 1993. Baldwin added: "In those days the sect of the

teacher also played

nyag.

I993

lesser

role in the thinking of students."

1108

RB 1993.

1
1
09

The full

name

that Lama Kunga bore in childhood

was

Blo

bzang kun dga' 'gyur

med,
ordination

and

was

chos kyi

1110

After

the

name

he

received

at

full

monastic

'Jam dbyangs

rgya
the

mtsho.

prostrations

s lung collapsed.
He was told by the

and

recitations

of the

fast,

Moke

MokotofF

weeks

doctor

that if it had happened

few

later,. when he
planned to be in the Himalayas,

it would have been fatal.

1111

J G 1994.

11 i2

Tharthang

Trulku (1977),

Crystal Mirror, vol. 5,

300-301, records the studies

ofTharthang

Trulku at Rdzong

1113

KN and JR 1987.

1114

MK 1993; JG 1994.

gsar.

pp.

NOTES

1115

AC 1995.

1il6

KN and JR 1987.

1117

Chris Wilkinson

1118

KN and]R1987.

1119

KN andJR1987.

1120

by

accident

Tibetans

when

the New

from

tice?"

were

like

Tashi

to receive

They

impression

quickly

that

Rinpoche

had

Rinpoche

used

into

nearly

the

Johnston

(Sonam

an empowerment
replied,

"Yes."

for

thesis

In the

came

often
she

and

asked them: "Would

prac-

Avalokite5vara

They

were

one of the first

openly given an empowerment
to complain that there were no
this

two

of the

M.A.

when

Once

Rinpoche

the

by Wylie.

Chodzom)

Rin-poche.

Dezhung

and

meeting

completed

had been disallowed

visited

visiting,

1972,

in March
right

Densapa's

Rita
and

Canada

Baldwin

you

years,

two

walked

Red Annals

to Dezhung Rinpoche

introduced

Stablein

William

friend

of them

next

was

RB 1993: Baldwin

by his

on

(tape), Denver, October 20, 1994

was

under

times

to

Westerners.

Dharma

people

in Seattle.

1121

For

translators,

short time in 1974

Rinpoche

tried

to rotate

with Jackson,

Stearns, and Baldwin taking turns. But this

was

the

Dezhung

dropped.

1
122

See also Tcheukyi

RB 1993.

Josette

de

Vie

Jouas,

Kalou

record of Ka.lu Rinpoche,

Editions

Prajna,

Rinpoche

with

flattering

references

profound

mutual

1123

Ka.lu

15,

caption

to

album

for

Rinpoche'

La Rochette:
Dezhung

of

Dezhung

and

photographic

photograph

mentioning

Ka.lu

Tsomo,

(A

and students

his teachers

p.

1984),

Rintchen

Sengue,

Rinpotche,

Rinpoche's

achievements

and

the

respect that existed between the two masters.

Rinpoche's

center,

Vancouver

Kagyu

Kunchab

Chuling, then at 2865 West

4th Avenue,
of certain

in 1975

published

Ken

McLeod's

translation

pa

Shangs

instructions,

including

brief

Avalokite5vara

practice

The Total

under the tide

Flowering

of Activity

to

Help

Others.

It

included

both

to Dezhung

dedication

Rinpoche

1124

cs

1125

RB 1993.

1126

DK 1993.

1127

Jigdral

and his photograph.

1994

Dagchen

Rinpoche

had started

to

become

more

active in 1973, having

visited

Taiwan

son

Mati to

wife and

inaugurate

in October

the Tibetan

of the

Buddhist

previous

monastery

year

with

his

of Mingyur

and Gdek Rinpoche.

This

was

reported

in

the

article

"Seattleite

Goes

to

Taiwan: Tiberans

Monastery,"

1128

Moke

by Dezhung

on

to Open
Seattle

Times, October 6, 1973,

Mokotoff preserved

the letter sent

p.

Aro.

to him in reply

Rinpoche

this

occasion.

mtshams 'dri'i rtenl ston

pa

In it, Dezhung

Rinpoche

wrote:

yang

thugs rje

can

IN

SAINT

gyi zhabs rjes ka shi 'i

ras

SEATTLE

par

Ia

ba cha gcig bskur

'byor shin tu dga 'spro

byung/ thugs rje che/ rten byin chen

gros
gyis grong

'di 'byor nyin de Ia

nga

tsho mi kha shas

mthun

sangs rgyas

khyer 'dir

kyi chos tshogs zhig

'dzugs thub pa'i reba byed

rgyusl tshogs

mas

tsho tshang

po

'du thog

mar

'dzom

pa

'i skabs

'grub nges/ rten 'brellegs

'dug!. 1129

Chris Wilkinson,

I994 1130

C$ I994

so

DKI992.

1132

See H.H. Sakya Trizin's autobiography

ro, p.

khel bas/

nga

zhes bkra shis bde legs zhu

taped account,

1131

Sangpo, val.

su

yag

don

Denver, October 20,

(r977) in Khetsun

542:

de skabs sde gzhung mchog sprul rin

po

che

yang

lhod mjal

pa ma

zad/

ngos rang

byungl khong spyir mkhas

grub gnyis !dan gyi bla
chimg

ngu 'i

ma

zhig yin

dus dbang gi

chos 'brei yod

pa

'byor

ma

rgyas

Ia sgrol dkar rjes

zhig yin stabs dam tshig

gso

yang

rna mams

phyir rdo rje mal

'i byin brlabs

zhus shingl phar

gnang

phyi rgyal gyi slob

zhigphul!.

1133

See also D. Jackson (r984),

1134

For

dang !han

brief biography

p.

58.

of the Sixteenth Karmapa,

see

Karma

The History

Thinley,

of the Sixteen Karmapas

r98o),

p.

1136

RB I993

1137

KN and JR r987.

1138

C$ I992.

1139

RB I993

r29ff. 1135

of Benevolent

Kalu Rinpoche

Conduct

hundred

ofTibet,

(Boulder:

Prajfia Press,

C$ I994

had recited

the Prayer

over one

thousand

times before the Jo khang in Lhasa.

1140

A tape of this teaching survives.

1141

This manual of meditation

practice

was

translated

into

English in the mid-r98os

by Richard
translation

Barron

is said to have

(Chokyi

Nyima).

A French

been

published.

1142

RB I993

again. 1143

1144

as a

Much later Dezhung

taught the work

John Snelling (r987),

p.

326, mentioned

Dezhung Rinpoche

Buddhist teacher

not in his

gsar

Rinpoche

DK I993

Mkhyen

kyi blo
charge

own

right but

as a

major student

of Rdzong

brtse Chos

gros

and Kalu Rinpoche,

indeed

as

having

taken

of Kalu Rin-

poche's Vancouver

center in Lama Kalu's absence

(in the

mid-I970s).

1145

Jetsun Chime Luding married

Klu sdings Sras Rin chen

in August I964.

1146

Chris Wilkinson

(tape), Denver, October

20, I994

1147

RB I993

GGs

NOTES

1148

AC 1994.

1149

J. Emery, Seattle

1150

JN 1993 The thieves walked

the thangkas

Times article, October 26, 1975,

on

p.

D12.

the altar and pulled down

from the

walls, but did not steal such things. Upstairs, everything

that

one

of the house

res-

idents, Nyquist, owned

was

stolen

1151

DR1975

1152

CS 1994. Tshar chen Blo gsa!

bshad, vol. 14,

p.

thos pa'i

rma

mtsho, Lam

'bras slob

Jug

rnam

thar thos pa'i mod// sprin gyi

rnga

bya

ltar/1 daddangspro
rlabs snyingla

rgya

destroyed.

243:

rtsa brgyud bla ma'i

g.rang

or

par

ba'i

spu

longcher

g.yos

tell byin

byingyis

rlobs/1.
1153

cs

1154

A tape of this survives.

1155

RB 1993.

1994

1156

DK 1992.

1157

A tape of this survives,

but Isuspect it

may

also be the Zhen

CS 1993. Stearns. later completed

translation

of the Sakya preparatory

tices by

ca.

pa

bzhi bra/teachings.

prac-

1978, but then the work

others and published from

1158

draft

was

translated

by

Singapore.

1159
1160

was a

(tape), Denver, October 20, 1994

Chris Wilkinson

was a

Mr. Shen
dedicated

of Chinese descent who

Bud-

dhist and

devoted

said to have had

indicating
Company,

shipping magnate

disciple

of the Karma

pa.

He is

vision

that he should sell the American

Steamship

which he did

before the business sharply declined. Much of his wealth

he devoted

ro

Buddhist

masters and
1161

AC 1995

causes.

Radha Chime, Graz, June 1995, related that

Dezhung Rinpoche

during

many

this period remarked to him, "You know,

scholars

have criticized

the Bka' brgyud

probably

carry
cisms

am

pa.

Ifl took the side of Sa

the criti-

even

further than Sa

pa ~ himsel

Sa skya

pa

p a t ;~ I could

But this time I

taking the side of the

Bka' brgyud pa."

1162

L. P. Lhalungpa

1163

Dhongthog

1164

KN and JR 1987.

1165

MK 1993.

1166

KN and JR 1987.

1167

T. G. Dhongthog

Unfortunately

xviii.

September

Rinpoche,

1987.

letter of January 16, 1997.

the cal-

ligrapher

misspellings

p.

(1986),

Rinpoche,

of the dbu-can

through his

text introduced

number of

666

poor

SAl NT

IN

SEATTLE

of dbu-med script, and these

knowledge

mar

the 1979 New

Delhi edition somewhat.

1168

Dezhung

Rinpoche

met

had

Dudjom

Rinpoche

in

in 1959. For

Kalimpong

brief biographical

sketch

of this

see

master,

gyur

Snga

'od gsa! (Bylakuppe:

Ngagyur

Nyingma

1976,

was

Institute,

1992),

pp.

12o-128.

In

15,

letter dated October

Dezhung

Rinpoche

stated

that

Dudjom

Rinpoche

in New York.

1169

According

the Asifs Gallery

to James

by

founded

Sarzotti,

letter

1995,

of November

was

coined by Gurdjieff

"Jim

and John,"

the

word

a.rifbeing

a term

meanlike "Assume

ing something

you are

it, then eventually

you

will become it." This

gallery

Commune

may

have

had

some

connection

with

the

Rudi

oflndian Point,

New York.

1170

Chris Wilkinson

(tape), Denver, October 20, 1994

1171

Michal Bigger, letter of November

1172

Jared Rhoton

was

He died May 18, 1993.

1173

Go

rams

pa'

1995.

born in Shiro, Texas,

Dbu

on

June z1, 1941.

ma

'i spyi don

was

tation

Jared Rhoton's

topic;

but

later

original choice for his disser-

was

he

obliged

by

his

academic

advisor to change topics.

1
174

to

According

occupied

1993,

MK

directly

below

the

apartment

by Lama

group

Norlha's

lived

young

counterculture

people

who

would play their music

loudly

sometimes.

The lama

out

had worked

a system to

tell them to turn down

the
thumping

music

during

three times

on

meditations

and

teachings

by

had by this

time

the

floor.

1175

The little center

begun by Jane Werner

dissolved.

1
176

Helen Stendahl,

in this

group

of stu-

dents

had leg

would

taped account,

problems

go out for dinner

or to some function,

of people--young

Western

1987, reported

that several

at the time, and that when they

they

made

sight:

a group

along with

canes or

funny

and old,

and Asian-mostly

tottering

crutches!

1
177

Already

in spring of 1972, Dezhung Rinpoche

had received

letter from the Tharlam monks

the surviving

in India

asking

that something

be done

for

monks.

Sometime

in 1974

Tharlam monk 'Jam dbyangs

or

in

early

1975,

he

asked

for

the

shes

to

be

and this

was

rab

monastery,

appointed

abbot

by H.H. Sakya Trizin andJigdral

1178

H. Stendahl,

1179

The

Dagchen

taped account, September

prayer was

(mkhan

po}

of

the

done

written

at Tibetan

Rinpoche.

1987.
New

Year:

Jam pa'i

spang
yon tan gyis/1 ris med grub mtha 'i snang ba gsa! mdzad pall chos
kyi nyi ma gang khyod zhabs brtan shog/1 ces gnam lo gsar tshes pa 'i
rten 'byung dge ba 'i skabs bstan smon tshig tu rmong rdul phrin las
nor bus snying nas gsol ba btab pa'o/1 //There also survives
a
dbyangs

dngos kun dga' rgyal mtshan gyi/1 bstan pa'i rjes zhugs

rtogs

long-life

given

prayer

for Dud-jam Rinpoche,

three weeks

month:

ye

before,

on

with

the tenth day

a note

stating it

of the twelfth

shes lam byed shin tu rna! 'byor gyi/1 thos bsam

was

lunar

667

NOTES

sgom pa 'i mang

ba brgya phrag gis/1 'brel tshad rdo

rje myingpo 'i lam dkri ba'i/1 sku

tshad phrin las rtag khyab lhun grub shog/1. It is not certain
that Dezhung

Rinpoche

composed

this.

1180

M. Kapstein 1993

1181

ST 1993.

1182

MK1993

1183

MKI993

1184

KN and JR 1987.

1185

See]. Gyacso

Rinpoche's

(1997),

p.

this period, namely, for Wednesday

of Dezhung

activities

ruary

and Thursday,

Most of the account

January 18 and 19, 1978. 1186

Rinpoche's

pages

164f., for two

diary from

of Dezhung

in New York from Feb-

10 (Tibetan

New Year's)

until May 4 derives

from

notes of]etsun Sakya

activities

taken by April Dattulo in 1978, which

kindly made available

to

were

me

by James Sarzotti. Other

sources

used include Jetsun Sakya

records ofJared Rho-

1187

ton preserved

by The Sapan Fund.

Since Mkhan

po

siitra-related

pa,
1188

works

these

A pad held the lineage

of Go

were

for the

rams

considered

ST 1993. His Holiness

at that time less vital to receive.

interpreted

this

as an

indirect

admission by Dezhung Rinpoche that he had in fact achieved

high realization

in this

practice.

1189

H.H.

Sakya Trizin's wife

1190

was

of the Derge Ho cho tshang family.

H.H. Sakya Trizin's first

1974 The second

son,

Rin chen rdo rjewas born

ca.

son,

Ye shes rdo rje,

1191

ST 1993.

1192

This thangka

was

born

is pictured

ca.
as

1980.

the frontispiece

in JS and JE

(1990).

1193

Chris Wilkinson

(tape), Denver, October

1194

Chris Wilkinson

(tape), Denver, October 20, 1994

1195

These references

when the book

.in the
contribution

20,1994.

were apparently sent to the translator

was already
press. This may account for Dezhung Rinpoche's

not being

mentioned.

1196

Chris Wilkinson

1197

Tapes of this

(tape), Denver, October 20, 1994

teaching have been preserved.

teachers

1198

1199
1200

RB 1993.

cs
cs

1994
1994

They

may

from whom he received

contain details about the

these teachings.

668

1201

KNandJR1987.

1202

CS 1994. The teachings

Maruta Kalnins

IN

SAINT

were

attended

SEATTLE

by Cyrus Stearns,

Stearns,

David Jackson, Janice Seino, Lew Hemenway,

Dagmo

Kusho, Ane Chime, and

Kunzang Nyima.

1203

Maruta Kalnins 1993.

1204

KN andJR1987.

1205

KN andJR1987.

1206

Iam indebted to Victoria Scott for furnishing

about his activities

information

in

Minnesota.

1207

cs

1208

James Sarzotti, letter of January 1996.

1209

James Sarzotti, letter of March 1998.

1210

Michal Bigger, letter ofNovember

1211

Set the resulting dissertation: Janet Gyatso, "A Literary

1992.

Transmission
dicions
Buddhism

of the T

ra-

of Thang stong Rgyal

po:

A Study of Visionary

in Tibet."

Ph.D. dissertation,

1981. 1212

1995

M. Kapstein,

Universiry
"Remarks

of California

on

at Berkeley,

the MaJ].i Bka'-'burn

and

the Cult of Avalokite5vara

in Tibet,"

Tibetan Buddhism:

Goodman and R. M.

Reason and Revelation,

S. D.

Davidson,
Press, 1992),

1214

p.

eds. (Albany: State University

cs

163. 1213

"They did not know whether to feel shortchanged

bored" (MK 1993). 1215

1216

of New York

1994

For

perhaps

similar maJ.l4aJa

or

just

1997.

Nina Shoumacoff,

offering and exposition

(matzt/al bshad pa) given

by Dge bshes Shes rab
Dalai Lama,

rgya

see

rgya

mtsho before the Thirteenth

Shes rab

mcsho,

Collected

Works (Mcsho

sngon

mi rigs dpe

skrun khang, 1982), vol.

2,

pp.

16o-164.

1217

DRI980.
taped account, 1987.

1218

Helen Scendahl,

1219

Michal Bigger, letter, November

1220

The Dalai Lama would later receive

Fruit (Lam

1995
the Path with Its

'bras) instruc-

tions from Bco brgyad Khri chen Rin

1221

Maruca Kalnins

po

che.

1994; CS 1994. Dezhung Rinpoche

amused by this remark,

and he related

1222

cs

1994

the story to

number of his students.

was

66g

NOTES

1223

The Dalai Lama

word

mgo ser
head")

here used che slightly

for Americans

1224

K.N and JR 1987.

1225

Dezhung

Rinpoche

though his passive

standing
New York

pejorative

slang

("yellow
of European

descent.

did not normally

speak

English,

under-

was

sometimes

uncannily

good. Some people

in

were con-

vinced he could read their minds.

1226

Michal Bigger, letter, November

1227

K.N and JR 1987.

1228

This calk

was

recorded

on tapes,

1995

available

from the Karma

Triyana Dharmacakra
publications

and archives

department.

1229

Kunga Wangmo,

1230

K.N and JR 1987. On ocher occasions when Dezhung

Rinpoche

Bodhnath,

1994.

visited the Dhar-

madhacu centers, he recounted

previous Trungpa

with whom he had

1231

good religious

Jecsun Sakya center newsletter

1980). 1232

cs

of the

connection.

The Lotus, vol. 1-2 (October

1993

1233

James Sarzocci,

1234

Jecsun Sakya center newsleccer

(October 1980).

che life histories

crulkus,

leccer of March 1998.

The Lotus, vol. 1-2

The Lotus, vol. 1-2

Jecsun Sakya center newsleccer

1235

1980).

(October

1236

Flyer for lecture courtesy

1237

Jecsun Sakya center newsletter

of Victoria Scott.

The Lotus, vol. 1-2

(October 1980).

1238

taped account,

Paul Johnston,

Barre,

Massachusetts,

April 1997. The lase time

Paul J ohnscon met Dezhung Rinpoche,

the

same

collision

occurred, leading John-

ston
Rinpoche

co

had

speculate

co

that either

wisdom into him

1239

he

was

hard-headed

or

beat the

any way

he could.

taped account, Barre, Massachusetts,

Paul Johnston,

April 1997.

1240

James Sarzocci,

leccer of March 1998.

1241

Paul Johnston,

taped account, Barre, Massachusetts,

Apri11997.

1242

Susanne

1243

Paul Johnston,
Photographs

Fairclough,

leccer of May 1996.

taped

account,

Barre, Mass., April

of Rin-

poche from chis period show him sitting outside at the

Cambridge

Commons

and

che Boston Public Gardens. The picture sitting indoors

on a

chair was taken in

the residence

of Paul Johnston and David Rich in

Somerville.

1244
(October

Jetsun Sakya center newsletter

1980).

The Lotus, vol. 1-2

6]0

1245

Dhongthog

1979. 1246

cs

Rinpoche

SA I NT

IN

SEATTLE

on July

had arrived in Seattle

12,

1994

1247

cs

1248

LKG 1994.

1994

1249

Paul Johnston,

1250

While at Puruwala,

taped account, Barre, Mass., April1997.

several other invitations

teach: Mkhan

po

Dezhung Rinpoche

also received

to
Ku seA pad invited him to

come to

the

Sakya College and give

the Lam

'bras in Legs

pa

Rin

po

che's tradition,

and

H.H. Sakya Trizin also

him to give the Lam 'bras.

requested

1251

LKG 1994.

1252

ST 1993.

1253

cs

1254

CS 1994

1994
Here Dezhung Rinpoche

was

continuing

to revive

this tradition, which

he had written down from
had been lost. 1255

1256

Trogawa

1257

KN and JR 1987.

Rinpoche

1258

LKG 1994.

1259

KN and JR 1987.

1260

In the mid-1970s,

planning to build

memory

after all the texts for it

LKG 1994.

1993.

when Dezhung Rinpoche

had staned

small

structure for his monks in India, he had been led to

accom-

believe that he could

plish the plan with about $12,000! One faithful American

patroh, John Bishop,

on different

occasions, before and after, donated $s,ooo

and $20,000. According

to AC, by the time construction

actually began, Rinpoche

had about $70,000 in

all, including

money

the

he had received

money

given by his siblings and the

as

at the Lam 'bras in Puruwala.

offerings

1261

LKG 1994.

1262

H.H. the Sixteenth

Karma

pa

is said to have died

on

the

ninth day of the ninth

lunar month.

1263

MK 1993; 1994. Dezhung Rinpoche

regretting

was

perhaps also

that he had not

come to

sooner,

Rumtek

in time to meet the Karma

pa

again.

1264

Paul Johnston,

April 1997

ments
his death,

on

are

reminiscent

which

chapter 12.

1265

taped account,

Barre, Massachusetts,

These state-

AC 1994.

see

of Sga ston's

remarks

before

NOTES

1266

Damchoe

1267

CS 1992. These

Rinpoche's

1269

Phuntshok,

collected works. 1268

preserved

cs

in Dahung

1993

LKG 1994.

1271

cs
cs

1272

Dahung Rinpoche

1270

March 28, 1999, Bodhnarh.

verses are

1993

1993

was

still short of funds

for building

the temple. From rhis

point of view, his decision was justified. All his fundraising

efforts in North Amer-

ica had resulted in relatively little

comparison

money,

especially

in

with what rhe

wealrhy

Chinese Buddhist

patrons in Southeast Asia

would offer him.

1273

cs

1274

CS 1992. Gayadhara

1994

was

rhe eleventh-century

Indian lay

paQgita who taught rhe

Lam 'bras to 'Brog mi rhe Translator

offerings

of gold. 1275

1277

cs
cs

1278

LKG 1994.

1279

AC 1995.

1280

LKG 1994.

1276

1994
1994

DR, Maruca Kalnins

in return for large

notes, 1982.

1282

cs
cs

1283

Ng Goo Teck, Singapore,

April I, I995

1284

Ng Goo Teck, Singapore,

April I, I995

1285

Ng Goo Teck, Singapore, April I, I995

1286

Jay Goldberg,

1287

Ng Goo Teck, Singapore, April I, 1995

1288

Jay Goldberg,

1289

According

1281

never

1994

1993

seemed to

letter of December

letter of December

I995

1995

toNg Goo Teck, Singapore

I995, Rinpoche

come to

rhe main subject matter. Actually he did teach rhe main

points briefly, but rhe students

1290
1291
"Short

cs

were

distracted.

1992.

The account
Biography

Eminence
of rhe Singapore

of Sga ston's

life appeared

in rhe article,

of His

Ngawang

Buddha

Lekpa Rinpoche,"

in the newsletter

6]2

Sasana Society:

SAINT

IN

SEATTLE

The White Conch, vol. 4-3 (August 1984),

pp.

6-16. There Dezhung

Rinpoche

can.

in Bde ba

mentioned

1292

1293

LKG 1994.

1294

The donations

mostly in

currency

the four prerequisites

were

said to total about U.S. $1oo,ooo,

but also

in the form of precious

1295

for being born

KN and]R1987.

objects.

LKG 1994.

1296

LKG 1994.

1297

LKG 1994.

1298

LKG 1994.

1299

I am indebted

Dezhung

to Victoria Scott for providing

records

of

Rinpoche's

visits to Los Angeles.

1300

Susanne

1301

Paul Johnston,

1997 1302
1303

Susanne

Mingyur

Washington,

Fairclough,

letter of April1998.

taped account, Barre, Massachusetts,

Fairclough,

Rinpoche

April

letter of May 18, 1996.

(Mi 'gyur Rin

po

che), Lynnwood,

September

1995

1304

DK 1993.

1305

Mingyur

1995. 1306
1.307

Rinpoche,

Lynnwood,

A Yi ofTaipei, Bodhnath,

Mingyur

Rinpoche,

Lynnwood,

Washington,

September

April1995.
Washington,

September

1995

1308

1309

April 1995

A Yi of Taipei, Bodhnath,

Mingyur

Rinpoche,

Lynnwood,

Washington,

September

1995.
KN andJR 1987. It is said that he received

1310

U.S. in offerings

about $40,000

dur-

ing this visit.

1311

For the text of this talk,

1312

KN and JR 1987.

1313
been

CS 1993. According

certain amount

rivalry

see

appendix A.

to Dezhung Rinpoche,

there had

of

between the two great scholars,

Si tu Pal]. chen

and Zhu chen. When Si

tu Pal]. chen had written this Kanjur catalogue

he

showed it to the Derge king,

who then passed it

The latter said it

long,
Nevertheless,

so

on co

Zhu chen for his evaluation.

was too

Situ Pal]. chen had to reduce its length somewhat.

the full-

length version
works, separately

was

from the

Derge Kanjur.

published

later in Si tu Pal]. chen's

NOTES

1314

cs

1994

1316

cs
cs

1317

I<:J:-.1 and JR 1987.

1315

673

1994
1994

1318

RB 1993.

1319

According

to Tara Gofonh,

letter of July 1993, who

was

uam, Dezhung
was to ensure that he
T

then in retreat

Rinpoche'

main

lived long enough to establish

1320

on Mount
purpose for

the monastery

this practice

in Nepal.

Tara Goforth, letter of July 1993.

1321

I<:J:-.1 andJR1987.

1322

T. G. Dhongthog

1323

cs

Rinpoche

1987.

1994

1324

Susanne Fairclough,

1325

KN and JR 1987. Rinpoche

he had had

letter of April1998.

dream: A great, strange,

a great ocean,

at

one

point reported

that

peculiar
many-storied

building floated

circling

the central continent

and acquaintances

were

inside.

1326

I<:J:-.1 and JR 1987.

1327

Nina Shoumatoff1997

1328

LKG 1994.

of Jambudvipa.

All his students

on

1329

Michal Bigger, letter of November

1330

Paul Johnston,

1331

For the schedule

of the Cambridge

1995

taped account, 1997.

of teachings,

I have followed

flyer

center

from Fall 1984, kindly provided

LKG 1994.

1333

Paul Johnston,

1334

DR, letter to CS dated January 28, 1985.

1335

LKG 1994.

1336

Paul Johnston,

1337

Susanne

1338

KN andJR1987.

1339

LKG 1994.

taped account, 1997.

taped account, 1997.

Fairclough,

by Ane Kunga C h d ron

1332

letter of May 18, 1996.

SA I NT

1340

Paul Johnston,

1341

Abby Petty, letter of 1998.

1342

Paul Johnston,

1343

DR, letter to CS, January

1344

Sarah Harding, letter of 1993.

1345

Susanne

1346

As

IN

S E A TTL E

taped account, 1997

taped account, 1997

letter of April 1998.

Fairclough,

was

Rinpoche

28, 1985.

departing

Kensington,

from

he

told

Lama Kunga (taped interview,

Kensington,

monk, and death is

me.

Impermanence

Kathmandu,

in

Buddhist

"Well,

you

is

evetyWhere.

are

monks and lamas

Maruta Kalnins

1348

During

one

perform

the

simultaneously
having

some

am an

old

I'd

like

to

die

in

1993.

evening

Rinpoche

at

nearby."

blessed

near

the

Stephanie

end

that

time

six

perfections

engaging

broached

time. Then

the

of

in Vajrayana

subject,

Cyrus

to

silently

Stearns

of these

Prince

on

of the Ngor abbot Dpal-ldan-chos- skyong

wondering

know,

place where

1347

Dezhung

1987):

near

teachings,

by placing
her head.

herself about
the

translated

began

relic

was

how

to

Mahayana

practices.

Rinpoche

She

while

Without

to

her

speak

into English

for

what

out to be

turned

Stephanie

Prince

"Though

Rinpoche

clairvoyance,

1349

I believe

my

had read

answer to

perfect

wrote

later

(letter

her silent
of

never

said

he

that

was a

2,

any

powers

had

situation

question.

February

As

1994):
of

in which he did. He

mind."

LKG 1994.

1350

Jigdral

Rinpoche

Dagchen

was never

Rinpoche,

September

1992.

Dezhung

known to involve himself in politics.

1.3 51 A Buddhist fully ordained monk (bhik!u) is not allowed to

touch

gold.

away"

of the

was

gold

But

even as a tantric practitioner

has a special signifi-cance.

gold

done,

for instance,

when her Tibetan disciple

ounces
up my five

hun-dred
offered

all

into

the

'scattering
Dudjom
Padma-

encourage

rna! 'byor.offered

her five

also ibid., p.
a not uncommon

The History
scattering

him to visit

Tibet

1352

CW, taped account,

1353

VanaJakic,

1992.

p.

(1992a),

196:

"I

219f.,

note

13:

"The

exam-ple, in
Schoo4 we find

motif: for

of the Nyingma

the gold dust he has been offered to

(vol.

Chos kyi dbang phyug scattering

gift by his Newar disciple

Indian

of gold, but she just tossed it

See

forest."

Rinpoche,

po

away

Niguma

Kapstein

ounces

hun-dred

of the gold' is

sambhava

SeeM.

"tossing

guru

by the female

Khyung

of gold.

such

Throwing

I,

book 2, part 3), and Guru

the gold he is given

Bharo Gtsug-'dzin
October 1994.

as a

parting

(ibid., part 6)."

NOTES

1354

Abby Petry, letter of 1998.

1355

LKG 1994.

1356

KN 1987; LKG 1994.

1357

KN and JR 1987.

1358

T. G. Dhongthog

1359

VanaJakic,

1993

Rinpoche,

1992.

1360

KN and JR 1987.

1361

Susanne

1362

A tape recording

1363

James Sar2otti, letter of December

1364

KN andJRr987.

1365

C.

von

to the founding

Fairclough,

Flirer-Haimendorf

....

stilpa)

Bodhnath

monastery

(1990),

in Tibet

"A

p.

107, briefly alluded

third

Sakya

Monastery

The founder,

Deshung

James Sarwtti, letter of December

In the previous

Rinpoche,

year

built

owned

1995

from the fifteenth through

of the ninth lunar

month, H.H. Sakya Trizin had already

come

and

consecragnas) ceremony.

the main

tion (rab

1368

being

"

1367

performed

is

at

1366

twenty-second

1995.

of this

monastery:
behind. [the

letter of April 1998.

exists of these last two teachings.

This trulku

was

trulkus of the monastery:

probably the second of the two junior

(r) Rje dkar Mchog sprul Ngag dbang kun dga' rin chen

(b. 1919),

major disci-

ple ofBco brgyad Khri chen Rin

po
seng ge

po

che ofNa lendra,

and (2) Chab mdo Rin

che Smra ba'i

(b. 1930s), who

was a

djsciple

ofMkhyen brtse Chos kyi blo

gros at

Rdzong

Dhil;t phu Chos rje Bla

gsar
rna

in the 19505. He

was not

the late

Chos rje Lhasa tshang Sprul sku Mkhyen rab gyi dbang

phyug 'Jigs bral phyogs

las
Rinpoche

rnam

rgyal (1908-ca.

1960), whom Dezhung

had known in Sakya

during the 1940s.

1369

AC 1995. Rinpoche's

money

sister Ane Chime has donated much

has

herselfand

also collected donations

purpose,

of murals began in 1999

are now

complete,
work of

mo

an

excellent

Che

1371

JN 1993.

1372

Kunga Wangmo,

on April
on

1373

for this

on

the internal walls

master painter from Ladakh.

Shi log of Rtse gdong, Bodhnath,

12 and left

May23.

JN 1993.

The murals

the

1370

Nepal

from former disciples

and the painting

Bodhnath,

March 1995.

March 1994. She

came to

676

1374

SAINT

was very

JN 1993: Rinpoche

IN

lethargic.

SEATTLE

They

had

an

EKG

done which the lab

assistant

in the hospital said

was

perfectly

normal. Nyquist,

however, thought he

saw

signs of heart trouble and insisted

him. 1375

not cut

1992. In the tantric

CS, Seattle,

or puncture

that they admit

tradition

one

should

the

body, that is, the Ius rtsa'i dkyil 'khor.

1376

According

requested

Amitayus
Rinpoche

had

(Tshe sgrub zhag bdun ma) from Dezhung

and later also

requested
lineage

to KN and JR 1987, this lama-official

the Seven-Day

prayer

Rinpoche

to

compose

the addendum

to the

for that

practice.

1377

JN 1993.

1378

JN 1993.

1379

cs

1380

JN 1993.

1381

The text of both letters

1993

Chodron.

1383
I,

verse

1382

kindly provided

This calls to mind Candrakini's

14,

on

by Ane Kunga

Madhyamakiivatarachapter

the joy

the bodhisattva

give!" 1384

1385

was

AC 1992.

cs

feels when he hears the words, "Please

1994

These instructions

for the practice

of the Great Perfection

were

written by 'Jigs

pa

med gling

(1729-1798)

on

ma

the basis of the Bi

snying thig. They form the

essential
cycle.

instructions

of the Klong

chen snying

thig

the part

Evidently

Dezhung Rinpoche

received

was

the section for resting the

mind in dharmadhiitu,

recognition

state, and
1386

so

of the

Bco brgyad Rinpoche

obstacles

as a

had arisen

of the Mahaka.la
Dezhung Rinpoche
several

khrid to

disasters

Gur gyi

that

some

of these

mgon po

teachings

before. At that time Dezhung

group
near

smaller

are

believed

result

that

Rinpoche

gsang

retreat. Several similar

described

without having done the full

in the biography

of Bdag chen Blo

rgyal mtshan.

1387
been

that arise in the bar do

had given

years

had also given the

gros

appearances

forth.

The doctors later guessed

that instead of hepatitis,

it had

stroke, but they

were not sure.

1388

cs

1389

Rinchen Tsering, Dharamsala,

1390

Notes of Jared Rhoton, January

27, 1988.

1391

Rinchen

1993. When

Mkhyen

1992.

Tsering,

Dharamsala,

1993

Oil

mgo

brtse Rinpoche

later heard of this dream, he said, "This is

a very rare

vision,

sign of

Dezhung
lady

as

4akiJ;Ji."

Rinpoche

himself

seems ro

have identified

the

the protective
goddess

family.

Dmag

zor rna

[Parvati],

the personal

deity of his

NOTES

1392

According

to the notes of Jared Rhoton, January

27, 1988,

Dezhung Rinpoche then

added:
The first time

"In

my life

was

just

I have

only dreamt

of her three

of her, I met with

from Tibet; after dreaming

before fleeing

times.

difficulty in traveling.

The second time

Ihad much

success

teaching

was

in America

quite

But the first

two

few

years

later, and

in

after

that.

or dignified, and
not as well ornamented as

times

she

was

not

as

beautiful

last night,

so

I think it is

good

sign for me."

1393

Notes ofJared

1394

Rinchen Tsering, Dharamsala,

1395

KN and JR 1987.

1396

Notes of Jared Rhoton, January

1397

Ane Kunga Zangmo

Boston

area.

1398

Rhoton, January

Isabelle

was a nun

27, 1988.

1993

27, 1988.
in her sixties from the

Robert, Bodhnath,

1399

KN andJR1987.

1400

CS, letter of July 29, 1987, recorded

last words simply

"The

Dezhung

Rinpoche's

as:

teachings

blessing. They

1993

are no

of Sakya
dif-

Pat].9,ita

possess

a very great

than

ferent

gsung

(sa pa7J gyi

the

word

byin brlabs chen

of the

po

Buddha"

zhe drag

par yod pa ma

red/ rgyal ba 'i bka 'dang khyad

red/). Some

later accounts state that

Dezhung

see

140 1

or

Rinpoche

then added

the final words:

"We will

tomorrow."

was

This

evidently

the

seventeenth

eighteenth day of the third lunar monththe

eighteenth

Rinpoche's

being

as

reckoned

the

day

of Dezhung

passing. The

master

bzang

Sa

'Phags

pa

also

died

on

the

eighteenth

day of the third lunar

month.

1402

This Rdzogs

chen introduction

to the nature of mind

by 'Jigs med

composed

gling

pa

been given by Mkhyen

had already

brtse Rin

po

che when Dezhung

was

Rinpoche

to die. 1403
1404

coma. It

is often given to those about

Robert, 1993

At this time, H.H. Sakya Trizin

Its Frnitteachings
Raj

pur.

As

offering of tea and

the whole
nirvaJ.;la,

These

escorting

was

giving

the Path

with

in
usual,

Dezhung

Rinpoche

had

made

an

money to
Lam

'bras

assembly.

On

the day of Viriipa's

His Holiness

announced

1405

in the

Isabelle

the offering of Rinpoche

vultures

and welcom-

were

interpreted

and also his passing.

as a

sign of the <}.akii;ti's

ing Dezhung

mkhan

po

seeing

1406

to his

Rinpoche

new

abode.

The Tharlam

also reponed
rainbow, but this

From where

Cyrus

was not seen

Stearns

was

by

observing

everyone.
from

his house

west of the Bodnath

complex,

the

rainbow

seemed

to end

at

the

Tharlam

House irself (CS 1994).

1407

was

It

found

was

ashes.
Dezhung

said

among
This

Rinpoche

soon

take

that

piece

of robe,

miraculously

unburnt,

the

was

interpreted

would

a new

birth.

by

some

as

sign

that

1408

are

There

IN

SAINT

about fifty regular members

SEATTLE

of the center in

Seattle.

1409

Ra brda 'Chimed, Graz, June 1995.

1410

DK 1992.

1411

KNand]R1987.

1412

I am grateful to

Grace McLeod of Seattle for locating these notes and sending

me

in 1994.

photocopy

1413

AC 1994.

1414

LKG 1994. To this, Rinpoche

added, "If there is too much

praise, then the lama's

story will become

1415

PhLh 1994.

1416

Some

fake!"

preliminary

was

information

also gathered at about this time at Jared Rho-

request

ton's
Coast

by

Helen

Stendahl,

who

visited

the

West

17,

1987),

and interviewed
Sonam

Gyatsho

(Hiroshi

Sonami,

September

Lama Kunga (September

18),

Chime

Luding

(September

27),

Ane

and

Chime

Dagmola Sakya (September

28),

and

Dhongthog

Rinpoche

(October

I,

1987).

am

to her for shar-

grateful

ing these taped interviews

1417

me.

with
is also

brief information

Some

given

in Rick

Fields

(1981),

How the Swans Came

to the Lake: A Narrative

(Boulder:

History

of Buddhism

in America

Shambhala),

pp.
unreliable

289,

been

Essentially

333,

and

seems to

and

gathered

same

the

Could

name,

Dkon mchog

but

much

of this

account

is

second-

from

and

third-hand

sources.

infor-

mation is repeated

1418

376,

have

in the third, revised

this title have

been in part

edition (1992).

play

on

his childhood

!hun grub?

1419

I am grateful

sending

me a

to Lama Kalsang

photocopy

Gyaltsen

for kindly

of

these writings.

1420

AC 1994 stated that her father

was

perhaps

thirty-three

or

when he

thirty-four

died.

1421

According

branches,

1422

Ltag

rna

This

was

younger

to PhLh 1994, it

and 'Og

divided into

rwo

brother,

rna.

the tradition

told by Demung Rinpoche's

Kunzang

Nyima, himself

1423

was

the Ra 'og Jo 'khor

doctor.

PhLh 1994. At'Chos

ming there

was

also the &mily called

Stong dpon tshang,

likewise

1424

evidently

1930s

In the

Dezhung

Rinpoche

descended

this

Ra

from

'og Jo

military

'khor

officer.

tshang

uncle

helped

build

his bla brang.

1425

Jo

sras

Dge slong 'Jam dbyangs

teacher of medicine

Kunzang
writing berween

Nyima.
her

rgyal

mtshan

was

the first

to
He also

taught

Ane Chime

reading

and

NOTES

years

ninth and eleventh

(ca. 1931-1933).

living in his med- itation retreat

1426

brother

originally

which

ma"

on

the

sister ofJo

1427

sras

The

sras

lineage

the

Ngag dbang

being

name
had

bstan

Nag tshang

star sgo). He married

the

of

1993, Jo

sras

sent

Dgon

monk

small

their

pa,

Dam chos

settlement

sons to

the

north

become

on

monastery

chu

Thub

approximately

at Jo
bstan

including

to Tharlam lived
opposite

'Dzi

mda'.

sras to

become

their monks,

Dgon

pa

three

the

on

families

monks
the

in Ri

other

side

Dpon slob

Meanwhile

three

the far side of the

Tharlam

took

and in return

on

the

the

gave to

other

side,

the Dung 'khor (or Dung khur) Lab kha tshang, family

of the "'Brug

1428

monks

of Tharlam

Ngor

legs grub is said to have belonged.

providing

families

rwo

main line

of the 'Bri chu to which the nineteenth-century

'Sri

of

descended

of the 'Dzi mda' Gcen

off from

to the Tharlam

the

previously

mthun Thub

families

was one

Dge slong

Jo

Dge slong.

According

pa was

which

sister.

side branch

the lineage

Gtsang,

already

ngar family
some rwo or three
before Jo sras Dge slong. The later "Jo sras Nyi
farm in the 1930s was an adoptive groom (magpa)
kha tshang (this family was originally from northern

from

from the Ya

Lung

and

had branched

generations

seas

to Phlh 1994, ]o

According

siblings,

was

By then he

(AC 1994).

pa

AC 1994.

Mkhan po" Ngag dbang

yon tan rgya

mtsho.

1429

ser

p.

Cf. JS and JE (1990),

("yellow

house")

topmost

peak,

is probably

house")

21. The etymology

is doubtful.

Phan bde Lhag

spelling khang srib in his unpublished

mkhas

rgya

grub

areas

main
Khang

of land

rwa
area on

srib

working

area was

gave

to

the

Social

regarding

name

his

Security

discrepancy

is incorrectly

the

while

name

name

one
was

Gombo."

sigtshang"

dated
name.")

Since

one

should

name.

helping

more

6, 1964,

not place

Su JS and JE (1990),

1431

AC 1993.

1432

AC 1994.

1433

PhLh 1994 states that the Khang srib family had another

details.

monk (a brother of the

dbu mdzadl)
troubles

at Tharlam,

named
Opal

his

his father's

14:30

21, for

well

security

and

January

of his family

probably

the spelling

his social

(Letter from T.V. Wylie

Administration
in his "family

the

one

sheltered

may

srib

(or the American

"Khangt-

to

rwo
both a
of

after

was more

for

the

According
of

there

Khang

applying

Rinpoche

p.

used

ba (named

the other

house,

given here,

on

rwa

pa

Tibetan house). Presumably

name'as

"Namgyal

too much weight

dbyis

that. When

family

name as

father's

.Kha

or

in 1963, Dezhung

number
him)

and

the flat roof of

from

also

in the Thag lung valley:

ba

The family,

derived

was

ba

high and exposed,

and shaded.
have

rwa

khang

rtse ("house

of Ngag dbang

biography

seems correct.

mtsho, and this

PhLh 1994, Khang srib

from

and khang

incorrect,

Opal 'byor. After 'Jam rgyal's

68o

'byor went
that

he

lived to

a very

1434

At

1994,

who

1435

this

pa

PhLh

at Tharlam

spread

that

was untrue.

He

descended

one

back

to

According

this

from

went

the line

iha rji?),

reported.

lineage

one

to

his

po

Lha

doctors

(iha

"Dkar

expert

of nine early

PhLh

through

mi dgu).

1994. This

lineage ofJyekundo.

was

KN

is what

also

(iha

(?)

though

age.

was

mkhas

SEATTLE

rumors

and

vows,

monk's

grandfather,

brgyad"

sman

his

old

least

maternal

areas

to the nomadic

had lost

IN

SAINT

said

was

the Dra'u

Dpon

or

Dra'u

chieftain

It

that

whichever

families

the

various

daughters

of another Dra'u Dpon lin-

eage,

that

Dpon

ofDra'u

nams

Bsod

rab

brtan,

married

into, all those family lines

would

1436

come to an

PhLh 1994. According

mother

was

in the family.

DR, Jam rgyai

1438

Lab

rung

bzhi."

mda'

was

p.

rnam
said

thar, fo!.

to be

za.

one

of the

four

"Gru

sga

lung

See T. G.

Dhongthog,
1968),

to him, Dezhung Rinpoche's

the youngest

daughter

1437

end.

46. Several

Important

Events

in Tibetan

History

(Delhi:

works from Ngag dbang legs grub's five volumes

are

of writings

listed in Khenpo
Appey eta!., Sa skya pa'i dkar chags,

1439
1440

history

biography

of the

White

skyong.

Further

west

from

pa

River, lay the Dge lugs

co

the

famous

known

1442

DR,

of how

/dan

shepherd

ered

and

was

old stupa,

Lab Dgon

gsum, p.

main

1444

sga

mchod rten dkar

gsum, pp.

skyur

po 'i gru so.

19-21,

relates

the

story

an

unearthed

ancient

buried

image,

and

how

brought

was
1445

ra

and

rnam
1446

to Jyekundo,

moved

Damchoe

Dgon

located

attracted

there,

as

it

Rinchen Tsering 1993.

Phuncshok,

1993

According

in the 'Dan

para

to PhLh

ba district.

composed

brief history of this region,

gsum,

one can

also

find

brief

summary

thar, fo!. 6a-b.

DR,

by the

pa

Dezhung Rinpoche

Sga /dan skyur

po

the

market

Tharlam

pa.

discov-

by the holy image. 1443

1994, Mgar

in the

19, the old trade

to the Don grub gling pho brang Stag rtse dmar

Dra'u chieftains,

were,

the

as sga

Sga

after it

establishment

/dan skyur

DR, Sga

thag lab mdo dang

soon

in

found

of the Lab

1
44 1 According

was

is

of Sga

Stupa

of Dpalldan chos

side valley

mart

p. 161f.

PhLh 1994.

Sga

/dan

skyur

gsum,

p.

n:

in DR, Sga

ston

res

'ba'

shugpa

g.yag rnga tsam

to Dezhung

According

skye ba

yan

Rinpoche

chad.
(EGS notes), to the west

of the settled parts of

Sga
Dge

rgyas,
Yag

pa

many

lay

nomadic

districts,

including

Rag shu!,

G.yu shu!,

ra,

and ochers.

The old people

ofSga

pa used to say

that the local divinity Jo

bo Sgyogs

chen lived

like

nomad

in

one

of these

nomad

districts, namely, in Nya

mtsho.

He

was

eighth bhumi, of the

level
He

was

as

counted

considered

to

be

bodhisattva

of the

same

rMa rgyal

among

Sporn

ra

and gNyan

chen Thang

lha.

681

NOTES

mgullha of the early Tibetan emperor Khri srong lde'u

the thineen
btsan.

pp.

to this deity,

For fur-ther references

see

R. A. Stein (1961),

47-48.

1447

sources.

Demung

the works
Tshul

are

1448

work,

12. The

states

that both forms

rna

native

and

rin

chen

great

(170o-I769)

history

of

Nang

phrin

las

Dbang

often in the

are

scholar

implication,

district

1449

Many people

too, such

as

has

in

chen

both

been

Important

of Nangchin

Kham

and Eastern

nang chen rgya/ rabs dang

rna rgyan (no place, no date).

Tibet: Gangs ljongs mdo smad

rgyus phyogs bsdus ya rabs

found

Zhu

Karma Thinley Wangchin

chen?],

and Plam in the History

By

chen

(from Delhi in the 1960s?):

[Karma

Rinpoche
Ldan

Ldan has

spelling

'Dan occurs

though

acceptable.

brief

published

Events

of the

khrims

spellings

gsum, p.

!dan skyur

Sga

DR,

been used in the present

of Sga tribe extraction

were

'brei ba 'i lo

found elsewhere,

in A mdo and Tre bo. See DR, Sga !dan skyur

gsum, p.

13.
1450
chen

Some interesting

and

Carrasco

the

(1959),

imponant
which

situation

in the

area

..

on

the

according

town

the organiution

ofJyekundo

151f., who mentions

of the twenty-five

includes

Oyekundo,

p.

information

is

Jyekundo.

The

[Tib. dra 'u]

Dpon

po

of

an

incarnate

to Tafel, Oyekundo]

counted

to Tafel and Younghusband]

lama of the Sa skya order. According

in P.

(p. 152): "One of the most

tribes is that of Chawu

of

of Nang

given

is

330

to Ma Ho-t'ien

According

families.

1930s]

are

there
is

Oyekundo]

in

the

especially

8oo

tribe

important

as a

route from Central Tibet to Koko-nor."

51)

to several

complete

lists

of the

was

[who

there

(4,500

families

trade

on

junction

the

refers (p. 265,

Carrasco

tribes

twenry-five

in the

persons).

under

n.
the

Nang chen king.

1451
1452

Rinchen Tsering 1993

But

on

the abuses

of some Sining

officials

p.

Jamyang Sakya and Julie Emery (1990),

1453

the

On

predecessor,

history

and

ofDerge

Gling, seeJ. Kolma5

its

19.
earlier

(1968),

of the Kings ofDerge (Prague: Oriental Institute

A Genealogy
in Academia);

when traveling

see

through the villages,

Kessler

(1983);

and Bkra shis tshe ring (1992),

rabs" [History

"Gling tshang rgyal

of the

rshang

Gling

Principality

Khams:

of

Preliminary

Report).

1454

There

are

various spellings

attested for the

name

Dra'u, and

number of fanciful
etymologies

rol

"cymbal's

included

have been suggested

noise").

the following

cangfor

1455

(such

According

as

to

from the word

PhLh

1994,

gra

these

ten: (1) and (2) two be

Dpal thang;

(3)

and

(4)

two for Lab mda'

(Lab

mda' and 'llii mda'); (5)

one

for Ha shu!; (6)

one

for Rje bzang (7)

one

for Bskal

bzang Thar che (?); (8)

and

(9)

two

for

Zhe'u,

the

"New"

and

"Old"

(zhe'u

gsar

myinggnyis}; and (xo) one

for Skye

rgu

mda', which had

one be cang

(from the Kha nsi

tshang) for both Seng

ge ra
1456

was

ba and Seng

Thrangu

ge

Rinpoche

the saying, "The

mda'.

1994. According

to PhLh 1994, there

682

Dra'u trio: lama,

I N

SAINT

layman,

and lord"

SEATTLE

(dra 'u bla skya dpon

gsum). This referred to

the

separate

that

fact

special
branch:

several

after

character.

in the

family

line

the

was

There

predominantly

"lama"

po

the Dbang

tshang,

splits

lines each had

which

during

split-up

took

its

patrimony

in

the form of religious

objects

were

rwo

and

no

made

to

claim

temporal

rule.

There

layman

branches-Bu

chen and Ra brda-each

of which received

about 30 percent of
the patrimony.
Dra'

pa

'Brog
rulers.

were

were

They

originally

The "lord"

line

was

the main line of the

tshang
called

'"Brog

p.

n.

pa

tshang"

because

they

nomads

living in tents.

1457

1458

Tashi Tsering (1985),

PhLh

brangofSga

pa
throne

1994

asserts

that

201,

25.

the "palace"

was

originally

the

bla

Rab 'byarns
Kun

dga'

ye

shes.

It

contains

the

latter's

teaching

(chos khri) made of

earth. PhLh stated

that it had been taken

over

later by the

Dra'u chieftain when

one

of the

monk had lost his

latter's

vows,

monks

was

in residence

there.

That

taken

manner

of

wife,

a great

and

stayed

adept. 1459

1460

PhLh 1994.

1461

DR, Sga /dan skyur

in

this

building,

the

affecting

Rinchen Tsering 1993.

gsum, p.

44 Kun dga' rin chen

was

the

disciple of the Sakya

'Khon master Theg chen Chos rje Kun dga' bkra shis
(1349-1425),

as

well

as

of

Ngor chen (1382-1456)

and Rong

scon

(1367-1449).

gsum, p. 45
gsum, pp. 49-50.

1462

DR, Sga /dan skyur

1463

DR, Sga /dan skyur

1464

'Jigs med's father is said to have been from the 'Jang

tshang. 1465

1466

PhLh 1994.

1467

This formed

ra:

ru

Rinchen Tsering 1993

one

of

trio of great monasteries

in old Skyu

gsum,

khra skye ban

i.e., Khra 'gu, Skye

1468

PhLh 1994.

1469

It

was one

of three

rgu,

sa

go

and 'Ban chen.

in the greater Nang chen domain,

the other two being

at Jyekundo

and Nang chen

proper.

1470

Thrangu Rinpoche

1994

1471

Thrangu

1994. PhLh 1994 noted that there

many

"shuramong

Rinpoche

the nomads; traditionally

there

These included Yul shu!,

Se shu!, Ra shu!, and Wa shu!.

were

said to be eighteen.

were

1472

The other

five

forms

of wealth

were

sheep,

yaks,

horses,

wood, and barley.

1473

DR, Sga ston

mam

thar, fol. 6b. Evidently

this

was

the

'bis

mamparsnangmdzad
mentioned

skyur

gsum, p.

by

Dezhung

22, which he

Rinpoche

in

his

Sga

/dan

NOTES

also

mentions

is

described

chen. The Chinese

in the

princess

Shang, who married

autobiography

mentioned

the Tibetan

here was

emperor

tu PaJ?.

of Si

evidently

Kim

Khri Ide gtsug btsan in

7IO.

1474

On the master

abbot

of Rwa

sgreng

Ldan

rna

Dbang phyug rgyal mtshan,

in

I078, seeR. A. Stein .(I96I},

1475

DR, Sga /dan skyur

1476

These

Kam

yul,

Kharns

included

Legs

'jo, Rgya

Ges

ngo.

also

mentions

ldan

ra

gsum, p.

the great

nag po

p.

54

33
adepts

Snang

in Gle yul, Rdo

ba mtha'
rje snying

yas
po

in
in

Nyi 'dzin in La kho, and Stong ri 'Jam dpal in

pa Mkhan po in his history (ed. Das [I908], p. 355)

a Dgon lung Bla zur Ldan rna grub chen Tshul
khrims rgya mtsho as the founder of Kan chen dgon in A mdo in
a wood-horse year.
1477 As mentioned above, Drung Kun 'dga' rin chen's younger
sister was an ancestor of the Dra'u chieftain lineage. Kun dga' rin
chen
himself was also
associated
with
the creation
of three
~irac ulous statues of Mahakala. He is further credited with
discovering the sacred site of the Sga Jo bo and was considered
to have been an emanation of Sgam po pa. (See DR, Sga /dan
skyur gsum, pp. 23 and 34.) His writings comprised two physical
volumes. His immediate rebirth ~as said to have been Gzhung
brgya

pa

Sum

Byarns

century}, founder

pa

dngos

grub

dpal

of Chos 'khor lhun

'bar

(fl.

early

po monastery near

sixteenth
Sakya.

1478
dga'

gsum, p.

DR, Sga /dan skyur

ye

on

shes died

pa

33f. Sga Rab 'byams

Kun

the

thirteenth day,of the second month in the lunar calendar.

1479

A number

pa

Darn

tribus

of srudies

grags.

Kun dga'

anciennes

des

recent

More

"Tan-pa,

A Tibetan

Vene-

Sperling,

"Some

Tibetan
His

History

Hor-pa

as

to

157-180,

and

(1987),

The Entrance

79-8o,

n.

1480

Sga

A-gnyan
of the

Studies

Wiener

gnyan

a-snyan

"Rgya

Herbert

Dam

pp.

(z} Elliot

Darn-pa

Dedicated

pp.

pa,

Franke,

Khans,"

Dkar-mdzes

Studien

zur

and

the

Region,"

to Uray

Geza

Tibetologie

455-465.

Les

notes

46f.,

pp.

Central Tibet and the Mongols,

referred

(I)

p.

Great

on

gnyan

Sga A

of the

Lineage

to A

(I96I),

include:

vol. z6 (Wien: I991},

references

on

in R. A. Stein,

at the Court

and Language:

Buddhismuskunde,
incidental

studies

Birthday,

Seventieth

sino-tibetaines

Lama

Remarks

exist

mentioned

tiana, vol. I (I984},

of the

Origins

is

marches

125-I27.

Orientalie

and references

He

on
und

For further

See also L. Petech (1990)

33 and 73, where he is wrongly

Darn-pa."

See further

Gate for the Wise (Section

David Jackson

III), especially

pp.

18.

On the importance

of Mahakala

during

other periods,

cf.

Samuel M. Grupper,

"The Manchu
Texts and Srudies
the

dissertation,

Imperial Cult of the Early Ch'ing

Dynasty:

on

Tantric

Sanctuaty

ofMahakala

at

Mukden"

(Ph.D.

Indiana Uni-

versity, 1980).

1481

gnyan

Darn

pa

is said to have received

tribute

of gold

pa, a

tribute

of barley

from

from Sga

Ldan

rna, a

tribute

of mules

from Gling,

tribute of wool from the

nomadic

40. According

north, and

so on.

See DR, Sga /dan skyur

gsum; p.

to the

biography

of Si tu Rab brtan kun bzang 'phags

in I481 (Dharamsala:

composed

LTWA, 1979,
administrative

p.

IN

SAINT

432), Ldan

SEATTLE

rna was one

pa

offour Khams

divisions

(las tshan?)

under the Sakya administration,

the other three

being Gong jo, Gling

tshang, and Shar kha. See Bkra shis tshe ring, "Gling tshang
rgyal cabs,"

sources

p.

803. 1482

mention A

forced temporarily
former

Dam

pa

40. Chinese

being

into retirement

by the backbiting

of his

pupil Sarpgha,
another

1483

gsum, p.

DR, Sga /dan skyur

gnyan

powerful Tibetan monk-official

was

Bkra shis dpal 'byor

of this period.

pa

born in Ldan Lung

into the

lineage of the Ldan Khri

dpon, evidently

an

old ruling family ofLdan

rna.

His

is found at

briefbiography

the end of volume

one

of the Kaq1 tshang history by Si tu

and 'Be lo. The birthdate given there of 1445 and death

age

of sixry-four

(1509)

would not have allowed

him to have taught

1484

For Dul

'Be lo, vol. 1,

p.

mo

Mi bskyod

territory

for

very

long!

Situ Pat]. chen and

was a

major teacher of the Eighth Karma

rdo rje.

was the Bdud mo

was in 'Bri

His father
whose

see

656f.

(da 329a-b). He

pa

the Eighth Karmapa

Bkra shis 'od zer's life,

(= Dul mo?)

chieftain,

stod, being

1485
this

Evidently

name

one

of the trio: Skyabs, Bdud, and Gser.

rna

Ldan

rgyas

Sangs

dpal

was

the teacher

by

who taught

rgyas gnyan pa

Sangs

Grub chen Bkra shis dpal 'byor at

'Dan Chos sde when the

latter

1486

was

between

A brief biography

in Chos nyid

ye

eight and fifteen

rgyas

of Sangs

years

old.

dpal bzang is also found

shes,

Dpalldan gh
lung chos sde chen

po 'i gnyags ston pa

'i gdung rabs dang bcas

pa

'i

rnam
thar skal bzang mdzes
Gangs

can

pa

rgyan

'i

(composed

1775),

rig mdzod 3I (1997),

pp.

416-448.

He

was

also counted

as

forry-second

abbot

of Mus Gle lung chos

sde. An autobiography

of the slighly later Ngor

pa

lama

Rin chen chod !dan of

Sga

pa,

who served

lung, is also included

as

forry-seventh

478-516). Much information

the eighteenth

abbot of Mus Gle

(pp.
relevant

to Ngor and Mus in

century

is given in lives of the last few Mus Gle lung abbots.

.. ,

are

listed in DR, Sga /dan skyur

1487

All but the last

1488

Zhu chen Tshul khrims

Autobiography

Chos

smra

gsum, p.

pp.

ofSde-dge

[sic] and Other of His

304,

315, and elsewhere.

On

p.

304f. he discusses

35

ba'i bande

of

Tshul-khrims-rin-chen

Selected Writings,

rin chen,

the Lha

khang bdag chen Rin chen

rgyal mrshan (fl. late fifteenth century?), who founded

Sa

dkar Bsam grub gling,

and the reliquary

dbyangs

gros
1489

of the latter's

nephew, Bdag chen 'Jam

Kun dga' blo

(who died in

dragon

year, age

See also DR, Sga !dan skyur

71/72).

gsum, p.

37f. The monks

from these twenty-four

monasteries
dormitory

all belonged

to the

same

Ldan

rna

regional

(khang tshan)

when they went to N gor.

1490

Ngor Dpon slob Ngag dbang legs grub died

twenty-ninth

on

the

day of the sixth

month in the lunar calendar.

1491

Skye

rgu

Ngag dbang bsam gtan died

the tenth month in the

lunar calendar.

on

the tenth day of

685

NOTES

1492

Kun dga' dpal 'byor died

on

the fourteenth

day of the

first month in the lunar

calendar.

1493

rnam

Sga ston

DR,

thar,

fols.

7a-8a.

!dan

skyur

See alro the

brief mention in his historyofSga,

and

Skyur,

Rinpoche

biographies
remain

rna:

Ldan

Sga

gsum.

Dezhung

himself composed

of

unpublished.

number

of recent

A recent Dbon

1494

in Thag lung in about I9I6. His father

masters,

po

most of which

Sprul sku

was

born

was
come as a mag pa

rta mgrin rdo rje ("rta rdo"), who had

to the Thag lung A

gnyan

grong

tshang,

and

gnyan

tshang

and

trom the 'Dzi mda' Bar

tshang

nams
mo, was from

his mother, Bsod

lha

was

the Thag lung A

sister of Phan bde

Mkhan

rgyal mtshan
I930).
Zhabdrung

pa

po
(d.

'Jam dbyangs

kun bzang

thub bstan chos kyi

ca.

This

trulku's

younger

was

brother

the

Phende

in France, Bstan

rab

rgyas,
ca.

1495

The lama

1496

Trarik

b. late I934fearly
I900

Trulku

was

I935

named Ngag dbang 'jam dpal.

in Bodhnath

(I933-I998)

was the seventh

of this lineage to have

been

active

at Khra

rug monastery.

The

others

so

far

<~ re

ascertained

said to have

mgon

been: (I) 'Jam

Bstan 'dzin, (2) Zhe chen 'Gyur med

mthu stobs, (3) Dpal

po,

Klu'i dbang
Chinkar?

[dbang

known

as

(4)

Opal Klu'i

Chida?

[dbang

po?],

(5)

Dpal Klu'i
and

po?),

Padma

(6)

Opal

Klu'i

po,

dbang

otherwise

dbang

chen bzhad pa'i rdo rje.

1497

The lama

ca.

I900

was named 'Jam dpal ye shes bzang po.

gsum, p. 39
rwo masters of the Khra 'gu Sprul
were (I) Dge 'dun seng
ge, who was left as religious representative by
Karma pa Chos gr"-gS
rgya mtsho (I454-I506) after newly building

1498

DR, Sga !dan skyur

1499

The

first

sku lineage

the Seventh

the

temple,

and his rebirth (2) Shes

rab rgyal mtshan.
1500
Sangs

Evidently

rgyas rgya
Bairfiirya

this is the "Lab chos sde" mentioned

in Sde srid

mtsho,

ser po, p.

33I,

no.

70, said to be

branch ofldan

maChos 'khor.

nyag monastery,
rgyas rgya
Baitjurya ser po, p.

See alro the terse description

150 1 On Rwa
Sde srid Sangs

mtsho,

1502

For

Sde srid Sangs

rgya
1503

329,

no.

listing of the nine branches

in

57
of dDan Chos 'khor,

see

rgyas

mtsho, Bairjurya

The rebirths

ser po, p.

ofboth Rong

330f.,

no.

68.

tha Sprul sku lineages

ofRwa

nyag monastery were

liv-

Kalimpong

Rinpoche

in

notes), the monastery

It was

nyag

nyag

to

According

had about five hundred

once

the seat

of

married

lineage,

the

gdung

evidently

connected

with

Ldan

rna

Sha

brg;yud,

ofRwa

1960s.

or six

b/4 brang.
Kong 'jo Rwa

early

monks and five

the

(EGS

Dezhung

in

ing

Grub thob Ri rgyal rdo rje.

has now
was an
of a married

The lineage
Kong 'jo tshang

example

died

out, but the sprul sku of the

Dge lugs

pa sngags pa.

This master

was highly revered, and

his rebirth
Also at Rwa

the

listed here.

was also living in Kalimpong in the early I96os.

nyag was
Rong

tha

tshang,

with its

rwo

sprul sku lineages

as

686

1504

mgon

The last of the Lab Skyabs

1505

Switzerland.

1506

DR, Sga ld4n skyur

IN

SEATTLE

lineage is living in

gsum, pp.

36-37.

PhLh 1994.

15 07

According

biography

Thrangu

to

contains
to

1994,

Bodhnath,

the

master

'Bri

gung

Rig 'dzin

Chos

grags

kyi

references

his

ilarly

many

seeing

p.

Trungpa (1966),

records

Karma

Mongols

when

visiting

pa.

Sga

C.

35, simthat

Khan attacked

Gushri

Rinpoche,

seven-

of the

teenth-century

pa

SA I NT

Bka'

the

fanatical

Mongol

armies

of

the

monastery

brgyud

ofZur

mang

in southern

Nang chen at this time

(1643) and imprisoned

1508
death

The anniversary

was

For this

grateful

Rab

'byams

pa

Kun dga'

ye

shes's

on

observed

the thirteenth

1509

its masters.

ofSga

day of the second lunar inonth.

date, supplied

by

Don grub

gling monk,

am

to Mr. Tashi

Tsering.

1510

DR,

Sga

Rinpochereferred
inaccessible

'byams

pa as

the

ld4n

skyur

gsum,

p.

47

Here

Dezhung

to the (now
and

source

probably

of

lost)

biography

of Sga

Rab

this account.

to PhLh 1994, this affiliation

15 11 According

with Ngor

had

become institutionalized
in

the

century).

time

of the

Dalai

Fifi:h

Lama

(mid-seventeenth

Before then the

monks

were

freer

to choose which monastery

they went to

in central Tibet and

which masters

1512

All Sakyapa

they studied

monks

under.
and Ldan belonged

from Sga, Skyur,

rna

to the big Ldan

kham tshan.

Gling

kham

tshan (another

pa

Khams

kham

tshan that included all

the

monks

from

Derge

was,

district)

however,

almost

as

was a cer-

large, and there

tain amount of rivalry between the two.

1513

PhLh 1994 Another

resident

was

apparently

myes

Thub bstan blo gsa!, who

seems to
1514

at

This

'Brug

pa

Mkhan

gsar

Khang

brotherhood
Mi

nyag

other's

who

brang.

existed

exception,

was an
In

between

abba-

the

was

thanks

assemblies
to the fact

from the Sga tribe,

cia!

Ngor

of the

were

allowed

cha).

that the Mi

so as a courtesy

Sga

pa

of

Ldan

the

special

rna

and

to attend each

According

nyag

was

the so-called

candidate

at

monks

(mang

and there

namely,

addition,

kham tshan, and they both

tea-offering

1994, this

was

po,

bla

1930s.

rule, however,

hard-and-fast

one notewor- thy recent

least

or

have left in the 1920s

was not a

(Lcags

monks

to

PhLh

Ia) king
(many of

whom

presumably

People

tracing

relatively

shared

their

this

descent

ancestry)
the

from

few in Sga khog, according

brtse from Ldan

rna was

go there.
were, in fact,
(Oil mgo Mkhyen
ances-try was much

could

Sga

also

tribe

to PhLh.

one.) By contrast, 'Bru

more common.
15 1
5

According

Mkhan

po

gros
twenty-three
lama

to PhLh

1994,

until the time of Phan

khang

Dpalldan blo

rgyal

mrshan,

each

"Ldan dgon" had

and

caretaker

khang at Ngor. But Opal

of

the

twenty-one

or

(gnyer pa}

appointed

by

the

Phan

NOTES

gros

!dan blo

rgyal

he

could

not

do

that, he

or possessions
some schemes for

brang at Ngor. From the

took

all

pos-

its

became

stripped

Lcags Ia rgyal

pa

Mus

1516

was

very

po.

Their

Mkhan Rin

It

was

lineage

Bstan

nor

ba

bu, the father

the

bla

small

the aggrandizement

holy

objects.

became

for instance,

the daughter

Ngor mkhan

po

'dzin

transmitter,

he

process

In the

rich, and he married

son

of their

did, however,

of the Phan bde bla

bla brangin Jyekundo,

and

brang;

use-which

he

of the

(the so-called

che).

to visit Derge

said that the first Ngor abbot actually

the twenty-first,

1517

po

Zla

own

for his

sessions

personally

steward,

sold off all the estates he could, and where

other assets
include

mtshan'

po,

of the Mus mkhan

Dpal mchog rgyal mtshan.

!hun

was a great

grub

though

he

never

Ngor

actually

pa

lama

served

as

and
N

gor

abbot.

1518

Blo gter dbang

72b), briefly

po, Ngor gdan rabs kha skong, p.

records Dpal ldan blo

gros

rgyal mtshan'

Khams (chiefly in Derge) after his tenure

1
51
9

PhLh, unpublished,

bde Mkhan

po

PhLh, unpublished,

bde Mkhan

po

See,

(fol.

in

abbot.

biography

of the late Phan

rgya

mtsho (1917-1969),

unfinished

biography

p.

20.

of the late Phan

Ngag

dbang mkhas grub

1521

638

activities

Ngag

dbang mkhas grub

1520

unfinished

as

for

instance,

rgya

mtsho (1917-1969),

the

references

in

p.

Zhu

20.
chen

Tshul

khrims

smra

rin chen, Chos

ba 'i bande tshul khrims

'i rkang

'dres
'dzings

rin chen du bod

pa

'i skye ba phal

pa

'thung dge sdig

las

ma'i

kyi yal

ga

phan

tshun

par bde sdug gi lo 'dab dus kyi rgyal

mos re mos su bsgyur pa. On p. 416.1

du

there is mentioned

stay at Tharlam by Dpal

!dan chos skyong.

1
522

ston

DR, Sga

rnam

thar, fols. 7a-8a. See also his history of

Sga, Skyur, and Ldan

rna.
1523

Thar lam Grub chen Kun dga'

was

anniversary

the twenty-ninth

as

Sga ston's). 1524

was

anniversary

rnam

rgyal's

death

on

observed

day of the third lunar month (the

same

Thar lam Rab dkar !hun grub's death

observed

on

the fifteenth

day of the tenth lunar month.

1525

Thar lam Nyi dga' Rin

twenty-second

'Jam

meditator

che passed

away on

the

(Lha 'babs dus chen).

month

1526

po

day of the ninth

dbangs

blo

gsa!,

called

"A

khu

Blo

gsa!,"

was

at the 'Dzi mda'

retreat, with Sga ston, 'Jam rgyal, and the others. He

was

himself from the 'Dzi

mda' A
in winter

on

myes

the

tshang.

Thar lam 'Jam dbyangs

blo gsa! died

sev-

enteenth day of the twelfth month in the lunar calendar.

1527

Jo

away on

sras

'Jam dbyangs

rgyal

mtshan

is said to have

passed

the twenty-sec-

ond day

of the ninth

lunar

month,

like

Nyi dga'

che. This would have

been in about December 1949

or

January

1950.

Rin

po

688

1528

Ngag dbang mkhas

grub

IN

SAINT

rgya

mtsho

was from the 'Dzi mda' A myes

young man (among many teachings) the
ston and

Ngor

ma !
] ~ a la s

rnam

thar, fol. 44a. He later became

Rin

po

the

btus) from him at Rta

nag

collection

was a

Collection

initiations

major

arid

of Sga

as a

teach-ings

seven

for the

See DR, Sga ston

disciple

pa

of Dam

(Rgyud sde

ofTantras

in the late. 1930s

of initiations

disciple

tshang. He received

from Sga ston in 1930 at Tharlam.

receiving

this

che,

SEATTLE

and later

kun

imparting

at Jyekundo

in the

1940s.

1529

DR, Sga /dan skyur

gsum, p.

23.

1530

use

On the

see

of this manuscript,

These treasures

are

D. Jackson

(1987),

listed in DR, Sga /dan skyur

p.

233 1531

gsum, p.

27. The

history of the

great gilt images at Tharlam is told in DR, Sga ston

thar. 1532

According

to PhLh 1994, Sga A

gnyan

Dam

pa

rnam
made

to this monastery

offerings

after his return from China.

1533

PhLh 1994.

1534

Orally,

chen Rin

po

dmag,"
Mkhan

po

PhLh 1994 attributed

the destruction

to the "Pal].

che'i Sag

though

in his

biography

of Phan bde

19, he attributed

it to the "sog

unfinished

Ngag dbang

bshad sgrub

rgya

mtsho,

p.

dmag" of the "Dzung

gar

po"

rgyal

later). But

as

(which

would

have

been about

years

eighty

mentioned

C. Trungpa

above,

p.

(1966),

35, records

the tradition

that

the fanatical Mongol

armies

Khan

of Gushri

pa monastery

attacked

the Karma

Bka'

brgyud

of Zur

mang at

this time

(1643)

and held its captured

masters

in

prison (see note 1507).

Thrangu

Rinpoche,

in the biography

seventeenth-century
references
ing

to his

see-

many

Mongols

1535

DR, Jam rgyal

1536

According

as

and acted

Bodhnath,

1994, also

master

gung

reports

reading

of the

'Bri

to Sga

when traveling

rnam

Rig 'dzin Chos

grags

pa.

thar, fol. 4b.3.

to PhLh 1994, Bstan 'dzin

was

from 'Dzi mda'

the Thar-

lam dgon bla, i.e., the political leader of the monastery.

had

a very

He

close link

with the Dra'u Dpon.

1537

gsum, p.

DR, Sga /dan skyur

1538

These

Rdzong

gsar,

two

were

17.

Dezhung

Rinpoche's

"classmates"

at

Ngag dbang

rin chen and Ye

shes

nyi

rna.

The first

of this

pair

took

leave to become the tutor

of the Phan
seminary

master

was

bde

Zhabs

dga' tshe ring (192z-ca..

the first seminary

drung

(now

in France).

later

Kun

mas-

196os?).

According

to PhLh 1994,

was

ter at Tharlam

actually

the

Sde

gzhung

Mkhan

po

Tshul khrims, who (in the

late
including

'dzin

there

were

and Tshe

few

young

monks

at

Tharlam

mgon

from

'Dzi mda'.

For several

years

such classes

because

many

of the older monks

positions

(who had

never

studied

the scholastic

texts)

opposed

out of sheer

conservative

1539

problems

organizing
in powerful

innovation

taught

1920s?)

Kun dga' bstan

inflexibility.

The following

is mainly based

on KN

and JR 1987.

this

68g

NOTES

I am indebted to Dr. Franz-Karl Ehrhard for bringing this

source to my notice. In addition, G. Samuel (1993), p. 349, cites a
life in a source he cites as
short account of Kalu Rinpoche's

1540

"Ven.

Dezhung

Rinpoche.

Tantric

Rinpoche.

In Mahiikiila:

Invocation

Droden Kunchab."

by

1977.

The

The Awakened
Kalu

Rinpoche.

Biography

Energy
San

of

Kalu

of Compassion:
Francisco,

Kagyu

Table of Tibetan

Words and Names

Am do

Ameshap
Ameshap

Ngawang

Kunga Si:inam

Ane Chime

Ane Chime

Dri:ilma

An jam

Anjam Rinpoche
Anye Chodrak

Anye Kalsang

Gi:inpo

Anye Tamdrin Tsheskyab

Anyen Dampa
Anyen Dampa Kunga Drak
Ara. Su also Wara.

Ara Lama

Ara Rirro
Atro
Atro Behu
Bamchu

Bamji

Bamle
Bari Lorsawa
Behu

Behu Rinchen Tsering

Behu T emizin Drakpa
Amdo

Ames zhabs
Ames zhabs Ngag dbang kun dga' bsod

nams
Ane 'Chimed
A

ne

'Chi med sgrol

rna

A'jam
A 'jam Rinpoche
A

myes

Chos

myes

Bskal bzang

myes na

gnyan
gnyan

grags

mgrin rshe skyabs

Dam
Dam

Wara
'Ara Blama

'A

ra ri

mgon po

khrod

Akhro

A khro Be hu

pa
pa

Kun dga'

grags

'Bamchu

'Bamspyi

'Bam le
Ba ri Lo

rsa

ba

Behu

Be hu Rin chen tshe ring

Be hu Bstan 'dzin rgyal mrshan

SAINT

IN

SEATTLE

Ben chen
Beri

Bernakchen
Bo Gangkar

Bo Gangkar

Rinpoche

Bo Gangkar Trulku Karma DrupgyU

Chokyi Sengge

Bonpo
Buchen

Bumthang
Buton
Chago

Chago T opden

Chakdzo

Gonpo

Chakdzo

Ponlop Thrinlay T endzin

Chakla

Cham do
Champa

Kunga Ten

pay

Gyaltsen

Champa

Kunga Ten

pay

Nyima

Champa

Namkha

Kunzang Tenpay

Gyaltsen

Champa Ngawang

Champa

Rinchen

Champa Tendzin

Tendzin Nyendrak

Khyentse

Wangpo

Chang Ngamring
Changchup

Nyima

Chatral Rinpoche
Chatral Sangyay

Dorje

Chekawa

Chenrezik

Khenpo

Chikhyap

Palden Dondrup

'Ban chen

Be ri
Ber

nag can

'Bo Gangs

dkar

'Bo Gangs dkar Rin

po

che

'Bo Gangs dkar Sprul sku Karma sgrub

brgyud chos kyi
Bon

po

Buchen

'Bum thang

seng ge

Bu ston
Bya rgod
Bya rgod Stobs !dan

Phyag mdzod Mgon

po

Phyag mdzod Dpon slob Phrin las bstan

'dzin
Lcags Ia
Chabmdo

Byams

pa

kun dga' bstan pa'i rgyal

mtshan

Byams
Byams

pa kun dga' bstan pa'i nyi rna

pa nam mkha' kun bzang bstan

pa'i rgyal mtshan

Byams

pa ngag

dbang bstan 'dzin

snyan

grags
Byams

pa

Rln chen mkhyen

dbangpo
Byams

pa

bstan 'dzin

brtse'i

Byang Ngam ring

Byang chub nyi

rna

po

che

Bya bra! Rln

Bya bra! Sangs

'Chadkha

Spyan

ras

rgyas

ba

gzigs

Spyi khyab Mkhan

don grub

rdo rje

po

Dpalldan

TABLE

OF

TIBETAN

WORDS

AND

NAMES

Chikhyap

Palden Dondrup

Chime Drolma
Chime Luding

Cho Phiimsok
Chobgye

Labrang

Chobgye Tri Rinpoche

Khyenrab

Lekshay

Ngawang

Gyatso

Chobgye

Trichen

Chobgye

Trichen Rinchen Khyentse

Wangpo
Chobgye Trichen Rinpoche
Chobgye

Tripa

Chogyal

Phakpa

Chogyam

rungpa

Chogyam Trungpa Trulku

Chokyi

Jungnay

Chokyi Lotro
Chokyi Nyima

Chokyi Nyima Rinpoche

Chukmo

Dagchen

Dagchen Gyagarwa
Dagchen

Gy

~garw a

Dagchen Ngawang
Dagmo
Dagmo

Dakho

Kusho

Sherab Gyaltsen

Kunga Lotrii

Dalai Lama

Damcho

Damcho Tenpa
Dampa Rinpoche

Dampa Rinpoche

Ngawang

Lotrii

Nyingpo

Shenphen

Damthok
Spyi mkhan Dpalldan don grub
'Chi med sgrol

rna

'Chi med Klu sdings

Chos phun tshogs

Bco brgyad Bla brang

Bco brgyad Khri chen Rin

po

dbang mkhyen rab legs bshad

che Ngag

rgya

mtsho

Bco brgyad Khri chen

Bco brgyad Khri chen Rin chen mkhyen

brtse'i dbang

po

Bco brgyad Khri chen Rin

po

che

Bco brgyad Khri

Chos rgyal 'Phag

Chos
Chos

rgyam
rgyam

pa
pa

Drung
Drung

Chos kyi 'byung

Chos kyi blo

gros

Chos kyi nyi

rna

Chos kyi nyi

rna

pa
pa

Sprul sku

gnas

Rin

po

che

Phyugmo

Bdagchen
Bdag chen Rgya

gar

ba

Bdag chen Rgya

gar

ba Shes rab rgyal

mtshan
Bdag chen Ngag dbang kun dga' blo

bdagmo
bdag

mo

sku zhabs

Zlakho
Dalai blama

gros

Dam chos

Dam chos brtan

pa

Dam

pa

Rin

po

che

Dam

pa

Rin

po

che Ngag dbang blo

gzhan phan snying

'Dam thog

po

gros

SA I NT

I N

SEATTLE

Dar
Dar Drangmoche

Damedo
DawaNorbu

DawaZangpo
Dawo

Denkhok
Denrna

Denrna Ponlop

Ngawang

Dephuk Rinpoche
Derge

Legdrup

Derge Gonchen
Derge Gonchen Yarnay

Ngawang

Khenpo

Sarnten Lotro

Derge Yilhung
Desi Sangyay

Gyatso

Dezhung
Dezhung An jam

Dezhung Anjarn Rinpoche

Dezhung An jam Rinpoche Jamyang

Kunga Ten pay Gyaltsen

DezhungAnjam

Trulku

Dezhung Chophel
Dezhung Khenpo T endzin Dawo
Dezhung Kunzang
Dezhung

Kyashiil Trulku Kunzang

Dezhung

Kyashul Trulku Kunzang

Chokyi Nyirna

Dezhung

Labrang

Dezhung

Lungrik Nyirna

Dezhung Lungrik Trulku

Dezhung Choktriil
Jarnyang

Kunga Tenpay

'Dar
'Dar Grang
Dar

rue

Zla ba

rna

rndo

nor

bu

Zla ba bzang
Zla'od
Ldan khog

Ldanrna

Rinpoche

po

che

Gyaltsen

Ldan

rna

Dpon slob Ngag dbang legs

grub
Bde phug Rin

po

che

Sdedge
Sde dge Dgon chen

gnas Mkhan
gtan blo gros

Sde dge Dgon chen Dbyar

po

Ngag dbang bsam

Sde dge Yid !hung

Sde srid Sangs

rgyas rgya

rntsho

Sde gzhung
Sde gzhung A 'jam
Sde gzhung A 'jam Rin

Sde gzhungA

dbyangs

po

che

'jam Rinpoche

'Jam

kun dga' bstan pa'i rgyal rntshan

Sde gzhung A 'jam Sprul sku

Dezhung Chos 'phel

Sde gzhung Mkhan poBstan 'dzin zla 'od
Sde gzhung Kun bzang

Sde gzhung Skya shul Sprul sku Kun

bzang
Sde gzhung Skya shul Sprul sku Kun

bzang chos kyi nyi

rna

Sde gzhung bla brang

Sde gzhung Lungs rigs nyi

Sde gzhung Lungs

rna

rigs Sprul sku

Sde gzhung Mchog sprul Rin

'Jam dbyangs
rntshan

po

che

kun dga' bstan pa'i rgyal

TABLE
NAMES

OF

TIBETAN

WORDS

AND

695

Dezhung

Nyendrak

Lungrik

Nyirna

Dezhung

Pa!].<;lica

Dezhung

Pi.in Tshang

Dezhung

Pi:in Tshang Orgyen Kyap

Dezhung

Rinpache

Dezhung Trulku

Dezhung Trulku Anjam

Dezhung Trulku Lungrik
Dhi phu
Dhi phu Choje
Dhi phu Choje Rinpache

Dhangchag

Nyirna

Dhangchag

Rinpache

Dhangchag

Trulku

Dhangthag

Trulku Tenpay

Gyaltsen

Dilga
Dilga Khyentse

Dilga Khyencse

Rabsal

Dilga Khyentse

Rinpache

Dilga

Trashi Paljar

Khyentse

Dingri
Dingri Langkhar
Dalpa

Dondrup
Dangcray
Darjedrak

Ling

Dawa

Dati Gangkar

Dra'u 'Brag

pa

Pon Tshang

Dra'u Behu Tendzin Gyalcsen

Dra'u Lama Kundun

Rinchen

Chakdrup

Dra'u Pon
Sde gzhung Snyan

grags

lung rigs nyi

rna

Sde gzhung Pa!].<;lita

Sde gzhung Dpon tshang

Sde gzhung Dpon tshang 0

Sde gzhung Rin

pa

rgyan

skyabs

che

Sde gzhung Sprul sku

Sde gzhung Sprul sku A 'jam

Sde gzhung Sprul sku Lung rigs nyi

Dhi phu

Dhi phu Chas rje

Dhi phu Chos rje Rin

pa

che

rna

Gdong chog

Gdong thog Rin

pa

che

Gdang thog Sprul sku

Gdong thag Sprul sku Bstan pa'i rgyal

rntshan

Dil

rnga

Dil

rnga

Mkhyen

brtse

Dil

rngo

Mkhyen

brtse Rab gsal zla ba

Dil

rnga

Mkhyen

brtse Rin

Dil

mgo

Mkhyen brtse Bkra shis dpal

'byar

Dingri
Ding ri Giang 'khar
Dol

po

Don grub gling

Gdong sprad

Rda rje brag

pa

che

Doci Gangs

dkac

Dra'u 'Brag

pa

Dpan tshang

Dra'u Be hu Bstan 'dzin rgyal rntshan

Dra'u Bla

rna

rnchog grub

Dra'u dPan

Sku rndun Rin chen

6g6

SAINT

IN

SEATTLE

Dra'u Pon Lama Tendzin Gyalcsen

Dralc
Dralc Dzongma

Drakkar Taso
Drakkar T

aso

T rulku Kagyti T endzin

Norbu
Dralcpa

Gyalcsen

Drakri Choje Jamyang

Drakri Dorjechang
Dramagang

Chokyi Nyima

Drangmoche
Drepung

Drichu
Drikung
Drikung

Kagyiipa

Drokmi

Drokmi Locsawa
Drolma

dagchen

Drolma

Phodrang

Drolma Kyabgon

Dromcon
Dronda
Dronda Gelong

Dronda Gelong Jamyang

Dronda

rrong

Gyalcsen

Drongnyin

Tshewang

Dru Jamyang

Lama

Rinpoche

DrukKhenpo

Druk Tshampa
Drukpa Kagyii
Drukpa Kagyiipa
Drukpa

Khen Rinpoche

Dra'u Dpon Bla

rna

Bstan 'dzin rgyal

mcshan
Sgrags

rna
rca so

Brag rdzong
Brag dkar

rca so Sprul
'dzin nor bu

Brag dkar

bscan
Grags

pa

sku Bka' brgyud

rgyal mtshan

Brag ri Chos rje 'Jam dbyangs

nyima

chos kyi

ra

Brag

Rdo rje 'chang

rna sgang

Drwa

che

Grangmo

spungs

'Bras

'Bri chu
'Bri

gung

'Bri

gung

Bka' brgyud

pa

'Brog mi
'Brog mi Lo
Sgroi
Sgroi
Sgroi

rna
rna
rna

'Brom

csa

ba

bdag chen
Pho brang
skyabs

mgon

scon

Mgron zla
Mgron zla Dge slong
Mgron zla Dge slong 'Jam dbyangs

mcshan

rgyal

Mgron zla

grong

Grong nyin Tshe dbang bla

'Bru 'Jam dbyangs

'Brug Mkhan

Rinpoche

po

'Brug Mtshams

pa

'Brug

pa

Bka' brgyud

'Brug

pa

Bka' brgyud

'Brug

pa

mkhan Rinpoche

pa

rna

TABLE

OF

TIBETAN

WORDS

AND

NAMES

Drukpa

Khenpo

Drukpa Khenpo

Ngawang

Yomen

Gyatso

Drukpa

Kunlek

Drukpa Tsheju

Drung Kunga Rinchen

Drung Tsulcrim

Gyalcsen

Drupcop

Ngawang

Druptop

Sangyay

Topju

Rabten

Dudjom Jigdral Yeshe Dorje

Dudjom Rinpoche
Dudjom Rinpoche

Dudjom Rinpoche

Jigdral Yeshe

Dorje

Durchro

Dakpo

Di.isum Khyenpa
Dza Pal trill

Dzachu
Dzachu Gemang

Khenpo

Thayey

Dzachukha
Dzakhok
Dzin
Dzin Namgyal

Dzinda
Dzinda Naysep

Dzinda Naysep
Dzinkhok
Dziphu

Dzokchen

Ricro

Shenphen

Dzongkar
Dzongsar

Dzongsar

Gonpa Locro Wangchuk

Dzongsar

Khamche

'Brug

pa

Mkhan

po

'Brug

pa

Mkhan

po

rgya

Ngag dbang

yon tan

mtsho

'Brug

pa

Kun legs

'Brug

pa

Tshe bcu

Drung Kun dga' rin chen

Drung Tshul khrims

rgyal mtshan

Grub chob Ngag dbang stobs bcu

rgyas rab brcan

'Jigs bra! ye shes rdo
Rin po che

Grub chob Sangs

Bdud 'joms

Bdud 'jom

rje

po

Bdud 'joms Rin

Bdud 'jom Rin

po

che
che 'Jigs bra!

ye

shes

rdo rje

Dur khrod Bdag

Dus

gsum

po

mkhyen

pa

Rdza Dpal sprul

Rdza chu

Rdza chu Dge

phan mrha'

mang

Mkhan

po

yas

Rdza chu kha

Rdza khog
'Dzin

'Dzin Rnam rgyal

'Dzimda'

'Dzi mda' Gnas gseb

'Dzi mda'i Gnas gseb ri khrod

'Dzin khog

Gzhan

'Dzi phu

Rdzogs

chen

Rdzong dkar
Rdzong

gsar

Rdzong

gsar

Dgon

gsar

Khams

pa

Blo

phyug
Rdzong

bye

gros

dbang

SAINT

IN

SEATTLE

Dzongsar

Khamche

seminary

Dzongsar

Khyentse

Dzongsar

Khyenrse

Chokyi Lotro

Dzongsar

Khyentse

T ulku

Dzongsar

Ngari Trulku Jamyang

Sherab

Gyatso

Dzongsar

Shedra Khenpo

Dzonyak
Dzonyak

Samdrup

Dzonyak

Samdrup

Dzungar

Mongol king

Gonpa

Khyenrab

Ga
GaAnyen

Ga Anyen Dampa

Ga Lama Jamyang

Gyaltsen

GaRabjampa
Ga Rabjampa

Kunga Yeshe

Gagu
Gakhok

Gampo Jennga Tashi Namgyal

Gampopa
Ganden
Ganden Nari

Ganden Nari Khenchung

Ganden Naring
Ganden Tripa

Gangchen

Rinpoche

Gangkar

Gangkar

Dorjechang

Gangkar

Rinpoche

Gangkar T rulku
Gapa
Rdzong

gsar

Khams

Rdzong

gsar

Mkhyen

bnse

Rdzong

gsar
gros

Mkhyen

bnse Chos

kyi blo

bye seminary

Rdzong

gsar

Mkhyen bnse Tulku

Rdzong

gsar

Mnga' ris Sprul sku 'Jam

dbyangs

shes rab

Rdzong

gsar

rgya

Bshad

mtsho

grwa

Mkhan

Mkhyen rab

'Dzo

nyag

'Dw

nyag

Bsam grub

'Dw

nyag

Bsam grub dgon

pa

po

gar

Dzung

po

rgyal

Sga
sGaAgnyan

gnyan Dam pa
Bla rna 'Jam dbyangs
Rab 'byams pa

sGa A
Sga
Sga

Ga Rab 'byarns

pa

rgyal mtshan

Kun dga'

ye

shes

Gwagu

Sga khog
Sgam

po

Sgam

po pa

Spyan

snga

Bkra shis

rnam

Dga' !dan
Dga' !dan Rna ri

Dga' !dan Rna ri Mkhan chung

Dga' !dan Rna ring
Dga' !dan Khri
Gangs

chen Rin

Gangs dkar

pa
po

che

rgyal

Gangs dkar Rdo rje 'chang

po

Gangs

dkar Rin

Gangs

dkar Sprul sku

Sga

pa

che

TABLE

OF

TIBETAN

6gg

NAMES

Gapa Tshega

Gaton
Gaton Lekpa Rinpoche

Gati:in Ngawang

Lekpa

Gelek Rinpoche
Gelong

Geluk
Gelukpa
Gemang

Khenpo

Gen Phende

Lhakpa

Gendun
Gendun Chophel
Gendun T

Yonga

argye

Gendun Zangpo

WORDS

AND

Gephel Ponlop

Geshe
Geshe Losang Chokyi Gawa

Geshe

Ngawang

Nornang

Gokar
Gonchen

Gonchen Yarnay

Khenpo

Gongkar
Gongma

Kunga Lotri:i

Gonpo Bernakchen
Gonpo Chakdrukpa
Gonpo Gur

Gonpo Throwochu
Gonpo T sheten
Gonpo Zhal Zhipa

Gorampa

Samten Lotri:i

Gorampa

Sonam Sengge

Gorum
Gowo Rabjampa
Sga

pa

Sonam Sengge

Tshe dga'

Sga stan
Sga stan Legs

pa

Rinpoche

Sga stan Ngag dbang legs

Dge legs Rin

po

pa

che

Dge slang
Dge lugs
Dge lugs

Dge

pa

mang

Mkhan

po

Rgan Phan bde Lhag

Dge 'dun

Dge 'dun chos 'phd

Dge 'dun dar

rgyas

Dge 'dun bzang

po

Yon dga'

pa

Dge 'phel dpon slob

dge bshes
Dge bshes Blo bzang chos kyi dga' ba

nor nang

Dge bshes Ngag dbang

Gos dkar

Dgon chen
Dgon chen Dbyar

gtan blo

gnas

Mkhan

gros

Gong dkar
Gong

rna

Mgon

po

Ber

Mgon

po

Phyag drug

Mgon

po

Gur

Mgon

po

Khro bo bcu

Mgon

po

cshe brtan

Mgon

po

Zhal bzhi

Go

Kun dga' blo

rams pa

gros

nag can

pa

pa

po

Bsam

Go
Go

rams pa
rum

Bsod

Go bo Rab 'byams

nams seng ge
pa

Bsod

nams seng ge

700

SAINT

IN

SEATTLE

Gurgyi Gtinpo

Guru Drakpo
Guzi
Guzi

Guzi
Gyalkhang

Gyalkhang

Shenphen

Gyalkhang

rshang

Chtikyi Nangwa

Gyalsay

Shenphen

Thayey

Gyalsay

Thokmay

Sangpo

Gyalsay Tulku

Gyaltsen
Gyalrshab

Gyantse

Hocho Lama
Hocho Lama Ktinchok

Gyaltsen

Hocho Tshang

Horkhok
Jamgtin Kongtriil

Jamgtin Kongtriil

Rinpoche

Jamgtin

Rinpoche

Kongtriil

Lotrti Thaye

Jamgyal
Jampal Tendzin
Jampal Zangpo

Jamyang

Chtikyi Nyima

Jamyang

Chtiphel

Jamyang

Gyaltsen

Jamyang

Khyenrse

Chtikyi Lotrti

Jamyang

Khyencsc

Wangpo

Jamyang

Kunga Namgyal

mgon po
Drag po

Gur gyi
Guru
'Guze
'Gozi

'Guzi

Rgyal khang
Rgyal khang Gzhan phan chos kyi

snang

ba

Rgyal khang rshang

Rgyal

Rgyal
Rgyal

sras
sras
sras

Gzhan phan mtha'

Thogs med bzang

sprul sku

Rgyal mrshan

Rgyal rshab

yas

po

Rgyal

rrse

Hocho Blama
Ho cho Bla

rna

Dkon mchog rgyal

mtshan

Ho cho tshang
Horkhog
Kong sprul

'Jam

mgon
mgon
mgon

gros

mcha'

yas

'Jam

'Jam

Kong sprul Rin

Kong sprul Rin

po
po

che
che Blo

'Jam rgyal
'Jam dpal bstan 'dzin

'Jam dpal bzang

po

'Jam dbyangs

chos kyi nyi

'Jam dbyangs

chos 'phd

'Jam dbyangs

rgyal mcshan

'Jam dbyangs

mkhyen

rna

brrse Chos kyi

blo

gros

'Jam dbyangs

mkhyen

'Jam dbyangs

kun dga'

brrse'i dbang

roam

rgyal

po

TABLE

OF

TIBETAN

WORDS

AND

NAM

701

Jamyang

Kunga Tenpay

Jamyang

Kunga Wangyal

Jamyang

Losal

Jamyang

Namgyal

Jamyang

Namgyal

Jamyang

Sakya

Gyatso

Jam yang Shedrup

Jamyang

Gyaltsen

Sherab

Jamyang Tenpay Nyima

Jacshon Nyingpo
Jetsun Drakpa

Gyaltsen

J etsun Taranacha
Jecsunma

Perna Trinlay

Jigdral
Jigdral Dagchen
Jigdral Dagchen

Rinpoche

Jigdral Rinpoche
Jigme Dorje
Jigme Lingpa
Jokhang
Jokhor

Jonang
Jonang Taranatha

Jonangpa
Josay

Josay Gelong
Josay Gelong Jamyang

Josay Jamyang

Gyaltsen

Gyaltsen

Jowo

Jowo 'Jam pa'i rdo rje

Jowo 'Phags

pa

Wa ti

J owo Sakyamuni
'Jam dbyangs

kun dga' bsran pa'i rgyal

mtshan
'Jam dbyangs

kun dga' dbang rgyal

'Jam dbyangs

blo gsal

'Jam dbyangs

rnam

rgyal

'Jam dbyangs

rnam

'Jam dbyangs

Sa skya

'Jam dbyangs

bshad sgrub

'Jam dbyangs

shes rab

'Jam dbyangs

bstan pa'i nyi

po
pa

'Ja' rshon snying

Rje btsun Grags

rgyal

rgya

mrsho

rna

rgyal mtshan

Rje brsun Taranarha

rJe brsun

rna

Padma 'phrin las

'Jig bral
'Jigs bral Bdag chen

'Jigs bral Bdag chen Rin

'Jigs bral Rin

po

che

'Jigs med rdo rje

'Jigs med gling
Jo khang

pa

po

che

Jo 'khor

Jo

nang
nang

Jo

nang pa

Jo

sras

Jo

sras

Dge slong

Jo

sras

dge slong 'Jam dbyangs

Jo

Taranatha

rgyal

mtshan
Jo

sras

'Jam dbyangs

rgyal mtshan

Jo bo
Jo bo 'Jam pa'i rdo rje
Jo bo 'Phags

pa

Wa ti

Jo bo Sakyamuni

702

SAl NT

IN

5 EATTLE

Jowoje Atisa
JuMipham
Jyeku
Jyeku Dondrup

Ling

Jyeku Dondrup

Ling Khenpo Ngakga

Jyeku Gon
Jyeku Gon Khenpo

Khenrab

(= Ngakga)

Jyeku La

rgan

La

Jyekundo

Jyekundo
Kadam

Onpo Trulku

Loden

Kadampa
Kagyii
Kagyii Tendzin Norbu

Kagyiipa
Kalsang

Gyaltsen

Kalu
Kalzang
Kalzang

Gyatso

Kangshar

Kangshar

Wangpo

Kapshi

Kapshi
Kapshi Gon
Kapshi Gon

Kapshi Gonpa
Kapshi Trulku

Kapshi Trulku Losal Thubten

Kapshipa

Rikpay Sengge

Karma

Karma Chakme
Karma Drupgyii

Chokyi Sengge

Jo bo rje Atisa
'JuMipham
Skyergu
Skye

rgu

Don grub gling

Skye

rgu

Don grub gling Mkhan

po

Ngagdga'
Skye

rgu

Dgon

Jyeku dgon Mkhan

po

Mkhyen tab blo

!dan (= Ngag dga')

Skye

rgu

La

rgan

Skye

rgu

mdo

Skye

rgu

mdo Dbon

La

po

Sprul sku

Bka' gdams

Bka' gdams

pa

Bka' brgyud
Bka' brgyud

bstan 'dzin

Bka' brgyud

pa

nor

Bskal bzang rgyal mtshan

Kalu
Bskal bzang
Bskal bzang

rgya

mtsho

Gangshar

Gang shar dbang

po

Bka' bzhi
Ka bzhi

Ka bzhi dgon
Bka' bzhi dgon

Bka' bzhi Dgon

pa

Bka' bzhi Sprul sku

bu

Bka' bzhi Sprul sku Blo gsa! thub bstan

Bka' bzhi

pa

Rigs pa'i

seng ge

Karma
Karma Chags med

Karma sgrub

brgyud chos kyi

seng ge

TABLE
NAMES

OF

TIBETAN

WORDS

AND

703

Karma Kagyii
Karma Kagyiipa
Karma Thinley Rinpoche

Karmapa
Karmapa

Rangjung

Karmapa

Wangchuk

Rikpay

Dorje

Dorje

Kathok

Kathok Rmang

gsar

Kham
KhamSumdrak

Kham Sumdrak

Gonpa

Khamche

Khamche

Shedrup

Dargyay Ling

Khampa

Khana
Khangna
Khangsar
Khangsar

Dampa Rinpoche

Khangsar

Khenchen

Ngawang Khyentse

Thubten Nyingpo
Khangsar

Khenchen

Ngawang

Lotro

snyingpo

Khangsar

Khenpo

Ngawang

Khyentse

Thubten Nyingpo
Khangsar

Khenpo

Ngawang Yonten

Gyatso

Khangsar

Labrang

Khangsar

shabdrung

Khangsar

Shabdrung

Dampa Rinpoche

Khangsar

Shabdrung

Dampa Rinpoche

Ngawang Lotro Shenphen Nyingpo

Khangsar

Shabdrung

Ngawang

Lotro

Tendzin Nyingpo

Khangsip
Karma Bka' brgyud

pa
Rin po

Karma Bka' brgyud

Karma phrin las

che

Karmapa
Karma

pa

Rang byung rig pa'i rdo rje

Karma

pa

Dbang phyug rdo rje

Ka thog

Ka thog Rmang

gsar

Khams
Khams

gsum grags

Khams

gsum grags

Kharns

bye

dgon

pa

Khams bye Bshad sgrub dar

rgyas

gling

Khamspa

Khana
Khangna

Khanggsar
Khang

gsar

Dam

pa

Khang

gsar

Mkhan chen N gag dbang

Rin

po

che

mkhyen brtse thub bsran snying

Khang

gros

gsar

snying

Khang

gsar

Mkhan chen Ngag dbang blo

po
Mkhan

po

Ngag dbang

mkhyen brtse thub bstan snying

gsar Mkhan po
ran rgya mtsho
Khang gsar bla brang

Khang

Khang

gsar

po

po

Ngag dbang

zhabs drung

yon

Khang

gsar

zhabs drung Dam

pa

Rinpoche
Khang

gsar

Rinpoche

Ngag dbang blo

phan snying
Khang

gros

gsar

po
zhabs drung N

bstan 'dzin snying

Khangsrib

pa
gros gzhan

zhabs drung Dam

po

gag

dbang blo

Khardo

SAINT

IN

SEATTLE

Trulku

Kha'u Drakdzong

Khenchen Jam pal Zangpo

Khenchen

Kapshipa

Khenchen

N gawang Chodrak

Khenchen

Ngawang

Khenchen

Samten Lotri:i

Khenchen

Sangyay

Khenchen

Shenga

Khenpo Appey

Rikpay

Sengge

Samten Lotro

T endzin

Khenpo

Choga

Khenpo

Dakho

Khenpo Jamyang

Sherab

Khenpo

Kangshar

Khenpo

Kangshar

Khenpo

Khyenrab

Khenpo

Khyenrab

Khenpo

Kunga Wangchuk

Khenpo

Kuse Appey Yonten Zangpo

Khenpo

Ngal{ga

Khenpo

Ngawang

Khenpo

Palden Lotro Gyaltsen

Khenpo

Rukho

Khenpo

Sangye

Khenpo

Shenga

Wangpo

Chokyi

Oser

Rinchen

Rinchen

Khenpo Trinlay

Chophel

Khetsun Sangpo

Khon
Khuna Mchog sprul Jamyang

Sherab

Gyatso

Khunu Lama
Khunu Lama Tendzin

Gyaltsen

Kha'u Brag rdzong

Mkhan chen 'Jam dpal bzang

Mkhan chen Bka' bzhi

pa'i

pa

po

Rigs

seng ge

Mkhan chen Ngag dbang chos

Khenchen

Ngag dbang bsam

grags

gran

blo

gros
Mkhan chen Bsam

gran

Mkhan chen Sangs

rgyas

Mkhan chen Gzhan dga'

blo

gros

bstan 'dzin

Mkhan

po

A pad

Mkhan

po

Chos dga'

Mkhan

po

Zla kho

Mkhan

po

'Jam dbyangs

Mkhan

Gang shar

Mkhan

po
po

Mkhan

po

mK.hyen

rab

Mkhan

po

Mkhyen

rab chos kyi 'od

Mkhan

po

Kun dga' dbang phyug

Mkhan

po

Ku

Mkhan

po

Ngag dga'

Mkhan

po

Ngag dbang rin chen

Mkhan

po

Dpalldan blo

Mkhan

po

Ru kho

Mkhan

Sangs

Mkhan

po
po

Mkhan

po

'Phrin las chos 'phd

shes rab

Gang shar dbang

se

po

zer

A pad Yon tan bzang

gros

rgyal

mtshan

rgyas

rin chen

Gzhan dga'

po

Mkhas btsun bzang

po

'Khon
Khu
rab

na
rgya

Mchog sprul 'Jam dbyangs

shes

mrsho

Khu

nu

Blama

Khu

nu

Bla

rna

Bstan 'dzin rgyal mrshan

TABLE

OF

TIBETAN

WORDS

AND

NAMES

Khunu Rinpoche

Tendzin Gyalcsen

Khusi Drakgon

Khyabdak

Ngawang

Khyenrab

Chokyi Oser

Samcen

Khyencse

Khyencse

Wangchuk

Khyencse

Wangpo

Khyungpo

Naljor

Konchok

Chodar

Konchok

Lhiindrup

Kongcriil

Kongcriil
Konyak

Yoncen

Gyacso

Kundun Rinchen

Chokdrup

Kunga Loera
Kunga Rinchen
Kunga Ten pay Locro
Kunrik
Kunrik

Lopdra

Kunzang

Nyima

Kunzang

Shedrup

Kunzang Tsultrim
Kuse

Kuse Appey Yonten Zangpo

Kuse Drak
Kuyang Ia

Kyashiil Trulku Kunzang

Kyichu
Kyirong

Chokyi Nyima

Kyirong Jowo
KyirongJowo

pa

'Phags

Wa ti

Kyura

Khu

nu

Rinpoche

Bscan 'dzin rgyal

mtshan

Khu si brag dgon

Khyab

bdag Ngag dbang bsam

Mkhyen rab chos kyi 'od

zer

Mkhyen brtse

Mkhyen

brcse dbang phyug

po

Mkhyen brtsc dbang

Khyung

po

mal 'byor

Dkon mchog chos dar

Dkon mchog !hun grub

Kong sprul
Kong sprul Yon tan

Dkonyag

rgya

mtsho

gcan

Sku mdun Rin chen mchog grub

Kun dga' blo

gcos

Kun dga' rin chen

Kun dga' bstan pa'i blo

gros

Kun rig

Kun gzigs slob

grwa

Kun bzang nyi

rna

Kun bzang bshad sgrub

Kun bzang tshul khrims
Kuse

Ku seA pad Yon tan bzang

po

Kuse brag
Dkon dbyangs

lags

Skya shu! Sprul sku Kun bzang chos kyi

nyima

Skyid chu
Skyid

rang

Skyid rongJo
Skyid
Skyu

rang
ra

bo

jo bo 'Phags

pa

Wa ti

706

SAINT

IN

SEATTLE

lama
LamaDawo
LamaDorje
LamaGendun

Lama Gendun Zangpo

LamaJamyang

Gyalcsen

Lama Kalsang Gyaltsen

Lama Kalu Rinpoche

LamaKunga

Lama Tendzin Gyaltsen

Langkhor
Lekpa

Lekpa Rinpoche

Lhagang

Lhagyal
Lhapchi

Lhasa

LhasaJowo

Lhacse
Lhatse Dzong

Lhokha
Ling Rinpoche
Lingtshang

Guzi

Lichang

Lichang Achar
Lichang

Dezhung

Lichang Gonchen

Lithang Othok

Longchen

R.abjampa

Longchenpa
Locer Wangpo
Lotro Wangchuk
Luding

blama
Bla

Bla

rna
rna

Zla 'od

Rdo rje

Bla
Bla
Bla
Bla

Bla
Bla
Bla

rna
rna
rna
rna
rna
rna
rna

Dge 'dun
Dge 'dun bzang
'Jam dbyangs

Legs

Ka lu Rin

po

che

Kun dga'
Bscan 'dzin rgyal mcshan

pa
pa

Rin

Lhasgang
Lha rgyal

Lhaphyi
Lhasa

rgyal mtshan

Bskal bzang rgyal mcshan

Giang 'khor

Legs

po

po

che

Lha saJo bo
Lha

rcse

Lha rtse Rdzong.

Lho kha
Gling Rin

po

che

Gling cshang 'Go zi

Li chang
Li chang A char

Li chang Sde gzhung

Li chang Dgon chen
Li chang '0 chog

Klong chen R.ab 'byams

Klong chen
Blo

gcer

pa

dbang

po

pa

Blo

gros

dbang phyug

Klu sdings

TABLE

NAMES

OF

TIBETAN

WORDS

AND

707

Luding Gyalsay
Luding Khenpo
Luding Khenpo

Jam yang Ten pay Nyirna

Luding Labrang
Luding Shabdrung
Lungrik

Nyirna

Lungrik Wangchuk

Magzorrna

Mal

Mal Lotsawa
Mangkhar
Mangkhar

Mangthi:i

Nyugulung

Ludrup

Mangyul

Kyirong

Marpa

Maysho

Mila
Milarepa
Mingyur

Mingyur

dgon

Mingyur

Gyaltsen

Mingyur

Rinpoche

Min yak

Minyak

Bka' bzhi

pa

Rikpay Sengge

Min yak Gangkar

Minyak

Gangkar

Sprul sku

MinyakJakla

Minyak

Kunga Sonam

Minyak Lungrik Wangchuk

Minyak Rikhii

Minyak

Rikhii Onpo Trulku

Minyak

Rikhii Trulku

Klu sdings

Klu sdings

sras
rnkhan po
Rgyal

Klu sdings Mkhan

bscan pa'i nyi

po

'Jam dbyangs

rna

Klu sdings bla brang

Klu sdings Zhabs drung
Lung rigs nyi

rna

Lung rigs dbang phyug

Drnagzorrna

Mal
MalLo tsa ba
Mangrnkhar

Mang rnkhar Myu

gu

Mang thos Klu sgrub

Mang yul Skyid

grong

lung

pa

Mar

Srnadshod

Mila
Mi Ia Ras

pa

Mi 'gyur
Mi 'gyur dgon

Mi 'gyur rgyal rntshan

Mi 'gyur Rinpoche

Minyag
Mi

nyag

bKa' bzhi

Mi

nyag

Gangs dkar

Mi

nyag

Gangs dkar Sprul sku

Mi

nyag

Lcags

Mi

nyag

Kun bzang bsod

Mi

nyag

Lung rigs dbang phyug

Mi

nyag Ri

khud

Mi

nyag Ri

khud Dbon

pa

Rigs pa'i

seng ge

Ia

narns

po

Sprul sku

Mi

nyag Ri

khud Sprul sku

yo8

Minyakpa

SAINT

IN

SEATTLE

Palden Chokyi

Gyaltsen

Mipham

Mipham Jamyang Namgyal

Monlam

Mii
Mii Rabjampa
Miipa Khenpo

Nakchukha
Nalendra

Nalendra

Chobgye

Trichen

Namdak Trulku
Namgyal

Dorje

Nangchen
Nangchen

Khampa

Nangchen

Sdom

pa

Nangdzin Wangmo

Naro Khachoma
Naropa
Narthang

Naysep

Ngakchang

Chenpo

behu

Ngakchang

Kunga Rinchen

Ngakchang

Sonam Chophel

Ngamring
Ngamring

Chos sde

Ngamring

Dzong

Ngamring

Dzongpon

Ngari
Ngari Trulku

Ngawang

Chodrak

Ngawang

Gyaltsen

Ngawang

Khedrup

Gyatso

Mi

nyag pa

Dpalldan

chos gyi

rgyal mtshan
Mipham
Mi pham 'Jam dbyangs

rnam

rgyal

Smonlam

Mus

Mus Rab 'byams

Mus

pa

Mkhan

pa
po

Nagchu kha

Na lendra
Na lendra Bco brgyad Khri chen
Rnam dag Sprul sku

Rnam rgyal rdo rje

Nang chen

Nang chen Kharns

pa

Nang chen Sdom

Nang 'dzin dbang
Na

ro

Na

ro pa

pa be
mo

Mkha' spyod

hu

rna

Snar thang
Gnas gseb

po

Sngags

'chang chen

Sngags

'chang Kun dga' rin chen

Sngags

'chang Bsod

nams

Ngam ring
N gam ring Chos sde

Ngam ring Rcizong

Ngam ring rdzong dpon
Mnga' ris
Mnga' ris Sprul sku

chos 'phel

N gag dbang chos

grags

Ngag dbang rgyal mtshan

Ngag dbang mkhas grub

rgya

mtsho

TABLE

OF

TIBETAN

WORDS

AND

NAMES

Ngawang

Khyenrab

Lekshay Gyatso

Ngawang

Kunga Rinchen

Ngawang

Kunga Ten

Ngawang

Kunga TrinlayTrashi

Ngawang

Legdrup

pay

Gyaltsen

N gawang Lekpa
Ngawang

Lotro

Ngawang

Lotro Nyingpo

Ngawang

Lotro Shenphen

Nyingpo

Ngawang

Nyima

Ngawang

Rinchen

Ngawang

Samten

Ngawang

Sam ten Lotro

Ngawang

Shedrup

Gyatsho

Ngawang Thutop Wanchuk

Ngawang

Yonten Gyatso

Ngawang

Zangpo

Ngor

Ngor Ponlop Loter Wangpo

Ngor Ponlop Ngawang

Legdrup

Ngorchen

Ngorchen

Konchok

Lhtindrup

Ngorchen

Kunga Zangpo

Ngorpa
Niguma
Nub Lama

Nub LamaJamyang

Khyenrab

Nyalam

Nyanang

Nyanang

Grod

pa

phug

Nyarak
Ngag dbang mkhyen

rab legs bshad

rgya

mtsho
Ngag dbang kun dga' rin chen

Ngag dbang kun dga' bstan pa'i rgyal

mtshan
Ngag dbang kun dga' phrin las bkra shis
Ngag dbang legs grub

Ngag dbang legs

pa

Ngag dbang blo

Ngag dbang blo

Ngag dbang blo

snying

gros
gros
gros

snying

po

gzhan phan

po

Ngag dbang nyi

ma

Ngag dbang rin chen

Ngag dbang bsam
Ngag dbang bsam

gran
gran

gros
rgya mtsho

blo

Ngag dbang bshad sgrub

Ngag dbang mthu stobs dbang phyug

Ngag dbang
N gag dbang

yon tan rgya

bzang po

mtsho

grer

dbang

Ngor
Ngor Dpon slob Blo

po

Ngor Dpon slob Ngag dbang legs grub

Ngor chen

Ngor chen Dkon mchog !hun grub

Ngor chen Kun dga' bzang

Ngor

po

pa

Niguma

NubBlama
Nub bla

ma

'Jam dbyangs

Nyalam

Nyanang
Nya

nang

Nya brag

Grod

pa

phug

mkhyen rab

710

SAINT

IN

SEATTLE

Nyarak Kunga Zangpo

Nyarak Labrang
Nyarak Ttulku

Nyendrak

Lungrik Nyima

Nyiga

Nyiga Dorjechang
Nyiga Dorjechang

Kunga Nyima

Nyiga Kunga Nyirna

Nyiga Rinpoche
Nyingma
Nyingma

lama

Nyingmapa

Nyugulung

Onpo
OnpoTenli

Onpo Trulku
Onto

Omopa
Omopa Jam

yang

Khyenrab

Ontriil

Ontriil Jamyang

Kunga Tenpay Gyaltsen

Ontriil Rinpoche
Ordzong

rgyen

Geshe

J igme Chokyi W ango

Orgyen Kyap
Orgyen Tendzin Norbu
Osal Larigang

Othok

Pal Lhagang

Palden Chokyi Gyaltsen

Palden Chokyong

Palden Lhamo
Palden Lotro Gyaltsen

po

Nya brag Kun dga' bzang

Nya brag Bla brang

Nya brag Sprul sku
Snyan

grags

lung rigs nyi

rna

Nyidga'

Nyi dga' Rdo rje 'chang

Nyi dga' Rdo rje 'chang Kun dga' nyi

Nyi dga' Kun dga' nyi
Nyi dga' Rin

po

che

Rnyingrna
Rnying

rna

bla

Rnyingmapa
Myugulung

rna

rna

rna

Dbonpo
Dbon

Dbon

po
po

Bstan li
Sprul sku

Dbon scod
Dbon stodpa

pa

Dbon stod

'Jam dbyangs

mkhyen

rab

Dbon sprul
Dbon sprul 'Jam dbyangs

kun dga' bstan

pa'i rgyal mtshan

Dbon sprul Rin

po

che

'0 rdzong Dge bshes

0
0
0

rgyan
rgyan
rgyan

'Jigs med chos kyi dbang

skyabs
Bstan 'dzin

'Od gsa! La ri

sgang

'0 thog
Dpal Lha

sgang

nor

bu

po

Dpalldan chos kyi rgyal mtshan

Dpalldan chos skyong

Dpalldan lha

Dpalldan blo

rno
gros

rgyal mtshan

TABLE
NAMES

OF

TIBETAN

WORDS

711

Palgon Zhal
Palpung

Palpung
Palpung Situ Rinpoche
Wanchok

Perna

Gyalpo

Paltrtil
Palyul Lama
Palyul Lama Sherab

Panchen Rinpoche
Perna Chodzom
Perna Trinlay
Perna Wangdrak
Phidampa

Oser

AND

Phadampa

Sangyay

Phagmotrupa

Phakchok
Phakpa
Phakpa Rinpoche

Phankhang
Khedrup

Khenpo

Ngawang

Gyatso

Phende
Phende

abbot Kunga Ten pay Lotro

Phende

Khenpo

Tenpay

Gyaltsen

Phende

Khenpo

Phende

Labrang

Phende

Lhakpa

Phende

Lhakpa T she ring

Phende

Shabdrung

Ngawang

Kunga

Palden Lotro Gyaltsen

Phendekhang

Phenkhang
Phenpo
Phenpo

Nalendra

Phenytil
Opal

mgon

Zhal

Opalspungs
Opal

spungs

Opal

spungs

Si tu Rinpoche

dbang mchog rgyal

Padma

po

Opal sprul

Opal yul Bla

rna

Opal yul Bla

rna

Pal). chen Rin

Padmachos

po

Shes rab 'ad

che

'dzom

Padma phrin las

Padma dbang

grags

zer

Pha dam

pa

Pha dam

pa

Phag

rgyas

Sangs

rna gru pa

'Phags

mchog

'Phags

pa

'Phags

pa

Rin

po

che

Phan khang Mkhan

mkhas grub

rgya

po

Ngag dbang

mtsho

Phan bde
Phan bde Kun dga' bstan pa'i blo
Phan bde Mkhan

po

gros

Ngag dbang kun

dga' bstan pa'i rgyal mcshan

Phan bde Mkhan

po

Opalldan

rgyal mcshan
Phan bde Bla brang
Phan bde Lhag

pa

Phan bde Lhag

pa

cshe ring

blo

gros

Phan bde Zhabs drung

Phan bde khang

Phan khang

'Phan

po

'Phan

po

'Phan yul

Na lendra

712

IN

SAINT

SEATTLE

Phi.imshok
Phi.intshok

Gyaltsen

Phi.imshokling

Phi.imsok

Drolma

Pon Tshang

Pongen Orgyen Kyap

Ponlop

Loter Wangpo

Ponlop

Monlam

Ponlop

Ngawang

Ponlop Shedrup

Legdrup

Ponpo Lama Lotro Wangchuk

Ponsho

Porong
Po tala
Ra'ok

Ra'ok Trakseng
Rabjam

Choje Kunga Yeshe

Rabjampa

Kunga Yeshe

Rabten Wangyal
Radreng
Radreng T rich en

Radreng Trulku
Rakshi.il

Rakshi.il

Drukpa

Rakshi.il

Drukpa Tobju

Rakshi.il

Traruk

Ralung
Randa
Randa Chime

Rangjung

Rikpay

Ran yak

Rama Lingpa
Rikhi.i

Phun tshogs

Phun tshogs

rgyal mtshan

Dorje

Phun tshogs gling

Phun tshogs

rna

sgrol

Dpon tshang
Dpon

rgan

rgyan

skyabs

Dpon slob Blo gter dbang

po

Dpon slob Smon lam

Dpon slob Ngag dbang legs grub

Dpon slob Bshad sgrub

Dpon

po

Bla

rna

Blo

gros

dbang phyug

Bon shod

Po

rong

Po to la

Ra'og
Ra 'og Grags
Rab 'byams

seng
Chos rje Kun dga'

Rab 'byams Kun dga'

Rab brtan dbang rgyal

ye

shes

ye

shes

Rwa

sgreng

Rwa

sgreng

Khd chen

Rwa

sgreng

Sprul sku

Rag shul

Rag shu! 'Brug pa

Rag shu! 'Brug

pa

Rag shu! Khra

rug

Stobs bcu Rinpoche

Rwalung
Ra brda

Ra brda 'Chi med

Rang byung rig pa'i rdo rje

Ra

nyag

Rama gling
Ri khud

pa

TABLE
NAMES

OF

TIBETAN

WORDS

AND

713

Rikhii Kusho

Rikhii Kusho Jigme Chokyi Oser

Rikhii Onpo Trulku

Rikhii Onuiil Kunga T
Gyaltsen

Rikpay

Sengge

Rirnshi Surkhang
Rinchen Chokdrup
Rinchen Tsering
Rinpoche
Rolpay

Dorje

enpay

Rolpay

Dorje Trulku

Rongton

Rongton Sheja Kunrik

Sachen

Sachen Kunga Nyingpo

Sakya

Sakya Dagchen Kunga Lotro

Sakya Geshe Tashi Narngyal

Sakya Khenpo SangyayTendzin

SakyaKhon

Sakya PaiJ<Jita
Sakya Phiintsok

Phodrang

Sakya Phiintsok

Phodrang

Ngawang

Dagchen

Thutop Wanchuk

Sakya Phiintsok

Phodrang Jigdral

Dagchen
Sakya Ponlop Monlarn

Sakya Thegchen

Choling

Sakya T richen
Sakya Tripa

Sakya Tripa Ngawang

Kunga

Sonarn
Ri khud Sku zhabs

Ri khud sku zhabs 'Jigs med chos

kyi 'odzer
Ri khud Dbon

po

Sprul sku

Ri khud Dbon sprul Kun dga' bstan pa'i

rgyal mtshan

Rigs pa'i

seng ge

Rim bzhi Zur khang

Rin chen mchog grub

Rin chen tshe ring

Rin

po

che

Rol pa'i rdo rje

Rol pa'i rdo rje Sprul sku

Rongston
Rong ston Shes bya kun rig
Sa chen

Sa chen Kun dga' snying

po

Saskya

gros
Dge bshes Bkra shis rnarn rgyal
Mkhan po Sangs rgyas bsran

Sa skya Bdag chen Kun dga' blo

Sa skya
Sa skya

'dzin
Sa skya 'Khon

Sa skya Pal}c}.ita
Sa skya Phun tshogs

Pho brang

Sa skya Phun tshogs

Pho brang Bdag

chen Ngag dbang mthu stobs dbang

phyug
Sa skya Phun tshogs Pho brang 'Jig bra!

bdagchen
Sa skya Dpon slob Smon lam

Sa skya Theg chen Chos gling

Sa skya Khri chen

pa
Khri pa

Sa skya khri

Sa skya

bsodnams

Ngag dbang kun dga'

714

SAl NT

IN

SEATTLE

Sakya Trizin
Sakyapa

Sarnten Lotro

Sarnye
Sangyay

Gyatso

Sangyay

Nyenpa

Sangyay

Nyenpa

Sangyay

Nyenpa Drupchen Trashi Paljor

Sangyay

Nyenpa

Sangyay

Nyenpa Shedrup Ten pay Nyirna

Sangyay

Nyenpa Trulku, Shedrup

Tenpay Nyirna

Drupchen

Rinpoche

Sangyay

Rabten

Sangyay

T endzin

Sangye

Rinchen

Sap a!].
Sengdongrna

Sera
SeraJe
Serdokchen

Serdokchen

Pa!].chen

Shakya

Chokden

Sertok

Shabdrung
Shabdrung

Champa Narnkha

Kunzang

Ten pay Gyaltsen

Shabdrung

Kunga Gyurrne

Shabdrung

Ngawang

Nyingpo
Shakabpa
Shakya Chokden

Lotro Tendzin

Shalshipa

Shamar
Sharnar Chokyi Wangchuk
Sa skya khri 'dzin

Sa skya

pa

Bsarn gtan blo

Bsarn
Sangs
Sangs
Sangs
Sangs

yas
rgyas
rgyas
rgyas
rgyas

gros

rgya rntsho
rnnyan pa
gnyan pa Grub
gnyan pa Grub

chen
chen Bkra

shis dpal 'byor

Sangs

Sangs

bstan
Sangs

rgyas gnyan pa
rgyas gnyan pa
pa'i nyi rna

po

che

Bshad sgrub

rgyas rnnyan pa Sprul

rna
rgyas rab brtan

sgrub bstan pa'i nyi

Sangs

Rin

sku, Bshad

Sangs

Sangs

rgyas
rgyas

bstan 'dzin

rin chen

Sa pa!].

rna

Seng gdong
Sera

Sera Byes

Gser rndog

can

Gser rndog Pal]. chen Shakya rnchog !dan

Gser tog

Zhabs drung
Zhabs drung Byarns

pa narn

rnkha' kun

bzang bstan pa'i rgyal rntshan

Zhabs drung Kun dga' 'gyur rned

Zhabs drung Ngag dbang blo

'dzin snying

Zhwa sgab
Shakya

po
pa Dbang

rnchog !dan

Zhal bzhipa

gros

bstan

phyug bde !dan

Zhwadrnar

Zhwa drnar Chos kyi dbang phyug

TABLE

OF

TIBETAN

WORDS

AND

NAMES

Shamar Kacmapa
Shamar Rinpoche
Shangpa

Shangpa

Kagyii

Shapdrung

Sonam Gyatso

Shar Lama
Sharchen

Mingyur

Gyaltsen

She'udo
Shechen
Shechen

Gyaltsab

Gyume Perna

Wanggyal
Shechen

Khenpo

Kangshar

Wangpo

Shechen

Korigrriil

Shechen

Omriil

Shechen

Omriil Gyurme

Wanggyal
Shechen

Wanggyal

~c }

i
t a Gyurme

Shechen

Rabjam

Shechen

Gyaltsab

Shedrup

Y arphel

Tutob

T utob

Shedzang

Shelkar
Shelkar

Dzong

Shenga

Shenga

Rinpoche

Shenphen

Chokyi Nangwa

Shenphen

Thayey

Shenphen
Sherab

Thayey Trulku

Gyaltsen

Shongron
Shongron

Dorje Gyaltsen

Shuchen
Shuchen

Par;t<;iita

Zhwa dmar Karma

Zhwa dmar Rin

Shangs

pa

Shangs

pa

po

pa
che

Bka' brgyud

Zhabs drung Bsod

Shar Bla

T sui trim Rinchen

nams rgya

mtsho

rna

Shar chen Mi 'gyur rgyal mtshan

Zhe'u mdo
Zhe chen

Zhe chen Rgyal tshab 'Gyur med padma

dbang rgyal

Zhe chen Mkhan

po

Gang shar dbang

po

Zhe chen Kong sprul

Zhe chen Dbon sprul

Zhe chen Dbon sprul 'Gyur med mthu

stobs

rnam

rgyal

Zhe chen P ~< ;i

i
ra 'Gyur med mthu stobs

rnam

rgyal

Zhe chen Rab 'byams

Zhe chen Rgyal tshab

Bshad sgrub

yar

'phel

Zhe 'dzang
She! dkar

She! dkar rdzong

Gzhan dga'
Gzhan dga' Rin

po

che

Gzhan phan chos kyi

snang

Gzhan phan mtha'

yas

Gzhan phan mtha'

yas

ba

Sprul sku

Shes rab rgyal mtshan

Shongs

ston

Shongs

ston Rdo rje rgyal mtshan

Zhu chen

Zhu chen P ~ < ;i

i
t a Tshul khrims

rin chen

716

Shuchen Tsultrirn

SA I N T

I N

S E A TT L E

Rinchen

Sining
Situ

Situ P;u:lchen
Situ P;u:lchen

Chokyi]

Situ Perna Wanchok

ungnay

Gyalpo

Situ Rinpoche
Situ Rinpoche

Perna Wanchok

Sonarn Chophel

Sonam Drolkar
Sonam Gyatso

Sonam Tsedzorn
Sonarn Tserno

Gyalpo

Soong Lama
Surkhang

Surkhang

Wangchen

Surkhang

Zhabpay

Delek

Surrnang
Surrnang

Chogyam

Surrnang

Di.idsithil

Surrnang

Rolpay

Trungpa

Trulku

Dorje

TakmoLi.ijin
Taktser Rinpoche

Tanak
Tanak Thubten
Targyay
T ashi N arngyal
Tashilhunpo

Thubten Jigrne Norbu

T endzin Dawo
T endzin Gyatso
Tendzin

Nyendrak

Zhu chen Tshul khrirns

rin chen

Zi ling
Situ

Si tu

Si tu P a ~ chen

chen Chos kyi 'byung

Si tu Padrna dbang rnchog rgyal

gnas

po

Si tu Rin

po

che

Si tu Rin

po

che Padrna dbang rnchog

Bsod

po
narns

chos 'phel

Bsod

narns

sgrol dkar

Bsod
Bsod

narns rgya
narns tshe

Bsod

narns rtse rno

rgyal

rntsho
'dzorn

Gsang Bla rna?

Zur khang
Zur khang Dbang chen dge legs
Zur khang Zhabs pad
Zur

rnang

Zur

rnang

Chos

rnang

Bdud rtsi rnthil

rgyam

Drung

pa

Sprul

sku
Zur

rnang Rol pa'i rdo rje

Stag rno Ius sbyin
Stag 'tsher Rin po che Thub
rned nor bu
Rta nag

Zur

Rta

nag

Dar

rgyas

Thub bstan

Bkra shis

rnam

rgyal

bstan 'jigs

Bkra shis !hun

po

Bstan 'dzin zla 'od

Bstan 'dzin

rgya

Bsran 'dzin

snyan grags

rntsho

TABLE
NAMES

Tendzin

Tenpay

OF

TIBETAN

WORDS

AND

717

Gyaltsen

Gyaltsen

terti:in
Terti:in Rolpay

Dorje

Thaklung

Thaklung Anyen tshang

Thangtong

Gyalpo

Tharlam
Tharlam Jamyang

Losal

Tharlam Khenpo Jamyang Sherab

Tharthang

T rulku

Thartse
Thartse

Khenpo

Champa

Kunga

Thartse Khenpo

Champa

Kunga

Champa

Namkha

Tendzin

Ten pay Gyaltsen

Thartse

Khenpo

Chime
Thartse Khenpo

Thartse

Si:inam

Gyatso

Labrang

Thartse Shabdrung

Thartse Shabdrung

Kundga

Thartse Shabdrung

Kunga Gyurme

Thartse Shabdrung

Lama Kunga

Thokmay

Sangpo

Thrangu

Thrangu Rinpoche

Thubten

Thubten

Chokyi Dorje

Thuchen Jampal Tendzin

Topden
Trakshlil Trinlay
Bstan 'dzin rgyal mtshan

Bstan pa'i rgyal mtshan

gter ston
Gter ston Rol pa'i rdo rje

Thag lung

Thag lung A

gnyan

Thang stong rgyal

Thar lam

tshang

po

Thar lam 'Jam dbyangs

Thar lam Mkhan

po

blo gsa!

'Jam dbyangs

shes

rab
Dar thang Sprul sku
Thar rtse

Thar rtse Mkhan

po

Byams

pa

kun dga'

po

Byarns

pa

kun dga'

bstan 'dzin

Thar rtse Mkhan

bstan pa'i rgyal mtshan

Thar rtse Mkhan

po

Byarns

po

Bsod

pa nam

mkha' 'chi med

Thar rtse Mkhan

nams rgya

mtsho

Thar rtse Bla brang

Thar rtse zhabs drung

Thar rtse zhabs drung Kun dga'

Thar rtse Zhabs drung Kun dga' 'gyur

med

Thar rtse Zhabs drung Bla

Thogs med bzang

rna

Kun dga'

po

Khra 'gu

Khra 'gu Rin

po

che

Thub bstan
Thub bstan chos kyi rdo rje

Mthu chen 'Jam dpal bstan 'dzin

Stobs ldan

Drag shu! phrin las

718

ASAINTINSEATTLE

Trakshtil Trinlay Rinchen

Traruk

Traruk Trulku

Trashi Chode Ontrtil

Trashi Paljor

Trashi Tshering
Trehor
Trehor Dhongchog

Trulku Tenpay

Gyaltsen

Trichen Trakshiil Trinlay Rinchen

Trindu
Trindu Pon Tshang

Trindu Dzong
Trinlay

Trinlay Chophel
Trinlay Norbu

Trinlay Paljor Zangmo

Tripa

Tripa Ngawang Thutop Wanchuk

Trogawa

Rinpoche

Tromchar

Trulku
Trulku Anjam
Trulku Kunzang

Trulku Kunzang

Chokyi Nyima

Trulku Kunzang Tsuluim

T rulku Losal Thubten

Trungyig
T rungyig Tsecho
Tsang

Tsang Lhatse
Tsangnyon
Tsangnyon

Heruka

Drag shul phrin las rin chen

Khra
Khra

rug
rug

Sprul sku

Bkra shis chos sde Dbon sprul

Bkra shis dpal 'byor

Bkra shis tshe ring
Tre hor
Tre hor Gdong thog Sprul sku Bstan pa'i

rgyal mtshan

Khri chen Drag shu! phrin las rin chen

Khri 'du

Khri 'du Dpon tshang

Khri 'du rdzong

Phrin las

'Phrin las chos 'phel

nor

Phrin las

bu

Phrin las dpal 'byor bzang

Khri

pa

Khri

pa

mo

Ngag dbang mchu stobs dbang

phyug

Khrom char
sprul sku

Sprul sku A 'jam

Sprul sku Kun bzang

Sprul sku Kun bzang chos kyi nyi

Sprul sku Kun bzang tshul khrims

Sprul sku Blo gsa! chub bstan

Drungyig

Drung yig Tshe chos

Gtsang
Gtsang Lha rtse
Gtsang
Gtsang

smyon
smyon

He

ru

ka

rna

TABLE

OF

TIBETAN

719

NAMES

Tsangpo

Tsharchen
Tsharchen

Losal Gyatso

Tsharpa

Tshembupa

T shewang

Diidiil

T shewang

Gyurme

Tsongkhapa
Tsultrim Gyaltsen
T sultrim Gyatso

T sultrim Rinchen

WORDS

AND

Umdzay

Umdzay

Cho Phlintsok

Umdzay

Trashi

Wangchuk
Wangpo

Labrang

Wara. See also Ara.

WaraLama
Wara Shabdrung
Wasi

Yangpachen
Yarnay

Khenpo

Y arnay Khenpo

Yeshe Nyima
Yilhung

Samren Lorro

Yilhung Lhagyal
Yonga

Yongdzin

Yongdzin

Ling

Yongdzin

Ling Rinpoche

Yongdzin

Pa1_1gita

Minyakpa

Chokyi Gyaltsen
Gtsang

po

Tshar chen

T shar chen Blo gsa!

Tshar

rgya

mrsho

pa

Tshem bu

pa

Tshe dbang bdud 'dul

Tshe dbang 'gyur med

Tsongkha

pa

Tshul khrims

rgyal mtshan

Palden

Tshul khrims

rgya

Tshul khrims

rin chen

Db

mrsho

us

dbu mdzad
Dbu mdzad Chos phun rshogs

Dbu mdzad Bkra shis

Dbangphyug

Dbang

po

Bla brang

Wara

Wa

ra

Blama

Wa

ra

Zhabs drung

Wasi

Yangs

paean

Dbyar

gnas

Mkhan

po

Dbyar

gnas

Mkhan

po

gros

Bsam

gran

blo

Ye shes nyi

rna

Yid !hung
Yid !hung Lha rgyal

Yon dga'
Yongs

'dzin

Yongs

'dzin Gling

Yongs

'dzin Gling Rin

Yongs

'dzin Pal).gira

po

Mi

che

nyag pa

!dan chos gyi rgyal mtshan

Dpal

720

Yongdzin

Pai;H#ta

SAINT

IN

SEATTLE

Palden Chokyi

Gyaltsen

Yongdzin

Ponlop Shedrup

Yongdzin

Ponlop Shedrup Yarphel

Yonru

Yonru Tenon Chime

Yonru T erton Chime Dorje

Yonru Rabsal
Yonren Gyarso
Yonren Zangpo

Yurhok

Zimok Rinpoche

Champa

Ngawang

Tendzin Nyendrak

Zimwok
Zimwok

Rinpoche

Zimwok Trulku
Y ongs 'dzin PaiJ.9ita

Dpalldan chos gyi

rgyal mtshan
Yongs

'dzin Dpon slob Bshad sgrub

Yongs

'dzin Dpon slob Bshad sgrub

yar

'phel

G.yon

ru

G.yon

ru

Gcer

scon

'Chimed

G.yon

ru
ru

Gter

scon

'Chimed

G.yon

Yon tan

Rab gsa!

rgya

mtsho

Yon tan bzang

G.yu thog

po

rdo rje

pa ngag
snyan grags

Gzims 'og Rinpoche

dbang bstan 'dzin

Byams

Gzim 'og

po

Gzims

'og Rin

che

Gzims

'og Sprul sku

Bibliography
Amundsen,

Edward (1910). In the Land of the Lamas:

ofTrashi/hamo

The Story

Tibetan

Lassie. London and Edinburgh, Marshall Brothers.

Angrup,

K., and S. Lall (1987). "Negi Lama and His

Contribution

to Buddhism."

Tibetan &vinu, vol. 22-8 (August),

Ardussi, John A. (1972). '"Brug-pa

Madman."

15-16.

M.A. the-

sis, University

ofWashington.

Aris, Michael (1979).

/(jngrkm.

pp.

Kun-legs, The Saintly Tibetan

Bhutan: The Early History of a Himalayan

Warminster:

Aris and Phillips.

---

(1992).

Photographs

Lamas,

Borderland

of China. New York: China House Gallery.

Arntun, Sonja (1990).

on

the occasion

pp.

[Appreciation

of Leon Hurvitt

B.C. [British Columbia] Asian Review,

35-38. Bastian, E. (1979). Obituary

journal of the International Association

dhist Studies, vol. 2-2,
Batchelor,

Stephen (1987).

--- (1994).

written

of his

retirement.)
3/4,

Princes and Brigands: joseph Rock's

of the Tibetan

p.

no.

of E. Conze.

of Bud-

n6.

The Tibet Guide. London: Wisdom.

The Awakening of the West:

The Encounter of Buddhism and Western

Cul-

ture. Parallax Press: Berkeley.

Bayer, Achim (1999).

gZhan-dga'

"The Life and Works

of mKhan-po

(1871-1927)."

M.A. thesis, University

Bharati, Agehananda

of Hamburg.

The Ochre Robe. London: George

(1962).

Allen and Unwin; 2nd

ed., Garden City N.Y.: Doubleday,

--- (1965).
--- (1974).
ofRampaism."

The Tantric

Tradition.

1970.

London,

Rider.

"Fictitious Tibet: The Origins and Persistence

The Tibet

Society Bulktin, vol. 7,

pp.

I-II.

Bloomington:

The Tibet

Society.

--- (1975).
Fields, ed., Loka,

"The Future (if any) ofTantrism."

of the Naropa Institute,

Anchor Press.

In Rick

journal

pp.

126-130. Garden City N.Y.:

722

---

(1977).

Kai/ash,

vol. 5-2,

"Broad, Noeticness

185-200.

---

(1978a)

James

F.

IN

SEATTLE

and Other Guentheriana."

pp.

"Actual

of the Mountains."

Indo-Tibetan

SAl NT

and

Ideal

Himalayas:

Hindu

Views

Anthropology:

The

In

Fisher,

Interface,

Himalayan

ed.,

pp.

77-82. Paris: Mouton Publishers.

---

(1978b).

Marchentibet

"Mundus

vult

decepi:

Falsche

Lamas,

ein

und vermischte

Esoterica."

In Hans

Peter

Duerr,

ed.,

Authentizitiit

und

Betrug in der Ethnologie,

pp.

am

38-57. Frankfurt

Main.

Borin, F. (1979). Le Tibet d'Akxandra

Karia

Buffetrille,

L 'Ethnographie,

(1987).

"Le

David-NeeL

rituel

de

Paris: Pion.

mariage

tibetain."

vol. 83 (no.

IQ0-101), PP 35-62.
Carlsen, William

N.Y.:

Nyack

Rinpoche

(1995).

Memoirs
Clear

Light

D. (1985).

College.

Tibet: In Search of a Miracle.

Carnahan,

Sumner,

with

Lama

Nyack,
Kunga

In the Presence of My ETII!mies:

ofTibetan

Publishers.

Tibet. Seattle: University

Nobleman

Carrasco,

Tsipon

P. (1959).

of Washington

Shugupa.

Santa

Land and Polity

Press. Cassinelli,

Fe:

in

C. W.

(1964).

"An

to

Introduction

the

Principality

of

Sakya."

American
Anthropologist,
Cassinelli,

C.

pp.

vol. 66-5,

W.,

Tibetan Principality:

and

1105-1109.

Robert

B.

Ekvall

(1969).

The Political Sys-

tem of Sa Skya. Ithaca, N.Y.: Corndl University Press.

Karma

Chang,

The Hundred

C[hun]

transl.

C[hi],

New Hyde Park, N.Y.: University

Coleman,

Guide to Tibetan Cen-

tres and Resources throughout

Combe, George A. (1926)

and Observations

ofMr.

Paul Sherab

and

ofTibetan

Culture: A

the World. London: Rider.

A Tibetan

(Dorje

on

chapter

Books.

A Handbook

ed. (1993).

Graham,

introductory

(1962).

Thousand Songs ofMilarepa.

on

Tibet.

Being the Travels

ofTachienlu:

ZOdba)

with

an

London:

T.

Buddhism

concluding

on

chapter

the Devil Dance.

Fisher Unwin. Reprinted

Bibliotheca

1975); znd reprint

Himalayica,

sec.

Ill,

vol.

(Kathmandu,

New

Ddhi, 1994-

Conze,

Edward

Prajnapiiramitii

(1967).

Materials for

Tokyo, Suzuki Research

---

Dictionary

of the

Sarnizdat

Publication

Foundation.

The Memoirs

(ca. 1979).

(England):

Literature.

Company.

of a Modern

Gnostic.

Sherborne

Dagpa, Lobsang,

Ngawang

Samten

Chophd

Oay

Goldberg)

and

Jared Rhoton, transl.

(1987)

Ngorchen

The

Beautifol

Ornament

of the

Three

Visions,

by

Konchog Lhun-

drup.

Singapore,

Ithaca, N.Y.: Snow Lion,

1991-

Golden

Vase

Publications;

znd

ed.:

BIBLIOGRAPHY

Dale, Ernest

(1969).

"Tibetan

723

Immigration

into the United

The Tibet Society

States."

no.

Bu/lttin,

Society. Davidson,

Wind Horse, vol.

3,

pp.

42-45. Bloomington:

Ronald M. (1981).

r, pp.

79-97

Berkeley: Asian Humanities

--- (1992).

The Tibet

"The Nor-pa Tradition."

"Preliminaty

Press.

Studies

on

Hevajra's Abhisamaya

and

the Lam- 'bras Tshogs-

bshad."
Buddhism:

eds.

Tibetan

107-132. Albany:

State University

of New

Tashi T. (1972).

"The Biography

of

In S. Goodman

and R. Davidson,

Reason and

Revelation,

pp.

York Press. Densapa,

'Gro-mgon

'Phags-pa,

Chos-rgyal

gros-rgyal-mcshan."
Washington.

Blo-

M.A. thesis, University

Deshung Rinpoche

(1995).

of

The Three Levels

of Spiritual Perception. Jared Rhoton, trans.

Boston: Wisdom;
Dezhung Rinpoche.

2nd ed. 2003.

See also Deshung Rinpoche.

of cited Tibetan works,

For

listing

see

below, Sde gzhur{g Lung rigs Sprul sku Kun dga' bstan
pa'i nyi

rna.

Dorje, Gyurme

Bath: Footprint

Himalayan
Helmut

Handbooks.

(1996).

Tibet Handbook

with Bhutan.

Downs, Hugh (1980). Rhythms of a

Village. San Francisco: Harper and Row. Eimer,

(1979). "Abte und Lehrer

Zentralasiatische
IJ, PP

Studien, val.

457-510

von

Ka4-thog."

Ekvall,

Robert

Brainerd

Kansu-Tibetan

Borcftr.

(1938a).

Gateway

to Tibet: The

Harris-

burg, Penn.: Christian Publications.

--- (1938b).

Monologues from the Chinese. Harrisburg,

--- (1946).

Christian Publications.

Harper Brothers; reprint: Wheaton,

dale House, 1968.

---

(1952).

and Young;

Tibetan

reprint

Sky/ines

New

Penn.:

Tibetan Voices. New York:

Ill.: Tyn-

New York: Farrar, Straus

York: Octagon Books, 1976.

---

(1954).

Tents against the Sky. New York: Farrar,

Straus and Young;

reprint:

Westchester,

--reprint:

(1960).

Ill.: Good News Publishers,

1978.

Faithful Echo. New York, Twayne

Publishers;

New Haven,
Conn.: College

--- (1963).

and University

"Seminar

Current Anthropology,

on

Press, 1975

Tibetan Society and Culture."

Octo-

ber, 1963.

--- (1964).
and Function.

Religious Observances

don: University

--- (1968).
Pastoralism.

in Tibet: Patterns

Chicago and Lon-

Fields

of Chicago

on

Press.

the Hoof Nexus of Tibetan Nomadic

In the series

G. and L. Spindler, eds., Case Studies in Cultural

Anthropology,

New York: Holt,

Rinehart

and Wilson.

724

---

(1974).

Personality,

"Tibetan

Nomadic

SEATTLE

Pasroralisrs:

Environments,

and Ethos."

Proceedings
n8-6

IN

SAINT

of the

American

Philosophical

Society,

vol.

pp.

(December),

519-537
Ekvall, Robert B., and James F. Downs (1963). "Note

Utilization

on Water

and Rule in

the Sakya

Domain."

journal ofAsian Studies, vol. 2.2.-3,

Pilgrimage.

Tokyo: Institute for

the Study of the Languages

Africa. Emery, Julie
dies

at 82.; holy

(1987).

man,

Epstein, Lawrence
Rgyal-dbang

Seattk

ory

on

Times, May 19, 1987,

p.

G3.

of the Second

and Annotation."

M.A. thesis,

Epstein, L., and R. Sherburne,

eds.

Tibetan Culture: Essays in Mem-

of Turrell V. Wylie. Lewiston,

Press. Fields, Rick (1981).

Narrative

Labrang

Karma

of Washington.

Rejlectiom

"Lama Kunga

(1968). "The Biography

Karma-pa,

Bagsi: Translation
University

and Cultures of Asia and

[obituary]

noted

Tibetan scholar."

(1990).

pp.

Tibetan

2.93-303. Ekvall, Robert B., and James F. Downs (1987).

N.Y.: Edwin Mellen

How the Swam

Came to the Lake: A

History of Buddhism

in America. Boulder: Shambhala;

Shambhala,

3rd ed., updated:

1992.. Franke, Herbert (1984). "Tan-pa,

Lama at the Court of the Grear Khans."

Ori-

Boston:

Tibetan

entalie Venetiana,

Berkeley:

vol. 1,

pp.

157-180.

Melvyn (1989). A History

Goldstein,

University

Tibet, I9IJ-I95I.

Press.

California

Melvyn,

Goldstein,

of Modem

of

William

Siebenschuh,

and Tashi Tsering

The Struggle for

(1997).

Modem

Tibet: The Autobiography

ofT ashi Tsering.

Armonk, N.Y.: M. E. Sharpe.

Goodman,

Steven

D. (1981).

"Mi-pham

rgya-mrsho:

An Account

of His Life, the Prim-

ing
Entitled

of

His

Works,

and

the

of

Structure

His

Treatise

mKhas pa'i tshul Ia

Jugpa'i sgo."
Humanities

Goodman,

Wind Horse, vol. 1,

pp.

58-78.

Berkeley:

Asian

Press.

S., and R. Davidson, eds. (1992.).

Tibetan Buddhism:

Reason and Revelation.

Albany: Stare University
Goullart, Peter (1959).

Tibetan Borderland.

of New York Press.

The Princes of the Black Bone: Life in the

Lon-

don: John Murray.

Grupper,

Samuel

M. (1980).

"The

Manchu

Imperial

Cult

of the

Early Ch'ing Dynasty:

Texts and Studies
Mukden."

sertation,

Gyarso,

on

the Tanrric

Sanctuary

ofMahakala

at

Ph.D. dis-

Janet

Indiana

(1981).

University.

"A Literary

Transmission

of the Traditions

rGyal-

ofThang-srong

po:
dissertation,

Study

California,

--- (1992.)
on

of Visionary

University

Buddhism

in

Tibet."

Ph.D.

of

Berkeley.
"Autobiography

in Tibetan Literature:

Reflections

Irs Modes of Self-

Presentation."

In S. Ihara, ed.,

465-478. Narita, Japan:

Narirasan

Shinshoji.

Tibetan

Studies,

vol. 2.,

pp.

Bl BLIOG

---

(1997).

Diary-Writing
In

S.

RAPHY

"Counting

Crow's

Teeth:

Tibetans

and

Their

Practices."
Karmay

and

P.

Sagant,

sur
no. 12, pp.

eds.,

Les

Habitants

du

To it du Monde, Recherches
Ia

haute

Asie,

159-177

Nan terre,

France:

Societe d'ethnologie.

Karma

(1991).

Gyatso

Brief Biography."

pp.

16-2,

"Shakabpa

The Torch of Certainty, by Jamgon

Boston and

London:

Henderson,

in Sakya."

Shambhala.

Dan F. (1964).

vol. 66-5,

David (1983). "Notes

ofSa-skya-pa

Oratorical

of Homicide

Disputes

(1984).

The Mol/as

Traditions

1096-II48.

Two Early Printed Editions

pp.

3-24.

of Mustang:

Historical,

Religious

Borderland.

Dharamsala:

and

of

the Nepakse- Tibetan

Tibetan Works

pp.

on

The

Works."

Tibet journal, vol. 8-2,

---

"Settlement

Amaican

Anthropologist,
Jackson,

91-94

Hanson, Judith, trans!. (1986).

Kongtrul.

(1908-1989):

Tibet journal, vol.

Library

of

and

Archives.

---

(1987).

The

Entrance

Gate for

the

Wzse

(Section

Ill):

on

Sa-skya Patiflita

and

Indian

Tibetan

Traditions

Tibetologie
Vienna:

tibetische

---

und

Arbeitskreis

ofPramli!la

and

Philosophical

Buddhismuskunde,

vol.

17.

zur

Debate. Wiener Studien

und buddhistische

The

(1989a).

parts.

fur

Early

Studien, Universitat

Abbots

of 'Phan-po

Wien.

Na-kndra:

The

of a Great

Vicissitudes

Tibetan
Tibetologie

Monastery

in the IJth Century.

Wiener

Studien

zur

und Bud-

vol. 23.

dhismuskunde,
und buddhistische

dien, Universirat

--- (1989b).

Vienna:

Arbeitskreis

tibetische

fur

Stu-

Wien.

"Sources

on

the Chronology

and Succession

of the Abbots ofNgor Ewarp-chos-Idan."

pp.

Berliner Indologische

Studien, vols. 4/5,

49-94

---

(1997a).

"rNgog

Ratnagotravibhiiga:

Lo-tsa-ba's

on

Commentary

the

An EarlyLhasa

20th-Century

Much, E. Steinkellner,
H. Tauscher,

Edition."

In

H.

Krasser,

M.

T.

and

eds.,

Tibetan

Studies,

Proceedings

of the 7th

Seminar of the International

pp.

439-456.

Association

of Tibetan

Verlag der Osterreichischen

---

Studies,

Graz 1995, vol.

I,

Vienna:

(1997b).

"A

Reviver

Akademie

of Sa-skya-pa

der Wissenschaften.
Scriptural

Studies

in

20th-Century

Central

Tibet."

Habitants

In

Karmay

S.

and

P.

eds.,

Sagant,

Les

du Toit du Monde,

sur

Recherches

Ia haute Asie

no.

12,

pp.

139-153.

Nan terre,

France: Societe d'ethnologie.

--with

(2001).

"The 'Bhutan

Abbot'

ofNgor:

Stubborn

Idealist

of Tibetan

History,

Grudge against

Shugs-Idan."

In R. Vitali,

ed.,

Aspects

issue of Lungta

special

[Amnye

Machen

Institute,

Dharamshala],

no.

14,

pp.

88-107.
Jackson,

Methods

D., and J. Jackson

(1985).

Tibetan

Thangka

and Materials.

London: Serindia

Publications;

2nd ed. 1988.

Painting:

Jackson,

Roger (1981). "Review

Modern

IN

SAINT

SEATTLE

The Memoirs of a

of E. Conze,

Gnostic, part r."

The
Studies,

journal

of the

International

Association

of Buddhist

pp.

vol. 4-2,

102-106.
Jakie,

Ivanka

[Vana]

(1986).

"A Study of the Life and Work ofBya 'Chad kha ba Ye shes
rdo rje." M.A. thesis, University
Kalu

Rinpoche

FreetkJm:

The

(1985).

ofWashington.

Travelling

Chariot for

the

Path

to

The Life Story of

Kalu Rinpoche.

Kenneth

I. McLeod,

trans!. San Francisco:

Kagyu Dharma.

---

The

(1986).

Impartially

Dharma

That

Illuminates

All

Beings

like the Light of the

Sun and the Moon.

Albany:

State University

of New York

Press.
Kapstein,

Matthew

(1992a).

"Remarks

on

the

Ma!].i

bKa'-'bum

and the Cult of Avalokitesvara

Davidson,

eds.,

Buddhism:
University

in Tibet."

In S. D.

Goodman

R.

and

M.

Tibetan
Reason

and Revelation,

pp.

79ff.

Albany:

State

of New York

Press.

--on

(1992b).

Indo-Tibetan

"The
Bud-

Illusion

of Spiritual

Progress:

Remarks

dhist

In R. E. Buswell

Soteriology."

and R. M. Gimello,

eds., Paths to Liberation,

in

Studies

Honolulu:

East

University

Asian

no.

Buddhism,

pp.

7,

193-224.

of

Hawai'i Press.
Kessler,

Peter

Die

(1983).

historischen

Konigreiche

Ling

und

no.

40.1.

Derge. Laufende Arbeiten

zu

einem

ethnohistorischen

Rikon, Switzerland:

Atlas

Tibets,

Tibet

Institut.
Kolma,

Josef (1968).

Oriental

Institute

A Genealogy

of the Kingr of Derge. Prague:

in

Academia.

--- (1988).

"Dezhung

Rinpoche's

Summary

and Continuation

of the Sde-dge'i rgyal-

rabs." Acta Orientalia

Hungarica,

vol. 42,

pp.

II9-152.

The

Life

reprint: Boston and London: Shambhala,

1985.

Lhalungpa,

Lobsang

P.,

trans!.

(1977).

ofMilarepa.

New York, E. P. Dutton;

---tra

ns!.

Mahiimudrti:

(1986).

QuintessenceofMindandMeditation,
Tashi Namgyal.
Lo

Bue,

Erberto

Fosco Maraini.

The

byTakpo

Boston and London:

(1998).

Tibet:

Templi

Shambhala.

scomparsi fotografoti

da

Torino,

Italy: Ananke.
Lopez,

dgongr

Donald S., Jr. (1994).

rgyan:

A Prelimi-

"dGe

'dun chos

'phel's

Klu sgrub

nary

pp.

Study."

491-500.

Institute
Martin,

Kvaerne,

ed.,

(1998).

S.

Missionaries

Tibetans

Research

for Comparative

William

American

In P.

Tibetan

Studies,

vol.

I,

Oslo: The

prior

"A

in Human Culture.

Bibliographic

Essay

on

to the

to

1950."

Lungta

Uournal

of the

Amnye

Machen Institute, McLeod

Ganj, Dharamsala],

McLeod,

Kenneth

I.,

no.

II (Wimer 1998),

trans!.

(1975).

ofActivity to Help Others. Van-

couver:

Kagyyu Kunchab

Chuling.

The

pp.

13-18.

Total Flowering

BIBLIOGRAPHY

--,trans!.

(1985). See Kalu Rinpoche

(1975).

Mele, Pietro Francesco

Publishing.

Sakya

727

Meyer, Peter (1978).

Tradition.

(1985).

Tibet. Calcutta: Oxford and IBH

H. H. The Sakya

Trizin and the

London: Orgyan

Choling.

Tibetan Marches. London: The Travel Book

Migot, Andre (1955).

(1986).

Club. Miller, Roy Andrew

Obiruary

of Turrell V. Wylie.

journal of the International

Association

of Buddhist

Oxford: Phaidon. Nietupski,

Buddhist

an

pp.

15o-155

of AJsisi: The Wandering

Paul K. (1999).

at the Crossroads

Monastery

Four Civilizations.
Norbu,Jamyang,

Studies, vol. 9-1,

(1976). Francis

Mockler, Anthony

Years.

Labrang: A Tibetan

of

Ithaca, N.Y.: Snow Lion.

(1979). Horseman

in the Snow: TheStoryofAten,

War-

OldKhampa

rior. Dharamsala:

Information

Norbu, Thubten Jigme, and Robert

Office.

B. Ekvall, trans!. (1969).

The

Younger Brother Don

yod'"
Glorious

Being the Secret Biography, ftom the Wordr of the

Lama, the Holy

Reverend Blo bZang Ye Shes (dpalldan

bla madam

pa

rje

btsun btO bzangye shes kyi

gsung
and London:

las

gsang

ba'i

mam

thar bzhugs sol/). Bloomington

Indiana

University
Petech, Luciano

Press.

(1973). Aristocracy

and Governmmt

in Tibet

I728-I959

Serie Orientale

Roma, vol. 45

--- (1984).

Rome: lsMEO.

Obituaty of G. Tucci. journal of the

International Association
Studies, vol. 7-2,

---

(1990).

of Buddhist

pp.

137-142.

Tibet and the Mongols.

Cmtral

Serie Orientale

Roma, vol. 65. Rome:

IsMEO.

s Beacon

Pettit, John W. (1999). Mi-pham

of Certainty:

Illuminating the View ofDzogchm,

the Great Perfection.

Boston: Wisdom.

Pfandt, Peter (1986). Mahiiyiina

Languages.

Texts Translated into Western

Cologne: E. J.

Brill.

Prince, Stephanie

(1988). "In Recollection

Dezhung Rinpoche."

Monastery
Reynolds,

of the Venerable

Sakya

Chronicles

I986--z988

Tibet,

Valrae (1978).

[Seattle),

p.

6.

Lost World: The Newark

Museum Collection ofTibetan

Art and Ethnography.
Federation

Rhoton, Jared Douglas

Sa-pa.g."

New York: The American

of Arts.

(1985). "A Study of the Sdom

gsum

of

Ph.D. dissertation, Columbia

--,trans!.

University.

(1995). See Deshung

Ricard, Matthieu (1996). journey

and World of Khyentse

Rinpoche

(1995).

to Enlightmment:

The Lift

Rin-

poche, Spiritual Teacher ftom Tibet. New York: Aperture

Foundation.

on

Tibetan History

and Culture.
Jamyang,

Sakya,

M. Aris, ed. London: Serindia

and Julie

Emery

(1990).

Publications.

Prinms

in the Land

The Life of

of Snows:

]amyang
Kingdom:

in

Sakya

Shambhala.

Tibet.

Boston

Samphel,

and

Thubten

Review, vol. 14-12 (December),

(1993).

Geoffrey

Shaftsbury,

(1989).

United

"Tibetans

in

Tibetan

New York: Life between Two Cultures."

Samuel,

SEATTLE

Hugh (1998). High Peaks, Pure Earth: Collected

Richardson,

Writinp

IN

SAINT

pp.

9-13.

Civilized Shamans:

Buddhism

in Tibetan

Societies. Washington,
D.C., and London: Smithsonian
Schoening,

Lineage."

(1973a).

Enzyklopadisten
Blo-gros

Throne

Sa-skya

Holder

"Die

Darlegungen

des

tibetischen

Kori.-sprul
mtha'

-yas

tiber

osttibetische

Hochzeitbrauche."

Tibeto-Mon-

golica,

---

"The

of Washington.

Dieter

In Serta

(1983).

Press.

MA. thesis, Uni-

versiry
Schuh,

D.

Jeffrey

Institution

pp.

(1973b).

&knde"echnung.

295-349. Wieshaden.

Untersuchungen

zur

Geschichu

der

tibetischen

Franz

Steiner Verlag, Wiesbaden.

---

(1973c).

Tibetische

Handschri.fte

und B/ockdrucke

sowie

Tonbandaufnahmen

tibetischer

Erziihlungen.

Verzeichnis

der

oriencalischen

in Deutsch-

Handschrifi:en

land, vol. XI, part 5 Wiesbaden.

---

(1976)

Tibetische

sprul

Blo-gros-mtha'-yas).

orientalischen

Peter

H.

B/ockdrucke

et

Eimer

Manfred

Indica

Verzeichnis

der

in

vol. XI, part 6. Wiesbaden.

(1999)

rdo-rje, King ofBe-ri."

(Festschrift

Handschriften

Deutschland,
Schwieger,

und

Handschrifte

Werke des Kori.-

(Gesammelte

"Towards

Biography

of Don-yod

In

al.,

et

Tibetica

Studia

eds.,

Mongolica

Taube).

no.

et Tibetica,

34.

pp.

137-152.

Swisttal-Odendorf,

Indica et Tibetica Verlag.

Shakabpa,

Tibet: A Political History.

W. D. (1967).

Yale Universiry

Press. Sherburne,

Enlightenment

Jo-bo

Atisa:

Path

Washington

-- (1976).

With

(Byang

chub

Its

Commentary

by

Notes,

Translations

and

Glossary."

of

(Seattle).

"A Study

of the Enlightenment

and

and Panjika)

M.A. thesis, Universiry

Haven:

"Historical

of the Lamp of the

and Textual Background

(Bodhipathapradipa

New

Richard, S.J. (1972).

of AtiSa's

Commentary

on

His

Lamp

Path

/om

gyi

sgron

ma

'i

dka ' 'grel)."

Ph.D.

dissertation,

Universiry

ofW ash-

ington (Seattle).

---, trans!.

(1983).

Lamp for

the

Path

and

Commentary

of Atila. London, George

Allen and Unwin.
Si-tu Rinpoche,

Ultimate

the 12th Tai Si-tu-pa

(1992).

Relative

Mind. Lea Ter-

hune, ed. Boston and London, Shambhala.

World,

729

BIBLIOGRAPHY

E. Gene

Smith,

(1960).

on

"Notes

the Problems

of Research

in

Tibetan Bibliography."

paper

Unpublished
University

Colloquium

on

ington,

2,

August

no.

Archives, accession

to

presented

the

Inner

Asia

ofWash-

1960.

University

ofWashington

85-42,

box6.

---

(1961).

"The

History

of the

to

'Khon

the

Birth

Unpublished

paper

of Sa-chen Kun-dga' -snying-po

according
presented

Asia

University

Colloquium

25, 1961. University

Washington

--- (1962).

of Washington,

on

April

of

Archives,

ace. no.

85-42, box 6.

"The Era of'Gro-mgon

'Phags-pa

and the Apogee

Power:

ofSa-skya-pa
A

bod yig tshang."

to the rGya

to the Inner

Preliminary

Report."

Unpublished

paper

presented

to

the Inner Asia Colloquium,

University

University

Archives,

---

of

Washington,

on

May

31,

1962.

of Washington

(1963a)

of Tibetan

85-42, box 6.

"Nationalism,

Innovation

and

the

Structure

Religious

Belie"
Colloquium,

ace. no.

Unpublished

University

paper

presented

to the Inner

Asia

on

ofWashington,

ace. no.

Archives,

9, 1963.

May

University

ofWashington

85-42,

box6.

---

(r963b).

on

no.

the

History

the

of

Cult

of

Unpub-

paper

lished

University

on

"Notes

Rdo-rje-shugs-ldan."

to

presented

the

Inner

Asia

Colloquium,

ofWashington,

25, 1963.

July

University

of Washington

Archives,

ace.

85-42, box 6.

---

(1964).

"The Tradition

of Philology

and Literary Theory

in Tibetan Scholasticism."

Washington,
Washington

paper

Unpublished
University

Colloquium,

Archives,

to

presented

the

Inner

Asia

University

of

of

on February
ace. no.

6,

1964.

85-42, box 6.

---

(1968).

Introduction

tu

pa karma
pa 'i nyin

tur 'bod

gyi

me

to "The Autobiography

-c hen " SiP a J;

~-c h e n Chos-kyi-'byung-gnas

of Si-tu Pa J ;
~

and Dairies

(ca. 1699-1774),

Tai si

bstan

byed

rang

tshul drangs

por

brjod

pa

dri bra/ she!

bmg. Satapiiaka
Series,

Academy

vol.

ofWashington

77,

Indian

of

pp.

Tibetan CatabJgue,

versity of Washington

---

(1970).

Indo-Tibetan

5-23.

Delhi:
(1969).

International

Univmity

Part 1 2 vols. Seattle: Uni-

Press.

Introduction

Culture.

New

---

Culture.

to

Kongtrul's

Encyclopedia

of

Satapi?ka

vol.

Series,

So.

New

Delhi:

International

Academy oflndian Culture.

--- (2001).

Among Tibetan

of the Himalayan

Texts: History and Literature

Plateau.

Boston: Wisdom.
Snellgrove,

Study.

David L. (1959).

Oxford University

---

(1980).

Aris andAung

Kyi,

pp.

The Hevajra

Tantra: A Critical

2 vols. London:
Press.

"An Appreciation

of Hugh Richardson."

In M.

San Suu

eds.,

Tibetan

vii-xv. Warminster:
Aris and Phillips.

Studies

in Honour

of Hugh

Richardson,

730

David,

Snellsrove,

and

SAINT

Hugh

IN

SEATTLE

Richardson

(1968)

History ofTibet. New York:

Cultural

Frederick A. Praeger.

The Buddhist

Snelling, John (1987).

to Buddhist

and Practice.
Century

Handbook:

A Compku

Guide

Teaching
London:

Rider;

1989;

reprint:

Random

Group, 1992.

Elliot

Sperling,

(1991).

"Some

Remarks

on

Sga A-gnyan

Dam-pa

and the Origins of the

Hor-pa

tory

and

His Seventieth
Wiener

vol. 26,

Lineage

pp.

dKar-m&es

Region."

In

E.

Language:

Studies

Dedicaud

to

Uray

Geza

on

Birthday.
Studien

zur

Tibetologie

und

Buddhismuskunde,

455-465.

Vienna:

Arbeitskreis

Studien, Universitat
Stearns,

of the

ed., Tibetan His-

Steinkellner,

Cyrus

fiir

tibetische

und

buddhistische

Wien.

R. (1980).

"The Life and Teachings

of the

Tibetan Saint Thang-stong

rgyal-po,
University

'King of the Empty Plain,"' M.A. thesis,

of Washington.

-- (1999).

Dolpo: A Study of the Lifo and Thought

The Buddha from

of the Tibetan

Masur Do/popa Sherab Gyaltsen. Albany: State University

of New York Press.

--- (2001).

Luminous

of the Early Masters of the Lam 'bras Tradition

Lives: The Story

in Tibet. Boston: Wisdom.

Ilze Maruta

Stearns,

[Kalnins]

Divine Madness."
Stein, R. A. (1961).

Sino-tibetaines.

M.A. thesis, University

of Washington.

des Marches

Uni-

de France.

Heather

d'Ethnographie.

of Buddhism

"The Life of

Les Tribus Anciennes

Paris: Presses

versitaires
Stoddard,

(1985).

Heruka: A Study in

Gtsang-smyon

Le mendiant de I'Amdo. Paris: Societe

(1985).

Szerb, Janos, ed. (1990).

in Tibet: Critically

Comprehensive

Index. Vienna: Verlag der

Akademie

Osterreichischen

Bu ston's History

Ediud with

der Wis-

senschaften.

Taring,

Rinchen

Daughter

Dolma

(1970).

(1985).

"Nyag-rong

of Tibet. London: John

Murray.

Tashi

Tsering

19th-Century

Warrior."

Tibetan

In B. Aziz and M. Kapstein,

Civilization,

pp.
Tatz,

mGon-po

rnam-rgyal:

Sounding.r

in

Khams-pa

eds.,

196-214. New Delhi: Manoharlal.

Mark

(1977a)

Rebirth:

The

Tibetan

Game ofLiberation.

Garden City, N.Y.:Anchor

Press/Doubleday.

---

(1977b)

(Bzang spyod

smon

In Lokesh

"Translation

of

the

Bha d ra cari
pra t i
dhi
i
na

lam)."

Chandra,

Culture (New Delhi), vol.

ed.,

Studies

in Indo-Asian

Art and

5>

pp.

Tcheukyi

153-176.
Rintchen

Sengue,

Tsomo

and

Josette

Jouas

(1984).

Vie de Kalou Rinpotche,

album. La Rochette:
Teichman,

Eric

(1922).

Tibet, together with

History
Cambridge:

Prajna.

of a Consular

Officer

in Eastern

Tibet

and India.

of the

Relations

At the Uni-

versity Press.

Editions

Travellers

between

China,

BIBLIOGRAPHY

Tharthang

Trulku (1977).

731

"A History of the Buddhist

Dharma."

Crystal Mirror, vol. 5,

PP 3-330.
Thinley,

Karma

The History

(1980).

of the Sixtun Karmapas

of Tibet. Boulder: Prajfia

Press.
Trungpa,

(1966).

Chogyam

Born in Tibet. London: George Allen

Deb t'er dmar

and Unwin. Tucci, G., transl. (1971).

Tibetan

Chronicles.

po gsar ma,

Serie Orienrale

Roma, vol. 24 Rome: lsMEO.

Uebach,

Helga (1990).

"On Dharma-Colleges

and Their Teachers

in the Ninth-Cenrury

Tibetan

Empire."

In D. Daffna,

ed.,

Indo-Tibetica.

Studi

in Onore di Luciano
Petech. Studi Orientali vol. 9
U.S.

Tibet

(1989).

Committee

pp.

394-417.

Obituary

Rome.

ofW.

D.

Shakabpa.

Tibetan Review, vol. 14-4

(April),
Williamson,

p.

Margaret

D. (1987).

Memoirs

ofa Political

Officer's

Wzft in Tibet, Sikkim and

Bhutan.

London: Wisdom.

Wylie, T.V. (1965). "Mottuary

Customs

Harvard journal of Asiatic

Studies, vol. 25,

pp.

229-242.

at Sa-skya, Tibet."

---

(1966).

"A Propos of Tibetan Religious

Observances."

journal of the American

Oriental Society, vol. 86-1,
Wylie, T.V. transl.

of NepaL

pp.

39-45

A Tibetan

(1970).

Religious

Geography

Serie Orientale

Roma, vol. 42. Rome: IsMEO.

Ya

Hanzhang

English

of

bla

University

Tibetan
Kal).

thog

Press.

tu

Si

gnas

zla

she/

The

Tibetan

Hsining,

Annals

kyi

Chos

se mo

gyi

Sungrab

Beijing.

The

version

also

exists:

Ya

mTsho-sngon

of Kokonor.

Mi-rigs

Bloomington:

nor

rgya

/jongs

Gangs

mtsho.

bu

do [Record

of a Pilgrimage

to

Central

H.P.,
Nyamso

Gyunphel

Parkhang,

Tibetan

Wangchin

[Karma

phrin

las

dbang

chen?]

Events and Places

in the History
/jongs m smad
chen

of Nangchin

Kham and Eastern

Craft

1972.

Thinley

Important

thar.

bskor lam yig

Palampur,

Community,
Karma

Lamas.

Sources

dbus gtsang

Tibet}.

(1969)

Ho-Chin

Indiana

which

mam

ma'i

dPe-skrun-khang.
Yang

Dalai

Tii

(1986),

la'i

of the

work for

Chinese

Han-Krang

History

(1991).

translation

Tibet:

Gangr

nang

rgya/ rabs da'!g

'brei ba 'i /o

rgyus

phyogs

bsdus

ya

rabs

rna rgyan.

Published

author
Ku

se A

by

no

[Delhi,

pad

Yon

date (1965

tan bzang

po,

or

1968?)].

Mkhan

po, et

al.

(1987).

Sa

skya pa'i dkar chags. New

Delhi, N gawang T opgyal.
Bkra shis tshe ring.

"Giing

tshang

rgyal

rabs snying

bsdus

sngon

'gro'i lam ston" ["His-

tory
Preliminary

of

the

Study"].

Gling
In S.

tshang

Principality

of

Khams:

732

Ihara, ed., Tibetan

Japan: Naritasan

SAINT

Studies,

vol.

2.,

IN

SEATTLE

pp.

793-82.1.

Naiita,

Shin-

shoji, 1992..
Khenpo Appey. See Ku seA pad Yon tan bzang
Khersun Sangpo. See Mkhas btsun bzang

Library of Tibetan Works and Archives.

brtse chos

kyi blo

kyi

rnam par

ings

gros. Mkhan chen rdo rje 'chang ngag

gros

dbang bsam gtan b/Q

The Sa-skya-pa

po.

14 vols.

Dhararnsala:
Mkhyen

Mkhan

po. Biographical Dictionary of Tibet and

Mkhas brsun bzang

Tibetan Buddhism.

po,

po.

pa

thar

bkra shis 'dod Jo. Lam 'bras slob bshad:

Teach-

of the

Path

and

Fruit,

According

to

the

Tshar-pa

Sa skya Lam

Transmission.
'bras

Literature

Series,

vol.

(nya).

Debra

Dun,

Sakya

Center, 1983.

Ngag dbang

Dpai

kun dga'

theg chen

sa skya pa chen po
sngags 'chang ngag

dpal 'bar,

Sa skya

Khri 'dzin.

dbang kun dga ' theg chen dpai 'bar phrin

las bsam 'phei dbang gi

rgyai
of teachings

po

'i

thob yig rin

received

chen

nor

bu 'i phreng ba. The

record

of

H.H. the present

Khri 'dzin of Sa skya. Reproduced

from

the unique manuscript

belonging
Dhongrhog,

1977

to His

Holiness.

2.

vols.

New

Delhi,

T.

G.

---[U ntitled Autobiography,

composed

for Khersun

Sangpo

in 1977]. In Khetsun

(1979), vol. 10,

Sangpo

dNgos

pp.

grub Ga sha ba (1990a).

467-561.

Khu

nu

--- (1990b).

snying bsdud. No place.

rin
Khu

po che'i mdzad rnam

nu rin po che'i rnam

thar thar pa'i them skas. No place.

sNga

pp.

;gyur

'od gsa/

12.o-12.8.

(1992.).

[Biography

of Dudjom

Rinpoche,]

Bylakuppe

Ngagyur

Nyingma

Institute.

Leang skya Rol pa'i rdo rje. Rgyai ba 'i dbangpo

thams cad mkhyen

gzigs rdo rje 'chang b/Q

bzang bskai bzang

rnam par

thar

pa

rgya

mtsho dpai bzangpo

zhai

snga nas

kyi

mdo

pa

tsam brjod
ljongs Mi dmangs

dpag bsam

rin

po

che'i

snye ma.

2.

vols.

Bod

Ope

skrun khang, 1990.

Chos kyi nyi

rgyus nor

rna. Rgyai dbang mdo khams rdzogs chen dgon gyi bJ

bu 'i phreng ba.

Delhi: Konchog
Chos

nyid

ye

shes.

Lhadrepa,

1986.

Dpai /dan gie lung chos sde chen

po 'i gnyags

ston pa'i gdung rabs dang

bcas
1775).

pa 'i rnam
can rig

mdzod,

Chos

thar skat bzang mdzes pa'i

rgyan

(composed

Gangs

no.

31. Bod ljongs

Bod yig Ope rnying Ope skrun

1997.

'phel

rdo

rje

(1985).

gso'i skor che long tsam

"De snga'i

bod kyi slob

grwa'i

slob

gleng ba." Bod ijongs zhib Jug, vol. 1985-4,

'Jigs

bra! Bdag

chen Ngag

dbang

kun dga'

pp.

3o-42..

nams. Dpai sa

bsod

skya phun tshogs pho brang

gi

'khon

mtho

skya Phun rshogs

brang

rgan pa

rigs

ngag
dma ' sna

Jigs brat bdag chen

dbang kun dga' bsod

tshogs

'du byed.

nams pas

dar rgud

[Autobiography

of the Sa

Pho

Bdag

chen.]

. .,

[Delhi?

ca.

1987.]

[Published

by the

author for limited distri-

bution in India. The main narrative

tshogs pho brangpa 'i

biographical

help from Dezhung

poche

ca.

mthar thug pall.

sketch

written

is based

in Seattle

on

with

Shri phun

extensive

Rin-

1961. The text begins:

rdo

rje

'chang gi zab lam

BIBLIOGRAPHY

---. Shri phun

ngag

733

tshogs pho brang pa'i 'khon rigs Jigs brat

dbang kun dga' bsod

nams

kyi byung ba mdor tsam brjod

pa sna

tshogs rin

po

che'i phreng ba. Unpublished

dbu-can manuscript,
[Autobiography

29

pages, papers

of E. Gene Smith.

ofBdag

chen 'Jigs bra! Rin

po

che of the Sa skya Phun tshogs Pho

brang (b. 1929) written

in Seattle in late 1960. The text begins:

rtogs

yon tan
dang

Dezhung

01!1

swa

stil

spangs

rgyal kun

mnyam

was

yang//. The available version

written in

Rinpoche's

hand and includes at the end discussions

and subjects.)

of related terms

Gdong rhog Sprul sku Bsran pa'i rgyal mtshan.

also T. G. Dhongthog

Rinpoche.

See

Gdong thog Sprul sku Bstan

pa'i rgyal mtshan (1974). Ma bcos dngos

'brei brjod

pa

dus

kyi sbrang char. The Timely Shower: Expression of Unaltered

Reality. New Delhi: T.
G. Dhongthog

---. Rje btsun

ngag

dbang blo

gros

bla

ma

dpal

e wa1!'

khang

gsar

mkhan chen

gzhan

phan myingpo 'i

snyan.

Rinpoche.

rnam

thar mdor bsdus dad pa'i dbyangs

Lam 'bras slob bshad:

The Sa-skya-pa

to the Tshar-pa
mission.

Teachings

of the Path and Fruit, According

TransSa skya Lam 'bras Literature

Series, vol. 8 (nya),

pp.

Rajpur,

389-414.

Sakya Center, 1983.

T. G. Dhongthog

See

Rinpoche.

also

thog

Gdong

Sprul

sku

Bstan pa'i rgyal mtshan.

T. G. Dhongthog

Rinpochc

can bod
kyi lo rgyus dang
pa'i ngag rgyan.

Important

(1968).

Events in Tibetan

History. Gangs

mkhas

mgon

'brei pa'i

New Delhi: T. G. Dhongthog

Dil

mgo

khyab

Mkhycn

brtsc

Rab

nges

byung lo tshigs

rnyed

Rinpoche.

gsa! zla ba. Rigs

dkyil

rgya

mtiho'i

bdag rje btsun bla

ma

Jam dbyangs

chos kyi blo

gros

ris med bstan

pa

'i rgyal

mtshan gtsug lag lung rigs

ma smra ba 'i seng ge dpal bzangpo 'i rnam thar

pa ngo mtsh"ar
yongs 'dus dga' tsha4 pp. 1-414. No place, no date.
nyi

cha shas

tsam brjod

Dezhung

Rinpochc.

dga' bstan pa'i nyi

Su also Sde gzhung Lung rigs Sprul sku Kun

rna.

Drag shu! phrin las rin chen. RM rje chang

drag shut phrin las rin chen gyi rtogs brjod.

vols. Dehra Dun: Sakya Center, 1974-

---. Dpai
mgon a mes

mdzad

gros

sa

skya

pa

'i gdung rabs rin

po

che byon tshul Jam

zhabs kyis

pa dang! sa
pa bcas

chen bla

ma

rdo rje chang kun dga ' blo

kyis mdzad

kyi zhal skong phyis

mdzad tshui
rin

ngo

chen

byon gdung

rabs

rnams

kyi

mam

thar

mtshar
kun

Sa skya gdung rabs

yang

'phel

srid

skong].

zhi 'i dpal 'byor

!hun

grub[

Chendu, Si khron Mi rigs Dpe skrun khang, 1992.

Sde gzhung

sketch

1.

Rin

po

che (Dezhung

kyi

rnam

Autobiographical

thar mdzad 'phror Ius pa].

---. Autobiographical
pa

Rinpoche)

See {Rje nyid

mdzad 'phror Ius

sketch

2.

See {&zng

mam

mdor bsdus

pa

bkra shis bde legs ma].

---. Autobiographical
ming

pa

'i byung ba brjod

dkar

po

sketch 3

See Sde gzhung sprul

pa

tshes kyi zla ris (zla ba tshes pa'i ri mo) zhes bya ba.

734

---. Incomplete

History

SAINT

IN

SEATTLE

of the First Two Sde gzhung Sprul

sku. See [Sde gzhung

spru/ sku sku

gong ma

gnyis kyi

/Q

rgyus

mdzad 'phror Ius pa}.

..

Sde gzhung Lung rigs sprul sku Kun dga' bstan pa'i nyi

chen

rnam thar. See Shri

sa skya pa mgags 'chang

---. 'Khru/

dbang phyug kun dga' nyi

Biography

19

rna

Khri

bra/legs bshad mkhas pa'i zhal lung.

See Nges don phyag rdzogs

(1846-1925).]

..

bla

rna.

---. [Sgrub

rna

'i

rnam

ofKun dga' nyi

brtson rna/

'byor gyi

thar.} [The

rna or

Nyi dga' Rin

po

che

Manuscript,

pages.

---. Sga ston mam thar. See Rje btsun bla rna rdo rje
---. Sga ld.zn skyur gsum. See Bod ljongs mdo khams
skyur
---.

..

Nges don phyag rdzogs dbu

gsum

gyi Ita

sgom

lung.

Dbu-can

pages.

[Written

'chang

sga

gyi gnad mdor bsdus

'khrul bra/ legs

bshad
the author's

mkhas

own

pa'i zha/

52

(mimeographed?),

1967-68

at the request

Edward

in Seattle

of

Conu.]

---. Nyi dga 'rnam

thar. See [Sgrub brtson rna/ 'byor gyi

dbang phyug kun dga' nyi

rnam

manuscript

hand

thar}.

ma

'i

ca.

..

ld.zn

in

---.
mtshan

rin

Rinpoche

and

Summary

sde

ba.

---.

rnam

rgya/

[Rje

com-piled

rnam
no.

undated,

the most

"Dahung

sDe-dge'i

De2hung

of E.

Gene

Rinpoche's

rgyal-rabs,"

Acta

l19-152.

ma

Jam dbyangs

thar

mdzad

'phror

Ius pa]

[=

r"].

incomplete

autobiographical

sketch,

the early 1940s. The original

was

written

on

single

paper,

sheet of

---. Rje

by

request

and

complete

up to

account
both sides of

(1988),

kyi

rabs

summary

brief

thar. See Rje btsun bla

nyidkyi

"Autobiographical sketch

An

pp.

vol. 42,

dge'i gdung

[A

the

of the

Continuation

..

rgyal mtshan

at

in 1964

in Josef Kolma.S

Hungarica,

---. Jam

giving

po

rgyal

phreng

memory

from

Published

Orienta/ia

skyong

chen

to the Derge royal genealogy,

addendum

Smith.]

sa

ld.zn

Chos

phreng

btsun

number

rna

bla

(circled)

in his surviving

Jam dbyangs

rgya/

mtshan

papers.
gyi

mam

thar mdor bsdus bskal

rna rgyan

bzang

G. Dhongthog

[='jam rgya/

rnam

thar}.

New

Delhi:

T.

Rin-

poche, 1983.

---. Rje
legs

pa

rin

po

thar

rgyan

btsun

che'i

ngo

ma

rdo rje

nor

bu 'i phreng

bla

'chang

Jam

mgon ngag

dbang

mam

mtshar

ba 'i zhal skong rin chen

mdzes [= Sga ston

rnam

thar}. New Delhi: T. G. Dhongthog

[The biography

Rinpoche,

1990.

of Sga

ston Ngag

dbang

legs

pa, to

supplement

the

biography

written by Sde gzhung A

'jam: Rje bla

'byung

gnas ye

ma

rdo rje 'chang

ngag

dbang kun dga 'legs

pa

'i

shes rgya/

mtshan dpa/ bzangpo 'i

rnam par

thar

pa ngo

nor

mtshar

bu'i

'phreng ba (New Delhi,

Gonpo Dorje, 1981).]

--. Sde

dge rgyal rabs [kha skong].

See Chos

rgyal
rabs kyi mtshan phreng rin chen phreng ba.

po

ld.zn

sa

skyong

sde dge'i gdung

BIBLIOGRAPHY

--. [Sde

gzhung

spru/

735

gong ma

sku sku

gnyis

kyi

rgyus

/Q

mdzad 'phror Ius pa]. The

beginning
Unpublished

of

history

pa

z h ~s bya ba

pa'i ri mo}
3"]. Unfinished

po t s h ~ s kyi

dkar

two

first

--.

manuscript.

byung ba brjod

of the

Dezhung

Trulkus.

Sde gzhung spru/ mingpa'i

z/a ris (zla ba t s h ~ s

[= "Autobiographical

sketch

no.

autobio-

graphical

on

sketch written

the front

and back of

single

sheet in Seattle in the

early 196os, with title attached later to the top of the
dated 1962).

first

page

(a later addition,

--.Bod ljongs

mdo khams sga /dan skyur gsum gyi byung tshu/ nyung bsdus gtam gyi
sa bon[= Sga /dan skyur gsum]. Xerographic copy of dbu-can original in author's
own hand. 54 pages. Written in Seattle ca. 1965 at the request of the Dra'u dpon
Rin chen rshe ring.

---. [Rang
=

bde legs ma} [

rnam

mdor bsdus

biographical
autobiographical

early

page

no.

sketch

sketch

up to

mdzad 'phror

Ius

pa

bkra shis

2"].

An

incomplete

the

1920s. The original

(number

pa

"Auto-

was

written

on one

side of

one

55 in his

surviving

papers).

---. Shri sa skya pa mgags

'chang b/4

ma

khri chen rdo r j ~ 'chang

ngag

dbang mthu ;robs

dbangphyug

rgyal'mtshan

po
sgra

drag shu/

yon tan rgya

mtsho

grags pa

bkra shis

dpa/ bzang

rnam par

'i

thar

pa

mdor bsdus bkra shis skye ba /nga

pa

'i

dbyangs [= Khri chen

rnam
[Biography

Raj

thar}.

pur,

T. G.

Dhongthog

1980.

Rinpoche,

of the Sa skya

Phun

rshogs

Pho

brang

Bdag

chen

Ngag

dbang

mthu

stabs dbang phyug.]

Sde

giliung

A 'jam Kun

dga'

bstan

pa'i

rgyal

ma
dbang

'byung

kun

dga '

kgs

gnas ye shes rgya/ mtshan

thar pa ngo mtshar nor

Dhongthog

pa

mtshan.

Rj

rdo rj~ 'chang

~ b/4
ngag

'i

po 'i rnam par

dpa/ bzang
bu'i 'phreng

ba. New Delhi, T. G.

Rinpoche,

1981.

---

mtshan gyi

Sde gzhung

gsung

mchog

spru/

Delhi: T. G. Dhongthog

--. Bla ma 'i rna/

Dhongthog

lam.

New

Rinpoche,
Delhi:

Miscdlaneous

po c h ~ '

rin

kun

1967.

T. G.

Writings

Rinpoche,

'byorgyi

don

1976.

'greL

---. Lam

Dhongthog

of Jam

dbyangs

New

'bras

Rinpoche,

Delhi:

T. G.

bsdus don

smon

1968.

Kun dga ' bstan

mtshan. New
Delhi: T. G. Dhongthog
Sde

srid

Dpa/

mnyam
rya ser po.

Sangs

dga ' rgya/

skor. New

rgyas

rgya

ri bo dga' /dan
Lhasa/Hsining,

Rinpoche, 1977
mtsho.

pa

'i chos 'byung bai tju

1989.

---.

pa 'i

rgya/

Nam mkha'i

nor

Tibetan Works

bu. Gzi yi phreng ba. Dharamsala:

Library

of

and

Archives, 1982.

pa tshe ring. Dpa/ ~ wai'J'I chos /dan mkhan rabs

pa phan bde mkhan rin po che ngag dbang mkhas grub rgya
mtsho 'i rnam thar. Dbu-med ('khyug) manuscript, 104 pp. in lined
notebook. [Unfinished biography of the late Phan bde Mkhan po
Ngag dbang mkhas grub rgya mtsho (1917-1969), including brief
Phan

bde Lhag

bdun bcu

biographies

of two Phan bde Bla brang predecessors.]

SAl NT

'Phrin las chos

'phd. Rje bla

ma

rgyal mtshan gyi

rnam
pa byin

rgya

par
Reprint

thar

rlabs

IN

SEATTLE

Jam dbyangs

kun dga' bstan pa'i

ngo

mtsho

mtshar gter

mdzod.

of Derge xylo-

Topgyal, 1992.

graph. New Delhi: Ngawang

rgyus

Bod kyi gal che'i lo

yig cha

bdams

bsgrigs.

spel Tshe

Chab

brtan phun tshogs, ed.

Gangs

can

yig Dpe rnying

rigs

no.

mdzod,

16.

[Lhasa?],

Bod

ljongs

Bod

Dpe

skrun khang, 1991.

Bod

rgya

mo.

tshig mdzod chen

3 vols. Beijing:

Mi rigs Dpe skrun

khang, 1985.
Byams

pa

kun

dga'

bstan

pa'i

rgyal

mtshan,

Ngor

Thar

.rtse

Mkhan chen. Dpal chos kyi

rje
mkhyen

gsum

khams

pa

ba'i
Biography

'khri

shing

of Byams

nam

gsum

thams

cad

gyi thun

mong

ba 'i rtogs

pa

brjod

pa

mkha'

byin

rlabs

'dod

rgu'i

'byung

gnas.

[Part

1:

pa

'chi med.]

Lam 'bras slob bshad: The Sa-skya-pa

of the Path

and Fruit, According

Lam 'bras

chen

me tog g.yo

mtshar

Teachings

mkhan

mkha'

'chi med khu dbon

ngo

mgon po

gyi

nam

byamspa

to the Tshar-pa

Transmission.

Sa skya

Literature

Series,

vol.

7,

pp.

1-147

(ja 1a-74a).

Dehra

Dun:

Sakya

Centre, 1983.

---. [Part

Biography

:1.:

pa

of Byams

kun dga'

bstan

'dzin.]

Lam 'bras slob bshad. Sa

skya

Lam

74b-173a).

'bras

Literature

7,

vol.

Series,

pp.

148-345

(ja

bzang

po.]

346-524

(ja

Dehra Dun:

Sakya Centre, 1983.

---. [Part

3:

Biography

of Rna!

'byor

'jam dpal

Lam 'bras slob bshad. Sa

skya

Lam

173b-261b).

'bras

Literature

pp.

7,

vol.

Series,

Dehra Dun:

Sakya Centre, 1983.

Brag dkar rtsa

rabs lo

rgyus

so

Sprul sku Bka' brgyud

bstan 'dzin

nor

bu. Gdan

srong

drang

dga ' ba 'i dalgtam gyi kha skong.

In The

Works

Collected

ofDkar Brgyud Bstan 'dzin

Nor

bu,

Shesrig Spendzod,

Blo

pp. 1-68.
gros phun

Recent

Lama

of Brag

rta

dkar

so,

Smanrcsis

vol. 142,

Leh, D. L. Tashigang,

tshogs

(1992).

"Khams

1996.

bye

bshad

lo

rgyus

sngon

gyi lo

grwa'i

mdo tsam brjod pa."

Krunggo'i
Blo

gros

bod kyi shes rig, vol. 18-1,

phun tshogs.

rgyus gtam

tu bya ba

Rdzongs

sar

pp.

n8-130.

bkra shis lha rtse'i

ngo

mtshar dpyid kyi pad tshaL

141 fols.,

xerox

reproduction

of

dbu-can MS, po-ti for-

mat.
Blo

gter dbang

po,

Ngor

Dpon slob.

Shri

wa1p pa'i gdan

rabs

nor

bu'i phreng ba'i zhal

skong bdud rtsi'i thigs phreng [= Ngor gdan

In The

Tradition
1a-79a).

nyag

of the Sa-skya

Lam-'bras,

pp.

vol. 4,

595-651

(ya

Dehra Dun:

Sakya

Mi

rabs kha skong].

Tshogs-bshad

Centre, 1983.

Lung rigs dbang phyug. Khams

mi

nyag

tu byon

pa

'i

rnam

thar zhal skong. Dbu-

can
Smyo

pa

MS, 13

pp.,

shu! Mkhan

composed

po

'Jam

in Mi

nyag,

dbyangs

rdo

rnam

thar

1995.

rje.

Rang bzhin

rdzogs

chen po'i chos 'byung

rig

'dzin

brgyud pa'i

ngo

mtshar

baidurya'i phreng ba. 2 vols.

Kathmandu:

Samye Memorial

Institute, 1996.

nor

bu

Bl BLIOG

Zhu

chen Tshul

RAPHY

khrims

rin

737

chen.

smra

Chos

ba 'i bande

tshul

khrims rin chen du bod pa'i

skye

ba phal pa'i

rkang

'thungdge

sdig

'dres ma'i las kyi yalga phan tshun du 'rkings

par

bde sdug gi

mos re mos su

'dab dus kyi rgyal

bsgyur

pa.

In The Autobiography

of Tshul-khrims-rin-chen
Selected

278-638.

pa

Zhwa sgab

of Sde-dge

and Other

[sic)

of His

pp.

Writings,

New Delhi: N. Lungtok and N. Gyaltsan,

!971.

Dbang phyug bde !dan. Bod kyi srid don rgyal rabs.

2 vols. Delhi: Tsepal

T aikhang, 1976.
dga'

Groan

phan

chos

Indo-Tibetan

phan

Gzhan

mahii pa'}(/i ta rje bla

kyi

chos

ma gzhan
snang ba

Buddhist

'i

kyi

gsung

snang
thor

Kun

ba.

bu

las

gzigs

zhal gdams.

Lit-

erature Series, vol. 107.

Zur

mang

Bstan 'dzin Sprul sku and Ku

se

Gser ljongs Mkhan

po

'Jam dbyangs dge legs.

Kun

gzigs

'chang skyabs

thar
Gangtok:

mgon
che

rdo

rje

tii yi si tu padma dbang mchog rgyal

tsam

brjod

pa ngo

mtshar

nor

po

'i

rnam

bu 'i ljon

bzang.

Sherab Gyaltsen

Lama, 1976.
Ya

Han

krang.

Pal}

chen

sku

rim

byon

gyi

mdzad

rnam

[translation

from the Chinese).

Shes

rgya

rab

Dpe skrun khang, 1992.

Bod ljongs Mi dmangs

[Lhasa?],

mtsho,

Mdo

sbis

bshes.

dGe

bshad pa}.

[Ma!Ufal

Works, vol. 2,

Collected

pp.

r6c-164.

mTsho

sngon

Mi

rigs

Dpe

skrun

khang,

1982.
Sa skya Khri 'dzin. See Ngag dbang kun dga' theg chen dpal 'bar,

Sa skya Khri 'dzin.

Sakya

Trizin,

H.H. Autobiography.

..

See Ngag dbang kun dga' theg

chen dpal 'bar, Sa skya

Khri 'dzin, Untitled Autobiography

---. Gsan yig.

skya Khri 'dzin, Dpal

sa

skya

pa

..

See Ngag dbang kun dga' theg chen dpal 'bar, Sa

chen

po

Situ P a t :~ chen Chos kyi 'byung

khyab.

Sgrub

brgyud

karma

ka1f1 tshang brgyud

rab 'byams

nor

gnas

pa

and 'Be lo Tshe dbang kun

rin

po

che 'i

rnam par

thar

chu she! gyi phreng ba. 2 vols. New Delhi: D. Gyalrsan

Kesang

pa

bu zla ba

Legshay,

1972.

Sum

pa

Mkhan

po

Ye

shes

dpal

and

'byor.

Dpag bsam !jon bzang. S.C. Das, ed. Calcutta,

Presidency
Bsam

gran

blo

bw gter dbangpo 'i

thar
legs

nor

pa

Jail Press, 1908; reprint

gros.

Gsang

bdag rdo

Kyoto: Rinsen, 1984.

rje

'rkin

pa

Jam

dbyangs

rnam par

cha tsam brjod

pa

mchog sbyin

sgo gsum rang

grol dge

bu 'i ljon bzang

skat bzang lha yi dga' ston.

The Sa-skya-pa

Teachings

of the

In

Lam

'bras swb

bshad:

Path and Fruit, According

to the Tshar-pa

Transmission.

Sa

Raj

pur:

skya Lam 'bras Litera-

ture

Series,

Sakya Centre, 1983.

vol. 8

(nya),

pp.

237-335

(50

fols.).

A 'dzom 'Brug

pa,

A 'jam, 588,592,

592

594,603,607,

also Dcz.hung An jam

Absod, 604

Achos, 124

A dbyangs,
A
A

622

gnyan Dam pa,

ja grong, 129

528, 531, 683.

A ja, 206, 637

Akar, 604

Akhro, 613

A khro Mkhan

po,

580

A khro tshang, 613

A khu Blo gsa!, 520, 687

A khu Blo

yag,

641

632. See

A khu Ching Shes rab

A khu Chos

grags

rgya

mtsho 620

139

A lhun 79, 604

A mdo. See Amdo

A mdo Kham tshan 6oo
A
A

mes zhabs. See Ameshap

myes Chos grags 520.
myes Thub bstan blo gsa!

686

A pho Don yod 536

A pho Legs grub 521
A

ro Ye shes
seng Rdo

gnas 528
brran pa 528,

'byung

rje

535

A shu Mi tshan 6oo

A skya 619, 637

A skya Bskal bung dbang phyug 637
A

yang
yang

526, 529f.
bla brang 533

A
A

yang
yang
yung

dgon 530

Thub bstan 584

dgon 530

A zhang Byams

pa

rin chen 520

Abrams, Michal, 308, 366, 658, 662

Index of Names
Ah Sang, Mr. 416, 418, 426
Allione, Tsultrim, 351
Amdo xvii, 76, 89, 179, 198, 226, 249, 260,

161, 180, 186, 464, 513, 6oo, 653, 681,

683
Anderson,

Ameshap

Lisa, 339, 355, 403

163, 276,

2n, 409, 617

Ane Chime (Drolma)

accompanies

DR to central Tibet 143

accompanies

on

pilgrimage

to

northern Tsang 161, 165

carries

message to

sick Surmang lama

215
flees with DR to India 218-38

helps DR reestablish

monastery

important

xvi

nun

informant

ofDronda

nunnery

457 483

9, 112

rejoins DR in Seatde 305

saves

DR's life during Goshung

222

arrack

visits sites of Mila 146, 151

visits when DR incapacitated

in Sakya

169
works

in Seattle

as seamstress

youngest sister.ofDR9,
Anjam Rinpoche.

332

40

See Dcz.hung Anjam

Anjam Trulku. See Dcz.hungAnjam

Anye T amdrin Tsheskyab

Anyen Dampa Kunga

Drak 528

AraLama69
Ardussi, John, 320, 311-24, 66o
Atro Behu 19

Aero 513
'Badgon 530

'Ba'

nag shod pa 600

ni rong dgon 616

'Ba'

res

'Ba'

523

SAl NT

IN

SEATTLE

'Bal dgon 531

Baldwin, Richard, 339 351, 385, 403, 439

455 663
Balem, D., 347

'Bam bu 531
'Bam da 531

'Bam

sgang

531

Bamchu {'Bam bcu) 2:1.0, 52.2., 52.6, 531

Bamji 187
Bamle 2.18, 52.9

'Ban chen. See Benchen

Bari Lotsawa 11, 396
BarmiokAthing,

2.56, 2.83, 32.0, 62.8, 652.

Barron, Richard, 334

'Bas phug Ma

mo

rdrong 149

Bdag chen 'Jam dbyangs

Kun dga' blo

gros

684
Bdag chen Blo

mo

Bdag

mtshan 676

Mus Shang Bya rigs

sgrol
Bde chen

gros rgya1

rna 62.2.
rnam grol

pa

Bde chen

584

Bdc chos sgrol ma'I70

Bde mchog Nag

Bde phug Rin

po

chub dbang

po

pa'i lugs 10

che Dbyings

po.

rig byang

See Dephuk

Rinpoche

Bdud 'dul rdo rje 51

Bdud 'joms 'Jigs bral

ye

shes rdo rje. See

Dudjom Rinpoche
Bdud 'joms gling

pa

351

Bdud n:si phug 147

Bdud 152., 549 604, 6xo, 647, 684

Be

ru

542.

Be'u 616
Beg

sum

chung tshang dgon

pa

616

Beg tse 634

Bchu 142., 477, 52.1, 52.4, 52.5

Bchu Rinchen Tsering 52.5

Benchen

2.10 52.6, 530, 535 682.

Beri 92.-96, 535, 6o8, 66o

Bernakchen
Bernard,

134, 444

Pierre, 646

Beyer, Steve, 32.2.

Bharaci, Aghenanda,

2.68-69, 2.74, 6so

Bigger, Michal, 366, 368, 373, 388

Bis

ru

Bla chen Sprul sku 611

Bishop, John, 670

Bka' 'gyur ba Mgon
!dan 643

Bka' bmi 616, 6x8

Bka' bmi chags 618

po

bsod

narns

mchog

Bka' bmi dgon 552., 618

Bka' bmi Rigs pa'i

seng gc

62.0

Bka' bmi Sprul sku 618, 62.7

Bkra shis chos sde Dbon Rin

po

che'i

Sprul sku 643

Bkra shis chos sde Dbon sprul 643

Bkra shis dpal 'byor 549 684

Bkra shis lha 'dzin 378

Bkra shis !hun grub 533
Bkra shis

Bkra shis
Bla

rna

rgya mtsho
sgang 530

6oo

Bkra shis chos 'phd 597

Blo b2.ang chos 'byor !hun grub 531

Blo b2.ang chos kyi dga' ba 583

Blo bung dam chos rgyal mtshan 531

Blo bung kun dga' 'gyur med 662.
Blo bung rin chen rgyal mtshan 531

Blo
Blo

gros
gros

chos 'byor 32.5, 568

nyi

rna

Sprul sku 530

Blo

gros

Bo dong

phun tshogs

pa

62.5
See Gangkar

Bo Gangkar.

Bodhifield
Bon

grong

593, 595

Rinpoche

Estate, 358-64, 369, 398

shod

pa

156, 62.2.

Bon 58, 2.88, 477 so8, 619

Bon shod 156. 63If.

Bosson, James, 2.55

Bowen, Mary, 443

'Bra

yag

dong dgon

Brag dkar Rin

po

pa

616

che Bka' brgyud bstan

'dzin 62.4

Brag g.yab

Bla

rna

Thub bstan b2.ang

po

62.8, 638
Brag g.yab Blo

gros rgya

mtsho 75 S93

609
Brag g.yab Byang chub 12.9, 618

Brag g.yab

pa Mkhyen rab seng ge 593

rna 105, 411, 450, 538, 554

Brag rdrong

Brag ri Chos rje 'Jam dbyangs

rna

594,596

'Bras ljongs Bsam grub khang

rgyan
63

chos kyi nyi

gsar

ba 0

kun b2.ang bstan 'dzin rdo rje

TIBETAN
TRANSLITERATION

'Bras ljongs 0

spungs.

'Bras

gung

rgyan

IN

bstan 'dzin, 256, 596f.

See Drepung

Brgya sde kha

'Bri

PROPER
NOUNS
741

gsum

110

Rig 'dun Chos

grag,

688

'Bri klung 527

'Bri stod 527, 582, 684

mo sgang

'Bri zla Zal

523

Brill, Gerald, 442

'Brog

pa

75, 520, 524, 6oo, 682

rna

'Brog Ru

'Bru Mkhar
'Brug

pa

584

mgo

Mkhan

rgya

530

po

Ngag dbang

mrsho. Su Drukpa

Bsam grub Dgon 583, 610

yon tan

Khenpo

Bsam grub

nor

bu'i gling 553

Bsam grub Pho brang 197

Bsam

gran

'phel

Bsam

gran

blo

Bshad sgrub

rgyas

gros

yar

gling 627

585, 594-96, 598f.

'phel 623

Bsil khud Mkhan Ngag dge 204

Bskal bzang phrin las !hun grub 531

Bskal bzang

rgyam

tsho 601

Bskal bzang Thar che 681

Bskal dga' 583
Bsod

nams

dar

rgyas

Bsod

nams

dbang rgyal6or

Bsod

nams

lha

Bsod
Bsod

nams mchog grub 525

nams rgya mtsho 626

Bsod

nams

Bsod

nams rnam

Bsod

nams rtse mo.

mo

601, 604

639, 685

rin chen 583

rgyal 584
SuSprul sku Bsod

nams rtse mo
Bsod

nams

sgrol dkar 622, 625

Bsod

nams

sgrol

rna

519f.

Bstan 'dzin !hun grub 533, 687

Bstan 'dzin Rnam dag 288

Bstan dga' 28

Bsran

pa

rab

rgyas

Bsran

pa

rshe ring 534

685

'Bu khug dgon 616

523f., 526, 682

Buchen

Buddha Sasana Society, 420, 425

'Bum 'gag dgon 616

237

Bumrhang

Burke Museum,

Burkhar,

297, 304, 317, 656

N. T., 394

Bya rgod Stobs !dan 634

Byams chen lha khang 463

Byams

pa

dar

rgyas

557

pa

Byams

dngos grub bstan pa'i rgyal

mtshan

643

Byams

pa

dpalldan

Byams

pa

dpalldan chos mdzad 533, 581

Byams

pa

kun bzang shes rab 54, 594

Byams

pa

kun dga' bstan gsal 33

Byams

pa

kun dga' bstan pa'i rgyal mtshan

bzang

po

558

602
Byams

pa nam

mkha' legs pa'i !hun grub

643
Byams

pa

rin chen 520, 641f.

Byang bdag Rnam rgyal

grags

bzang 437

Byang Ngam ring 623

Byang rtse 600
Byang

Byes

sman

pa

'Byung

Bzang

dpallegs

520

6oo

po

po

'dul42, 71, 335, 364, 388, 439

584

Campbell, Joseph,
Campbell,
Carnegie
Cassinelli,

338

Susan, 432, 451, 452

Foundation,

262

C. W. 264, 274, 286, 644, 651,

654
Cathedral

of St. John the Divine

390

Cha phreng 601

Chab mdo Rin

po

che Smra ba'i

seng ge

626,675
Chago

Topten 190, 198f., 207f.

Chamdo

(Chab mdo) 95f., 151, 184, 209,

583, 6o8, 643, 66?

Champa

Kunga Tenpay

Champa

Namkha

sen
Champa

Nyima 82

Kunzang

Tenpay Gyalt-

109, II8, 642

Ngawang TendUn

Nyendrak

77,

85
Champa

Tendzin 56f., 418, 530, 557 604,

642
436

Chan Chuan-An

Chang Kun274,
Chang,

283, 286

Garma C. C. 336-37, 624

Changchup

Nyima 85, 89f., 202, 258, 607,

637
Chapman,
Chatral

Tony 439

Rinpoche

244, 412

742

Chacral Sangyay
Che

mo

SAINT

IN

SEATTLE

Dorje 244, 412

lags 465

Chekawa

55, 59, 381, 439

Cheney, Josephine

470, 515, 561

428-29

'Chi med bde !dan Gzims chung 167

'Chi med phrin las 168, 622

Chime Drolma.

Su Ane Chime

Chime Luding 350, 400, 440, 575, 631,

664,678
Chime, Radha.

St't' Radha Chime

Rinpoche
Chobgye

Labrang 229

Chobgye

Trichen

175

229, 337

Rinpoche

xxi,

n. 109,

406, 4f1, 412, 453 462,

463.474,60!,626,642,668,675

Chogyam

106,194,

Trungpa

2u-13,

215-17, 359, 395, 403, 639, 640, 669,

688
Chos 'khor dgon 531
Chos 'khor !hun

po

683

Chos 'phd rdo rje 597

Chos dar Mchog sprul 'Jigs med chos kyi

rgyal

m cshan

Chos kyi blo

gros.

Chos kyi nyi

rna

204

Su Dzongsar

Khyentse

334, 584, 597, 613

Chos mdzad 530

Chos nyid

ye

shes 684

Chos rgyal 'Phags

pa.

Su Phakpa

Rinpoche
Chos rgyal rab brtan 558

Chos rje Lhasa tshang Sprul sku Mkhyen

rab kyi dbang phyug 626

Chos sde dgon 529

Chos zhing 678

rna

Chos zhing mda'

Christian

518

and Missionary

Alliance

260,

647-48
Chu bo Giang

nag

190

Chu bo ri 197
Chu bzhi

sgang

drug 235

Chu dmar 527, 582

Chu

mo

dgon, 616

Chuan-An.
Chukmo

St't'Chan

Chuan-An

(Phyug mo) 126, 127, 199, 617

Clifford, Terry 433

Combe, George A. 618, 621
Conze, Edward

300, 308, 3II-15, 656, 658,

659
Cotton Club 387

Crawford,

Dagchen

Sarya 339
Gyagatwa

Sherab

Gyaltsen

30,

52_5. 531
Dagchen Rinpoche

v,

vi, viii, 169.,

185-87, 189-92, 194

205, 207-9

183,

196-200, 203,

226, 229-32, 234f.. 237.

239f., 242f., 246, 257, 263, 266f., 2n,

286, 290, 292, 297

303, 318, 329f.,

342, 376, 433f.. 437f., 442, 456, 457

473477.
Dagchen vi,

xv,

559.663,666,674
xix-xxiii, xxiv, 39, 164, 171,

181, 187, 194, 196, 199, 226, 242, 283,

320, 333. 343

376, 536, 555

617, 622,

628, 632 634, 636, 638, 640, 647 652,

656
Dagmo

Kusho xiii, xxi, 181, 183, 185-87,

189f., 192, 197f., 204, 207, 225, 228,

231, 234f, 237, 241f., 245, 252, 257,

263, 2n, 319, 378, 395, 396, 434, 471,

475482,496,

500,575,668

(Brag mgo) vi, 95, eSc, 347

Dagmo

Dakho 104, 107

Dalai Lama 76, 95, 145, c84f, 194, 229, 236,

242, 244

262, 265f.,277,292,J06,

338, 389-93, 443, 450, 452, 529, 535,

588, 6oc, 605, 6cof., 623, 631f., 636f.,

642, 668f., 686

Dam chos brtan

pa

599

Dam chos cshe 'phd 532, 6u

'Dam

dim

dgon 530

Dam

pa

Kun dga'

Dam

pa

Nga 'dra

Dampa

Rinpoche

rnam

rna

rgyal 532

149

xvii,

xx,

31, 36, 39, 40,

103, So, 172-77, 187, 194, 502, 6u,

62&-30,632,642,688
Damthok

49, 59, 529, 610, 633

'Dan Chos sde 684

'Dan chu khog

pa

526

'Dan mda' 522

'Dan

pa ra

ba 68o

'Dan

sgom

Chos kyi dbang phyug 528

Dar Drangmoche

146, 148

Dar han Spyi khyab Mkhan

po

Dpalldan

don grub 605

Dar mdo Ngag dbang chos dar 6o

TIBETAN

PROPER

Dar

rrse

mdo

pa

NOUNS

IN

743

TRANSLITERATION

Ngag dbang chos dar 59

Dar chang Sprul sku Kun dga' dge legs 335

Dartsedo

xviii, 5 74, 13o-31, 138, 175, 203,

zo6, 502, 604, 616-19, 621, 637

Dattulo, April 368, 373, 667

David, Tenki Tentuf 649

Dawa Norbu 23, 6o-6z, 596, 687

Dawa Zangpo 474

478

Dba' shul76

Dbal

gsas

tshang 131, 138

Dbang 'dud snying

po

r86

Dbang 'dus roB, 586

Dbang

grags

621

of Zhe 'd2ang Ya dzog tshang

Dbang

po

Tshe rgyal215

Dbang

po

Yon bzang 215

Dbon Bstan bdag Sprul sku 'Jam dbyangs

kun dga' chos dar 530

Dbon

gcen.

Dbon

po

Dga' 'khyil 204

Sprul sku 685

Dbon stod 592

Dbon stod

pa

'Jam dbyangs

mkhyen rab

593
Dbu md2ad 'Jam dbyangs

chos 'phcl652

Dbu md2ad Dkon mchog dpalldan

Dbu md2ad Dkon mchog

rgya

Dbu md2ad Lhun grub dpalldan

Dbu md2ad Mgon
Dbyangs
Dbyar

can

gnas

po

583

mtsho 583

6ro

583

dgyes pa'i rdo rje 584

Mkhan

po

Bsam gtan blo

gros

596
Dbyings

rig byang chub dbang

po

147, 623

deJong, J. W. 304

183, 529

Denkhok

Denma 7 48, 52, 59, 68, 157, 198, zr8, 299,

526-33,

523,

565, 582, 593. 633, 66o,

68r, 683-87
Ruth 428-29

Dennison,

Densapa, Tashi 32o-zz, 327, 33o-3r, 337,

645, 66o, 663

Dephuk

147, 623

R.inpoche

Derge Yilhung r86, 190f.

Derge. s

~ Sde

Desi Sangyay

dge

Gyatso 282, 532, 685

De'u Mgo Ngag

De>.hung

6or

An jam (An jam R.inpoche)

34f . 37 41
IOI,

gsum

104, 109,

409, 415

li,

31,

54 72, 74-83. 88f., 96.

III, II7,

119, 123, 174

439. 502, mf.. 562, 579f.,

585. 587. s88f., 6or, 6ozf., 6!4, 634-36

De>.hung

Labrang

251, 296, 646

De>.hung

Lungrik

Nyima 5, II, 13, 32,

34-37, 75 77 78f., 82,83-89,

roo,

137. 146, r65, 258, 546, 562, 6or-4,

6o6, 623
De>.hung

Nyendrak

Dezhung
De>.hung

Lungrik

Nyima. Su

Lungtik Nyima

Pal)gita

xxiii, 345

pa

Dga' !dan abbot Grags

bsam grub 605

Dga' !dan Dpon slob 6rr

Dga' !dan monk A brtan 605

Dga' !dan Rna ring 605
Dga' rab rdo rje 630

Dge 'dun bkra shis dpal 'byor 643

Dge 'dun bzang

po

586

Dge 'dun chos 'phd 630

Dge 'dun
Dge ba'i

seng ge 685
bshes gnyen

A thengs 528

Dge bshes Shes rab

rgya

mtsho 668

Dge legs gter mdwd gling 627

Dge

rgyas

Dge

rrse

68o

Pal)gita 'Gyur med tshe dbang

mchog grub 596

Dge slong 'Phags mchog 583
Dge tshul Ngag dbang rab

rgyas

350, 550

Dgon chen Mkhyen brrse 'Jam dbyangs

choskyidbangphyug596
Dgon chen 595f., 598, 605
Dgon

gsar

Dgon

gsar monastery

dgon 527, 533

89, 104, 581

zur

Ldan

Tshul khrims

rgya

Dgon lung Bla

583

rna

grub chen

mtsho 683

Dgu gtor 187

Dgu zlog 102

Dhongthog

R.inpoche

xxiv,

xxv,

88, 361,

403, 441, 455. 460, 517, 551, 553

555.

56r, 563, 565f., 576, 6o3, 6o6, 628f.,

665, 670, 6n. 675
Dhongthog

678

Trulku. See Dhongrong

R.inpoche
Dhongthog

88, 207, 551, 553

592f., 595

598, 6oo, 6o6f., 68o

Dil

mgo

Mkhyen brrse Rab gsa! zla ba. Su

Dilgo Khyentse

744

Dil

mgo

SAINT

IN

SEATTLE

Tshe ring bkra shis 594

Dilgo Khyenrse

(Dil

mgo

Mkhyen brtse)

195, 198f., 208, 2ll, 214, 359-61, 410,

412, 463. 477-79

548f., 562, 584-86,

592,634f.,638,644,647.676,686
Dingri Langkhor

152

Dingri 146, 149, 152

335, 429

Disneyland

622

Dkon dbyangs

Dkon mchog dbyangs

Dkon mchog

grags pa

byed 622

199

Dkon mch.og !hun grub 582, 587, 595

Dkon

yag

618, 636

Dmag shed
Dmag

can

zor rna

613

165, 166, 476, 569, 676

Dngos grub Ga sha ba 596

Dngos grub

rgya

mtsho 597

Dngul chu Mkhan

po

639

Dngul chu 69, 470

Dolpo z66, 512

Don grub gling pho brang Stag

rue

dmar

po68o
Don grub gling 686
Don yod 190, 265, 509

Don yod rdo rje 66o

Dongtray

190, 527, 529f.. 533

Dorje, Elizabeth

464

Dorje Shukden.

See Rdo rje shugs !dan

Dorjedrak.

Su Ras chung

Doti Gangkar

pa

Rdo rje

grags

212

Dower, Mary Anne 400

Downs, James F. 274, 647, 648, 649, 651,

653. 654

657

Dpa' bo Gtsug lag 'phreng ba 256

Dpa' thul Mi

spyang

sgang

Dpal 'byor

Opal Klu'i dbang

dkar

po

521

627

po

685

Dpalldan chos skyong 632, 68o, 687

Dpalldan don grub 86,457, 6os

mo

Dmag

zor rna

451

Dpalldan

lha

Dpalldan

rgya

Dpalldan

rin chen 525

Dpalldan

tshul khrims 104, 525, 6oo

mtsho 525

ye shes 619
Lha sgang 616

Dpalldan

Dpal

Dpal mchog blo !dan 521

Dpal mchog rgyal mtshan 687

Dpal

mgon

Dpalmo

Zhal 204

394

Dpal sprul 584, 616, 619

Dpal thang Khra

mo

525

Dpon bla Phrin las rab

Dpon

po

rna

Bla

Blo

rgyas

gros

78

dbang phyug

602
Dpon slob Blo gter dbang

po

592, 594

Dpon slob Bshad sgrub 625

Dpon slob Smon lam 623

Dpyal Se rtsa ba Bsod

nams

rgyal mtshan

299
Drag shul phrin las 588, 6o6, 6o7, 622,

627,637
Drag0207
Drak234
Drakkar T

aso

xix, 146, 149-52, 624

Drakpa Gyaltsen

(Grags

pa

rgyal mtshan)

38, 55. So, 104, 404, 406, 442, 528, 615

Dramagang

45-47,

so,

54 59 67

Dran 'khor Bu Dbang 'dus

Dran 'khor 593

Drangmoche

146, 148

nor

bu 52

Dra'u xiv, 13, 30, 35 37, 56, 104, n4, 142,

171, 183, 186f., 219, 221f., 224, 230,

310, 330, 405f.. 476. 520, 523-26,

531,

mf.. 565, 577. 68o-83

Dra'u Behu Tendzin Gyaltsen 142.
Dra'u Dpon. Su Dra'u Pon

Dra'u Dpon Bsod

nams

rab brtan 680

Dra'u Lama Kunga Rinchen Chokdrup

30,

525, 531
Dra'u Pon xvi, 13, 35, 56, 104, u4, 171, 183,

186f., 215)--2.1, 224, 230, 310, 405f.,

476.s86f.,621,634.641,68o,688
Dra'u Pon Lama Tend:tin Gyaltsen 35, 37

See also Lama Tendzin Gyaltsen

Dra'u Sprul sku Ngag dbang byams

pa

chos dar 530

Dra'u Thubten 331

Drepung ('Bras spungs) 86, 179. 6oo,

6o5f., 619, 642.

Dri med gzhon

nu

617

Drichu ('Bri chu) 7,

48, p,

68, 95f., 107f.,

183. 187. 189. 218, 220, 522f . 526f .

532, 534

587. 634. 679

Drikung 56, 526, 528, 530, 584

TIBETAN
TRANSLITERATION

PROPER

NOUNS

IN

745

Driver, John 645

147, 671

Drokmi the Translator

Drongnyin

Tshewang

Dru Jamyang

Lama 52, 593. 6oS

Rinpoche

Druk Tshampa

236

Drugpa Tsheju 466,469

Drukpa

Khenpo

32, 1S9, 521, sSo, 5S6-SS,

632-34.679.6S6

Drung Kunga Rinchen

525, 52S

Drung lugs 69
Drung

pa

Mkhar

gsar

bla brang 533

Drung Tsultrim Gyaltsen

20, 528, 532f.,

589
Drung yig Tshe chos 6oS
Druptop

NgawangTopju

23,583

Druptop

'Dud

Rabten 13, 89, 581

Sangyay

pa rgya

mtsho 40

Dudjom Rinpoche

149, 2.41, 279, 362, 370,

394413443502,666,674
Dugan,

Bill 373, 376

'Dul

mo

Bkra shis 'od

'Dul

mo

6S4

Dung 'khor Bka' 'gyur

zer

529, 535

sgar

533

Dung 'khor 633. 679

Dur khrod Bdag

Duwamish

po

420

Indian 646

Dza Paltriil sf., 27f., 55, 79 134..

271, 283. 299

Dza

sag

Bla

rna

177, 25S,

30S, 354

415, 41S, 455

pa

gnyen

Grags

bshes

605

'Dza stod 527

Dzachu Gemang Khenpo

Shenphen

Thayey 28
Dzachu 57 527, 5S4
Dzachukha

26, 28, 56, 64, 1S2, 1S6, 190,

597, 616
Dzakhok

190, 214

'Dzam gling che rgu(d) dbang sdud 622,

625
'Dzam gling kun khyab 362

rgyas

'Dzam gling

bshad 273

'Dzam thang 6o6

'Dzi mda A

myes

Kun dga' dpal bzang 609

'Dzi mda A

myes

tshang 612, 687, 6SS

'Dzi mda Bar

grong

'Dzi mda Gcen

tshang 639, 6S5

ngar

679

'Dzi mda. Su Dzinda

'Dzin II7, 191

Dzin Namgyal

Dzinda

5 9

n,

II7, 191

14, 54, S1, S8, 102f., 141f.,

519-22, mf., 549

Dzinda

Naysep

Dzinkhok

s86, 679, 681, 687f.

10, 14, 55, 88, 536

n7, 191

Dziphu 533

535

19, 26--28, 31, 35 63-65, 71,

Drokchen

78-81, 83, 139, 172-74, 19of., 542,

sS4 . 587, 593. 597, 6o3, 618, 623,

630,677
D2ongkar

146, 149

Drongsar

Khamche.

Su Khamche

seminary

Drongsar

Khyentse

(Chos

kyi blo gros}

48o, 502, 539. 595f., 598f., 627, 631,

634,636,644,664,675
DR dreams of meeting him 450

DR performs

rite against illness II7

DR's vision at his death 240

disciple

of Garon 1S, 41 48, 54

discourages

DR from studying

medicine

101
given

many text

transmissions

by DR 92

his

conson meets

DR 475

leaves Kharns 197

names

DR assistant

passes away
requested

239-41

in Gangrok

DR to supplement

biography

requests

193

Garon's

360

DR to

compose

biography

of

Ga lamas 196, 361, 457

requests

Lam 'bras from Garon 45f.

restorer of Dramagang

59

stresses importance

of mother 142

suppons

seminary

Drongsar

30

teacher of Anjam 79
teacher of DR in Derge

5o-52, 71f., 91,

97, n6, 191--97

teacher of Dilgo Khyentse

teacher of J amgyal

198

5S

teacher ofThanhang

Tulku 335

thangkas

belonging

to 39

told DR to teach the Lam 'bras 415

warns
Drongsar

D rolma palace 171

Shedra

Khenpo

Drongsar, xi,

Khenpo

Khyenrab.

Stt

Khyenrab
XX,

2S, 30, 41f . 42, so-52, 54

746

59f., 7o--72.,
191f., 194

SAINT

IN

SEATTLE

75, 91, 97 101, II6f., 182.,

196f., 2.08, 237, 2.40f., 335,

361, 450, 557, 584, 588,

592-97, 6oo,

609, 627,629,636,662,675688

38, 41f., 102., 52.8f.

Dzonyak

Samdrup

Dzonyak

(Mdzo nyag) 526, 528

Dzung

gar

rgyal

po

Ehrhard, Franz-Karl

688

62.4, 650, 689

Ekvall, Robert
academic

rivalries

in Seattle, 286f.

652-54
American

collaborators

in Seattle 274

compiles

vita of DR 257, 647

criticized

by Goldstein

286f.

first meetings

with DR 249, 250, 2.52

friend ofThubten

Norbu 265

life of 26o-63, 647f.

relations

with Wylie 286

research

in 196o--62

revives

in Seattle

264f.

3o}f. 657

seminar,

Elliot, Ann 368, 373

Emery, Julie 252, 292-93, 295, 32.4, 352, 383

Epstein,

Lawrence

Fairclough,

654

Susanne

402, 427, 432, 447

451,452
Fairservis,

Walter A. 402, 427, 432, 447,

451-52
Fields, Rick 678
Flood, David 368, 373, 396
Ford Foundation

273, 279, 304, 32.5

Ga (Sga) 7f., 20, 36f., 41. 49. 53, 56, 89,

108, 139 188, 196. 2.01, 210, 2.85. 291,

299

356, 361, 395

494

514, 520,

sn-31, mf.. 556, ss8. s66, 582, s86,

591, 596, 598, 6oo, 610, 613-16, 629,

636, 638, 640, 67of., 68o-88. Su also

Gapa, Gakhok.
Ga Lama Jamyang

Gyaltsen

xvi, 31, 54f..

91, n6, 188, 403, 499, 555 570, 593

Ga Rabjampa

Kunga Y eshe 19, 39-41, 44,

419, 472, 525, 528, 531f., 534f., 566,

686
Ga Rabjampa.

SuGa Rabjampa

Kunga

Yeshe
Gad thog cshang

52of.

'Gag Ia 531

Gagu 54f., 70f., 91, n6, 354

Gakhok vii, 36, 87, 97, 99, 104, 157, 171,

190, 213, 215, 219, 232., 522, 52.4

597 686. See also Ga, Gapa.

530f,

Gampo Jennga Tashi Namgyal

Gampopa

134.358

134, 355

Ganden (Dga' !dan) 21, 86, 179, 502, 544

6oo, 6os, 630, 647

Ganden Nari Khenchung

86, 605

Ganden Tripa 183

Gang shar. Su Kangshar

Gangkar

132, 6oof.

Gangkar

Rinpoche

xviii, 131f., 135, 147, 203,

205, 301, 336. 350, 442, 502, s8s, 597.

619f., 630, 637
Gapa

x,

xiv,

xv,

5,

II,

16, 30, 35, 67, 97, 102,

107, 142, 181, 184-86, 189. 208, 215,

2.21, 22.4, 233

522-2.4,

2.77, 355. 408, 457

526-531,

482,

533-55. ss6f., 565,

580, 582, 584, 596, 610, 631, 64of.,

653, 68o, 683.,

686, 688.

Su also Ga,

Gakhok.

Gaton Rinpoche

Ngawang

Lekpa

blocks plans to make DR Ngor

candidate

61

calls DR back to Tharlam 96

death of 12o-23
DR's last meeting with II5

emerges

from long retreat

enthrones

II, 16

DR

as successor at

DR

as

Tharlam

III

enthrones

Trulku at Tharlam

42-44
life story of, 14-18

gives DR novice ortlinacion

gives

DR full monastic

33

ordination

82

gives Lam 'bras, 2.of., 42, 45 50, 72.-75,

103f., 109f.

renovates

Tharlam,

20f., 25, 38-40,

42-44

strong connection
105

with Avalokitesvara

sends

young

DR letters from retreat

6,

II

three main commands

to DR, II4

Gcod 67, 69, 134, 423, 579

Gdong sprad dgon Sprul sku Skalldan
Gdong sprad Dgon 583

6II

TIBETAN

PROPER

NOUNS

IN

747

TRANSLITERATION

Gdong sprad 529

Gdong thog Sprul sku. Su Dhongthog

Rinpoche
Gdung phud chos 'khor 234
Gdung
Gel

pa

sras

172, 189, 630, 644

kha sho 76

Gelek Rinpoche

(Dge legs Rin

442,473.474>

13, 103, 181, 215,

519

Gendun

Ges

ngo

139, 143

Zangpo 9, 31, 521, 534

Georgeson,

683

che)

616,620,663

Gelong Jam yang Gyaltsen

Gendun Targye

po

Edna 267

Geshe Ngawang

575

Nornang xiv, 278, 566,

577

Geshe Tashi Namgyal347

Giang chen dgon 526, 529, 533

Giang

nag

208

Giang

sgo

Klu dug rdzong 624

Giang

sna

Sprul sku 611

Giang chang Sgroi ma'i lha khang 528

Gle lung chos sde 684

Gle yul683
Gling Ge

sar

76, 518

Gling Kar shod 89

Gling Kha gshis

pa

607

Gling kham tshan 686

Gling rje Gesar. SuGling
Gling tshang 681, 684
Glo

sgyes

530

Gnam phu dgon 526, 529

Ge

sar

Gnam Spu

rong

dgon 526

Gnas bzang 530

Gnubs 172
Gnyan tsho 526

Go

rams pa. Su

Go

rum

Gorampa

625

'Go zi Zhabs

rgan rna

611

Goforth, Tara 673

Jay 421-23,

Goldberg,

450, 454

Melvyn 255, 277, 286-87,

Goldstein,

303,

6o8, 654-55
Gomez,

Gongjo
Gongkar

Luis 313

684
234, 420, 532

Goodman,

Gorampa

(Go

S. 580

rams

pa) 28, 57f., 6o, 119,

127f., 356, 367, 369, 371> 376, 401, 412,

428, 614f., 667

Gorum 165, 169

Goullarc,

Peter 617-20

524

Gra'ur

Grags 'byor 6o

Grags

pa

rgyal mtshan. Su Drakpa

Gyaltsen
Gries, Peter 454

Grong nyin Tshe dbang bla

Drongnyin
Gru

pa

Tshewang

rna. Su
Lama

531

Grub dbang Kun dga' dpal 'byor 530

Grub dbang M tsho skyes

Grub dbang Sangs

rdo rje 530

rgyas rgya

mtsho 595

Grub thob Ngag dbang stobs bcu. Su

Druptop

Ngawang Topju

Grub thob Sangs

Druptop

rgyas

Sangyay

rab brtan. See

Rabten

Grwa

rna sgang

Grwa

sgang

Gsang Bla

598

rna

sngags

Gsang

67

619
chos rdzong 529f.

Gser 126, 193, 240, 473, 522, 616, 684

Gser kha Chos

grags

175, 603

Gser khar Kham tshan 6oo

po

Gser ljongs Mkhan

'Jam dbyangs

legs 585, 593, 598, 609

Gser ljongs

593

Gser mkhar Chos

grags

585

Gser tha 76

Gser thal129
Gser tog 21

Gsung

ngag

phug 147

Gter bdag Gling

pa

542

Gter ston Bde ba'i rdo tje 623

Gter ston Rol pa'i rdo rje 640

dge

Gtsang sku 601

Gu lu 92,94
Gu

ru

Drag

Gu tsha

or

po

351

Gur tsham 'tshams

pa

dbang chos rje 583

Guenther,

Gur gyi

Herbert

mgon po

Gur phyogs

266

Gur tsha 523, 526

268, 645, 650

676

Ngag

SAl NT

IN

SEATTLE

Gurdjieff 666
Gwagu599

G. yag ston 58
Gyalo Thondup

Gyalkhang

266

26, 56, 584

Gyalkhangtshang

Gyalsay Thokmay

ru

See Thokmay

198

Gyaltshab

G.yas

Sangpo.

gpo

San

Gyantse

26, 56

197, 544
Byang Skya bo khag dong 161

Gyatso, Janet 329, 332-33, 335, 389

Gyim shing Kong jo 528

G.yon

ru

602,629

G.yon

ru

Gter ston 'Chimed

G.yon

ru

Rab gsa! 629

580

G.yu shu! 68o

G.yu thog Yon tan

mgon po

520

G.yu thog 613, 659

G.yul shu! 527
'Gyur lo 53

Gzhan dga'. SuShenga

Gzhan phan chos kyi
Gzhan phan mtha'
Gzhan phan

snang

Gzhon

yas
535

nu ston pa

617

Gzhung brgya

pa

Gzi ti sbug 616

Gzi thod

rna

154

Sprul sku 585

Byams

dpal 'bar 683

ba 585, 593

ba 598

pa

Gzhe khri lung

snang

pa

dngos grub

Gzims 'og. See Zimwok Trulku

Gzims chung She! gling chen

Ha drung

pa

mo

237, 643

Hamo ba638
Ha shul681

Hagen, Dr. John z88, 305, 319

Hagstrom,

Paul 386

Hanson, Judith 350, 455

Har gdong Kham tshan 6oo

Harding, Sarah 346, 453

Heau, Martine 466, 473

Hemenway,

Lewis 339, 405, 410

Henderson,

Dan 274, 651, 655

Hiroshi Sonami 626, 678

Hixon, Lex 373
Ho cho tshang 667
Hocho Lama 6o, 68f.

163

Hor khang 179

Hor Tre she 542

v,

Horkhok

72,

74,

88, 92, 94f., 98, 102,

207f., 543, 545, 582, 6o6

Huang Wei-Chi 436

Huang Wu, Mrs. 434, 436
Hurvitz, Leon

Abhidharma

academic

studies 269.,

career

269, 650

attitude toward Buddhism

car

accident

274, 296, 304

304f.

285

friend of Conze 312

leaves Seattle for B.C. 315, 320

poem

written for him by DR 284

studies

under DR 270f.

teaches

DR English 267

Tibetan

name

and nickname

tries to organize
Indira Gandhi 398

festschrift

270

for DR 302f.

Insight Meditation

Society

Institute for the Advanced

4 51
Studies of

358

World Religions

'Ja' thang 26
Jackson, David 339, 380

Jackson, Henry 269, 311

Jakie, Vana 439, 459
Jakla xviii, 131
'Jam bstan 233
'Jam dbyangs' bzang

mo

622

'Jam dbyangs

chos dar 238

'Jam dbyangs

chos kyi

'Jam dbyangs

dbang

'Jam dbyangs

kun bzang thub bstan chos

rgya

mo

mtsho 662

164

kyi rgyal mtshan 103, mf. 580, 613,

639, 6Ss
'Jam dbyangs

mkhyen

brtse'i dbang

po.

Su

Khyentse Wangpo
'Jam dbyangs

padma dpal gyi bu 'khrid 559

'Jam dbyangs

rdo rje 614

'Jam dbyangs

smra

rgyas

ba'i nyi

rna

tshangs

sras

pa'i lang tsho 597

'Jam dbyangs

thub bstan bzang

'Jam dpal bshes

gnyen

po

n, 92

630

'Jam dpal rdo rje 256

'Jam dpal zla ba'i

go

dgyes pa'i bshes

cha Dbyangs

gnyen

92

can

TIBETAN

PROPER

'Jam

grags

'Jam

mgon

NOUNS

IN

749

TRANSLITERATION

372
Bstan 'dzin 685

'Jam rdor lags 465

'Jam rgyal Rin

Jamgyal

po

che. SuJamgyal.

('Jam rgyal)

v,

9,

u,

23, 28, 54-60,

67-71, 73, So, 88, 91, 97, 103, 108,

116f., 175, 188f., 354, 52of., 538, 555,

580, 585f., 593-95. 598f., 6o6f., 611,

614f., 68o, 687f.

Jampal Tendzin

Jampal Zangpo

Jamyang

22, 25, 175, 350, 557, 583

161, 164, 168, 627f., 685

Gyalrsen

502, 521, 534

Jamyang

Khyentse

39, 43, 89, 91, 188, 243,

594
Wangpo.

See Khyentse

Wangpo, Jamyang
Jamyang

Kunga

Jamyang

Kunga Ten pay Gyaltsen 82, 104,

Namgyal38

551, 556, 626, 632

Jamyang

Kunga Wangyal 187

Jamyang

Losal 103, 520, 534, 58o

Jamyang

Namgyal

Jamyang

Norbu 639

Jamyang

Sakya xiii, 575f., 681. Su also

Dagmo

z84, 611

Kusho.

Jamyang Shedrup

43

Jamyang Sherab 222, 224,

no,

356, 408,

480, 581, 593 666

Jamyang Tsultrim 473, 477
Jang

ru

479

tshang 682

Jetsun Drakpa

Gyaltsen.

See Drakpa

Gyaltsen
Jetsun Sakya Center 241, 364, 367, 369-76,

387, 396, 400, 413, 430, 443

Jetsun Taranatha

Jetsunma

389, 542, 544

Perna Trinlay

Ji ti

rong

'Jig

rren rong

88

dgon 616

dgon

Jigdral Dagchen.
Jigdral Rinpoche.

pa

616

Su Dagchen Rinpoche

Su Dagchen Rinpoche

Jigme Dorje 236f., 643, 657

Jigme Lingpa 135, 676f.

'Jigs bral Bdag chen Rinpoche.

Dagchen

See

Rinpoche

'Jigs bral phyogs las

rnam

rgyal 626, 675

'Jigs byed 599

'Jigs med chub bstan dge legs 584

Jo bo Dbu

gang

624

Jo bo Jamali 624
Jo bo Loke5vara
J o bo Sgyogs

of Lhasa. See LhasaJowo

chen 68o

Jo khang664

'Jo mda 66o

Jo

sras

519, 581, 679

Jo

sras

Nyi

rna

679

Johnson, Stephanie

427, 429

Johnston,

398-401, 408, 414, 432,

Paul388,

449 451-52, 669

Johnston,

Rita 663

Jokhang 178, 225, 543

Jokhor 9, 89, 99, 518f.
Jonang Taranatha.

See Jetsun Taranatha

Jonang, 161, 375, 390, 544, 6o6

Josay Jamyang

Gyaltsen

'Jam dbyangs

(]o

sras

Dge slong

rgyal mtshan)

534> 581,

678f., 687

Josay. Su J ~

Josayma,
Jossem,

sras

Tashi Tsering 596

Carl 368, 373

Jowo (]o bo) 86, 146, 151f., 178, 181, 204,

523, 528, 624, 683

Ju Mipham.

SuMipham

Jyeku Largan La 522

Jyeku. Su Jyekundo

Jyekundo

(Skye

rgu

mdo)

v, xv,

xvi, 7, 19,

25f., 3of., 33, 35f., 56, 81, 87, 99 104,

1o6f., 140, 142, 161, 183, 186f., 195,

199, 214f., 218-21, 224, 320, 409, 454

476, 522, 524-27, 529-531,

533

535

540, 558, 570, 584, 586, 589, 602,

6o9f., 613, 621, 629, 632, 642, 645,

68o-82, 687f.
Ka bzhi dgon 616. See also Bka' bzhi

Ka shod 22
Ka tho lung

pa

535

Kadam

55, 79, 181, 213, 341.

Kalnins

(Stearns),

Maruca

383, 389, 404,

413,417-20,422,440,456,668
Kalsang

Gyaltsen

xiv, 426, 427, 448, 455,

457

461, 468, 494

557

575

576. 636,

678
Kalu (Rinpoche)

vii, xxiii, 330f., mf.,

338f., 344-47

350,

35),

359 362, 372,

378, 380f., 386, 403, 410, 428, 436.

439-41, 444

453-56, 461, 502,

750

SAINT

IN

SEATTLE

541-46, 550, s6o, 569, 572f., 661-64,

689
Kalzang Gyatso 76
Kalzang

monastery

(Bskal bzang Dgon)

104, 109, 187, 190, 2.06, 409, 42.0,

52.7-2.9,

530, 533 558, 583f., 631

Kam yul683

Kan chen dgon 683

Kangshar

2.14, 638f. See also Khenpo

Khangshar

Kapleau Roshi 454

Kapshi 12.5, 12.9, 199

Kapshi Trulku 2.04

Kapshipa

Rikpay Sengge 12.9, 137, 552.

Kapstein,

Matthew

578, 62.3, 638

Kar 'brug zo8,

613

Kar rgyal 161

Karma

Bka' brgyud

pa

686, 688

Karma bstan skyong 53 5

Karma Chakme

7 x8, 347

nges don us
Karma nges don bstan rgyas 2.56
Karma nges don chos kyi go cha dri med
'od zer rgyas pa'i sde 640
Karma pa Chos grags rgya mtsho 685
Karma pa Mi bskyod rdo rje 684
Karma pa Mkha' khyab rdo rje 597
Karma

Karma phun tshogs

Karma
Karma

rang
rgya

mtsho 107

Karma Thinley
Karmapa

94

byung kun khyab 330

Rinpoche

353, 378

xxiii, 2.1, 97 132., 2.36, 2.56,

344-47

.,

358, 363, 368f., 394 410, 414

441, 465, s o :~

529, 636, 643, 664, 665,

670,684
Karmapa

Rangjung

Rikpay

Dorje 97 344,

413 529
Kathok xvii, 65f., 71, 89, 92, 138

Ke

song

Bkra shischos

Keesing,

Kha

na

Elizabeth

'phd 543

640

26,190

Kha itsi tshang 681

Kha'u Brag rdzong x6sf.

Khad byis
Khamjo

rwa

ba 679

530

Khamche

Bshad sgrub dar

Khamche

seminary

rgyas

gling 30

30, 38, 51, 58, 75, 193, 536

Khams 'jo s6. 683

Khams

bye 584, 588, 592, 594f.

Khams

gsum grags 128, 131f., 163,

gsum grags dgon pa 616
pa kham tshan 686
sprul Don brgyud nyi rna

Khams

Khams
Khams

6x6

194

Khang dmar ba Rin chen 593

gsar.
gsar
gsar

Khang
Khang

Khang

See Khangsar
bla brang 68 6

Mkhan chen Ngag dbang

mkhyen

brtse rhub bstan snying

See Khenpo
Khang

gsar

po.

Kangshar

yon tan rgya

Ngag dbang

mtsho 580
Khang

na.

Set Khangna

Khang sri b. See Khangsip

Khang srib

rwa

ba 679

Khang srib tshang 'Og

Khangna

Khangsar,

rna

9 519

26, 190, 584

xix,

XX,

4 14, 31f., 37 159f., 172f.,

175, 189, 596, 6II, 633

Khangsar

Shabdrung

Khangsip

Khenchen

III,

103, 176

120, 518f., 520, 679

Jampal Zangpo.

Zan gpo

See Jampal

Khenchen

Kapshipa

Kapshipa

Rikpay Sengge.

See

Rikpay Sengge

Shenga. See Shenga

Khenchen

Khenpo Appey (Mkhan

495

539

po

A pad) 356,

mf., 6o2f., 667, 68o

Khenpo Jamyang

Sherab.

Set Jamyang

Sherab

Khenpo

Kangshar

vi, xxi, 208, 21o-14, 626,

638f.

Khenpo

Khyenrab

50f., 54 59, 66, 82, 102,

592f., 6oo, 603, 6II

575 592

Khenpo

Kunga Wangchuk

Khenpo

Ngakga 104, 107, 215

Khenpo

Ngawang

Rinchen.

See Ngawang

Rinchen

Khenpo

Sangye

Rinchen.

See Sangye

Rinchen

Khenpo Shenga. See Shenga

Khetsun Sangpo 4II, 581, 592, 6o2.f., 622,

625-27, 629, 631f., 664

Kho jo tshang 527

TIBETAN

PROPER

Khra 'gu Rin

NOUNS

IN

751

TRANSLITERATION

po

che. See Thrangu

Rinpoche

Khra leb Nyi

rna

'gyur med 530

Khra rgob 213

Khre

pa

phug 152

Khri 'du Bskal bzang dgon 529, 640

Khri 'du Bskal bzang 582
Khri 'du Dbu rridzad 6ro

Khri 'du Dpon tshang 612

Khri 'du Spu

po

ru

Bla

rna

Dam chos bzang

6n

Khri Ide gtsug btsan 683

Khri

pa

Ngag dbang mthu stobs dbang

phyug 622

Khri

smon

Nor bu dbang rgyal6z8

Khri

smon

6z8

Khri

srong

lde'u btsan 68r

Khri rsho Dge tshul 'Jam dbyangs

chos

bzang 59
Khro bo bcu 4II, 450, 538

Khro rgyal Rdo rje rdzong 149

Khrom rdo khog 86
Khu

nu

Bla

rna

Bstan 'dzin rgyal mtshan.

See Khunu Lama

Khu si brag dgon 6r6
Khuna Chokrriil J amyang Sherab Gyatso

409, 530
Khunu Lama

v,

xvi, 52, 54 63-66, 72, 91f.,

rorf.,I90,242,256,469,

502,596f.,

607
Khunu Lama Tendzin
Khunu Lama.

Gyaltsen.

See

Khyabdak

Ngawang

Samren 409, 412, 557

Khyenrse

Trashi Paljor 198

Khyenrse

Wangchuk

(Mkhyen

brtse'i

dbang phyug) 30, 382, 383, 392, 432,

6or
Khyentse

Wangpo, Jamyang

490, 521, 581,

594, 597, 6oz, 6o6

builder of Rrse lha khang 194

goes to

Sukhavati

his disciples

at death 240

54, 6o, 86
268

his history of tantric Buddhism

his return from death 475
his short Hevajra
his tradition
main teacher

39,

one

sadhana 425

of Green Tara 307

of Garon xiii, 4

Il2

of his treasure

rebirths

of r8, 51

teachings

372

r sf..

21,

revives

Hevajra commentarial

104

exposition

teacher of Dezhung

Lungrik Nyima 86f.

teacher ofLoter Wangpo

Khyung

po

Khyungpo

Tshul khrims

6o, 78

mgon po

544

Naljor 346, 542, 674

po

Klong gsa! snying

Kloppenburg,

77

Paul 351

Klu khang Tshe dbang rab brtan 632

Klu sdings 'Jam dbyangs

rtogs

rgya

mrsho 580, 615

Klu sdings Mkhan

po

bstan lung rtogs

K1 u sdings Rgyal

kyi nyi
Klu sclings

rna

thub bsran lung

sras

'Jam dbyangs

rgya

mtsho 580, 615

'Jam dbyangs

634

Sras Rin chen 664

Klung shod dgon 526

Kolma5, Josef 301

rhub

chos

Kong bu 545

Kong

po

255, 288

Kong sprul 578, 58rf., 597, 603, 6r6, 619

Kong sprul Yon

Kongston

ran rgya

mtsho 581

58

Krang dai krang 95

Kuma

sa

Ku

se

Ku

yang

643

brag 128, 163

Ia 242, z66

Kun 'od 6o

Kun bzang bsod

nams

6r6

Kun dga' 'jam dbyangs

Kun dga' 'od
Kun dga' blo

ror

zer 59
gros 623

Kun dga' bsran 'dzin 143, 642, 688

Kun dga' bstan pa'i blo

gros

Kun dga' bstan pa'i nyi

rna

581
Bla brang 646

Kun dga' bsran pa'i rgyal mtshan 204, 530

Kun dga' chos 'phel74, 6oo

Kun dga' chos lha 530, 558

Kun dga' dbang

mo

525

Kun dga' dpal 'byor 557f., 685

Kun dga' rab

rgyas

78, 602

Kun dga' rgyal mtshan 19, 587

Kun dga'

rnam

rgyal 534, 615, 640

Kun dga' tshe ring 688

752

ye

Kun dga'

SAINT

IN

SEATTLE

shes 589, 590

Kun gzigs slob

grwa

Kun mkhyen nyi

64

rna

518

Kun rig 38, 42, 77, II9, 157, 480, 571, 589

Kundun Rinchen Chokdrup

30, 525, 531

Rinchen 104, 181, 288, 682

Kunga

Kunga Wangmo
Kunzang

394, 405, 464-66

Nyima, Dr.

arrives in Minyak 130, 139

cares

for lab animals

in university

hospi-

tal 332
catches

up

comes to

in Lhasa and Phenpo 2:1.8

Derge to

accompany

home97
comic relief provided by 335

DR

DR accompanied

him gathering

herbs

101

as

education

doctor 215

gives DR blessing

gives presents

pill474

to DR

IIO

gives sendoff from Kham 143

goes to

Lhasa to meet niece 185

helps DR expel spirit from

young

woman421
helps DR reestablish

monastety

important

xiv

informant

narrow escape

from Jyekundo

457, 483

218f.

rejoins DR in USA 305f.

searches

Seatde gardens

separated

teases DR

for herb 323

from DR at Goshung

as

224

"man returned from the

dead" 475

treats sick in Goshung 221

youngest brother of DR 9
Kunzang Shedrup

I19, 139, 143

Kunzang Tsultrim. SeeTrulku

Kunzang

Tsultrim

Kuse 81, 576, 6o8, 670

Kuyangla

242, 266

Kya kye 129

Kye rdor Grwa tshang 77

K y i h u (Skyid chu) 2p., 643

KyirongJowo

151, 624

Kyirong 146, 149-52, 502, 6:1.4

Kyura (Skyu ra) 7 514, 522-25, 527f., 531,

565. 682
La kha rshang 633
La kho 683
La li shing 129
La phug Padma rdzong 149

La ri

sgang

635

La rtsa Rdo rje gdan 53 5

Lase 28
La stod 625
Lab Be

cang

587

Lab chos sde 685

Lab chos sde dgon 531

Lab Dgon

pa

68o

po 586
cang 535

Lab kha Mkhan

Lab mda' be

cang

Lab mda' be rkyang be

Dkon mchog

tshe ring 583

Lab mda' 521, 610, 68o

Lab

ro

dgon 530

Lab skyabs

mgon

640

Laden La, S. W. 649

Lall,

s.

596

Lama Dorje xxi, 617,

636f.

Lama Gendun 23, 31f . 42, 55 s8. 102, 108,

175. 188, 521, 580, 586, 638

Lama Jamyang Gyalrsen.

See Jamyang

Gyalrsen

Lama Kalsang

Gyalrsen.

See Kalsang

Gyalt-

sen
Lama Kunga 19, 292f., 325, 329f., 335, 386,

428, 496, 575, 651, 66o-62, 674. 678

Lama Tendzin Gyalrsen

35, 37, 525. Su also

Khunul.ama
Lamaist

Buddhist

Monastety

374
Lancaster,

Lew 31l

Lang. Karen 660

Langkhor

146, 149. 152

Lcag skhra 108, 586

Lcag smdud Sprul sku 530

Lcags Ia 619, 686

Lcags Ia rgyal

Lcags

po

po

131, 619, 687

ri 178, 630

Ldan Chos 'khor 529

of America

Ldan khog 66o

Ldan Khra bo Pass 523

Ldan Khri dpon 684

Ldan Klong thang 299

Ldan Lung

pa

684

TIBETAN

PROPER

NOUNS

IN

753

TRANSLITERATION

Ldan rna. See Denma

Ldan rna Blo chos Sprul sku 586

Ldan

rna

Chos 'khor 685

Ldan

rna

Dbang phyug rgyal rntshan 683

kham tshan 686

Ldan.rna

Ldan

rna

Sangs

rgyas

Ldan

rna

Sha khrid Grub chen 529

Ldan

rna

Yon tan dpal529

dpal bzang 52.9, 684

Ldan phu 523

Ldong76

Lee, Bruce 272

Legs !dan nag po 683

Legs

pa

rdo rje 288

Lekpa Rinpoche.

See Garon Rinpoche

Ngawang

Lekpa

Lha bri 128, 199, 616

po

Lha btsun Rin

che 642

Lha bzang Khan 76

Lha gdong 152
Lha khang 530
Lha khang bdag chen Rin chen rgyal
rntshan 684

Lha khang chen

rno

168,

193, 628

Lha !ding He di 644

Lha rgyal 585
Lha rtse Sgang

zur

Dar

rgyas

623

Lha saJo bo. See LhasaJowo

Lha

sgang

617, 636

Lha thog 535, 660

Lhagang 138, 199, 204

Lhagyalx86,
Lhalungpa,

358-59>

190, 197--99, 206-8, 21of.

Lobsang 330, 333-34, 356,

362, 364, 369, 376, 380, 389

152

Lhapchi
Lhasa

v,

vi,

xx,

xxi, 8, 34, 74, 76, 86., 95,

143, 145, 154, 162f., 170, 177-79,

182-85, 194, 197, 199, 209, zzxf.,
224-32, 241, 274> 277, 279 286, 356,
408, 462, 471, 502, 514, 543, 544, 569,
6o4f., 618, 621, 623f., 629f., 632, 642,

649, 655, 664

LhasaJowo

203, 621, 624, 629f.

Lharse Dzong 161

Lhatse

xxv,

146, 161, 530, 544

Lho drung Byams

pa

tshul khrirns dpal

bzang 530
Lho

Lho

pa

rung

Kun rnkhyen

Rin chen dpal4o

Sprul sku 530

Lhokha 197, 232, 234

Lhun grub dpalldan 102

Lhun grub steng 6o, 595

Li Fang-kuei

253

Li rhang Dgon chen 615f., 620

Ling, Joseph 418
Ling Rinpoche

Lingtshang

242

Guzi 103

Lithang xviii, 21, 36, 51, 72, 75f., 82, 85-87,

xoo, nx,

89,

n3f., u6f., 121, 124, 176,

204f., 219, 433, 473, 576, 587, 593,

6oo,6o4,6x6,6296oo,6o4f.

Lithang Athar 576, 6oof.

Lithang

Dezhung

Longchenpa
Lopez,

v,

21, 36, 54, 72, 96, 114

5, 33, 302, 490, 528

Donald 679

Lorer Wangpo

(Blo gter dbang po} 18, 2.8,

58, 6o, 68, 78f., 104, 165, 173, 175,

240, 371, 557, 581, 594, 599, 602, 6o6,

629,687
Luding 350, 371, 406, 424, 426, 436, 532,

550
Luding Gyalsay

190

Luding Khenpo

xxv,

406, 409f., 412, 417f.,

452,457
Luding Khenpo Jamyang Tenpay Nyima.

See luding Khenpo

xxv,

Luding Shabdrung

Lung rigs nyi

rna. See

405, 410, 412, 426

Dezhung

Lungrik

Nyima

rgya

Lung rtogs

Lungrik

rnrsho 52.9

Nyima. See Dezhung Lungrik

Nyima

205

Lungrik Wangchuk

MaBiao

610

Ma gcig Lab
Ma li shi'i

sgron

rong

579

dgon 616

Ma lu gshis dgon

pa

616

MarnoAdos87
Ma Pu-fang

610

Macdonald,

Aalexander

W. 243, 244

Mahr, Barbara 267, 271, 651

281

Mal134, 232, 449,

Malgro
Mal

gro

643

232
Gung dkar 232, 643

Mal Lorsawa

449

754

SA I NT

IN

SEATTLE

Mang si 129

rgya

Mang thos Klu sgrub

Mangkhar

147

Mangkhar

Nyugulung

mtsho 597

146f.

Mar lugs.134
Marpa 134, 235, 489

Marshall,

George

262

Mchog gling 359

Mchog gling sprul sku 411
McLeod, Grace 339

371, 678

McLeod,

Hugh 339

McLeod,

Ingrid 347

McLeod,

Ken 334, 340, 455, 661, 663

Mdzo

nyag. Su

342

Dzonyak

Me Ia Dkar chung 236

Me si Kha

Mendoza

rna

tshang 519

Helen 368,370,373,

(Stendahl),

390, 392, 443

Luis 368, 443

Mendoza,

Merrill's

Marauders

301, 657

Merton, Thomas

Messenai,

i61

Susan 368

Mgar

ra

Bde chen gling 522, 531

Mgar

ra

Dgon

pa

680

Mgo thon dgon

pa

130

Mgon chu lung

pa

535

Mgon dkar Yid bzhin

bu 12

Mgon

po

Mgon

po gur

Mgon

po

Khro bo bcu 105, 106

Mgon

po

Phyag drug

Mgon

po

tshe brtan 621

Mgron

bsod

gnyer

nams

nor

mchog !dan 614

77 107

Mgon

pa

po

440

605

Mgron zla Bskal dga' tshang 583

Mgron zla Dge slong 'Jam dbyangs

rgyal

mtshan 589
Mi 'gyur dgon 616

Mi

nyag.

Mi

nyag

Kha'u tshang 619

Mi

nyag

kham tshan 686

Mi

nyag

Kun bzang bsod

Mi

nyag pa

Mi

nyag

See Minyak

nams

616

Dam chos 593

Ri khud Dbon

po

Sprul sku 619,

621
Mi

nyag

Sprul sku Chos kyi rgyal mtshan

617, 621
Mi pham
Mi

sma

rgya

mtsho. See Mipham

drong dgon 616

Mi sto drong dgon 616

Michael,

Franz 648

Mila. See Milarepa

Milarepa

v,

xxi, 6., 18, 134, 139, 146f.,

149f., 161, 216, 235, 300, 336, 418, 440,

461, 481, 489. 515, 582. 624

Mingyur III, 433

473, 539, 616, 663

530

Mingyur

Gyaltsen

Mingyur

Rinpoche

xv, xxv,

xiv,

433-36. 442 473. 474

Minyak

v,

vi,

xv,

205,

539. 672

xvii, xviii, xxi, 5, 38, 71,

75, 81f., 96, 113-16, U8-2I, 124-33,

135-37, 139, 1.42.,

146f., 163f., 178f.,

182., 199f., 2.03-5,

206-8, 218, 301, 336,

342, 442, 472., 499 539, 540, 551f.,

562f., 575f., 582., 585, 597, 616-2.1,

627,

636. 637. 662., 686

Minyak

Gangkar.

MinyakJakla

Su Gangkar Rinpoche

61

Minyak Lungrik

Wangchuk

Lung rigs dbang phyug)

(Mi

nyag

205, 563,

607, 617, 620,

636f.

Minzu xxi, xxii, xxiii, 187, 189, 192, 197f.,

210, 243-45

293. 336, 386, 632.,

2.56.,

66o
Mipham 12., 2.90, 360, 42.0, 580, 635

Mipham Jamyang

Mi'u

rong

Namgyal 10, 86

129

Mi'un

grong

dgon

pa

smad 616

Mi'un

grong

dgon

pa

stod 616

Mkhan chen Byams

pa

chos bkra shis 581

Mkhan chen Gzhan dga'. See Shenga

Mkhan chen Ngag dbang bsam

gros

gran

blo

grags

624

596

Mkhan chen Ngag dbang chos

Mkhan chen Padmavajra

602

Mkhan

po

'Phrin las chos 'phel6n

Mkhan

po

'Jigs dga' 583

Mkhan

po

A pad. See Khenpo Appey

Mkhan

po

Bzang !dan 612.

Mkhan

po

Chos dga' 584

Mkhan

po

Dkon mchog dpalldan

Mkhan

po

Dpalldan

blo

gros

rgyal

mtshan 686

Mkhan

po

Gang shar. See Khenpo

Kangshar

592.

TIBETAN

PROPER

NOUNS

IN

755

TRANSLITERATION

Mkhan

po

Kun bzang dpalldan

Mkhan

po

Mkhyen

584

rab. See Khenpo

Khyenrab

Mkhan

po

Nyi

Mkhan

po

Ru kho 641

Mkhan

po

Skalldan

Mkhan

po

Tshul khrims

577

grags

583

rgya

mtsho

rgya

583

mtsho 391,

635

Mkhan

po

Yon tan

rgya

Mkhan

po

Zla kho 6u

mtsho 584

Mkhar 'og 637

Mkhar

gsar

bla brang 532f.

Mkhas btsun bzang

Sangpo

po. Su

Khetsun

Mkhyen

brtse Chos kyi blo

Dzongsar

gros. See

Khyentse

Mkhyen

brtse rab brtan 76, 601

Mkhyen

brtse'i dbang phyug. See Khyentse

Wangchuk

Mkhyen rab bstan 'dzin !hun grub 642

Mkhyen rab byams

pa ngag

dbang !hun

grub 78, 601

Mkhyen

rab chos kyi 'od 2er 584, 592

Mkhyen

rab chos kyi

Mkhyen

rab !hun grub

snang

rgya

ba 51

mtsho

6o6

Mnga' ris Bla brang 593

Mnga'

ris Chos rje Kun dga' 'jam dbyangs

594
Mnga' ris Rab 'byams

zer

pa

Tshul khrims

594

Mnga' 594

Mo Ia. SeeTsho
Mockler, A. 578

gsum

Mo Ia

'od

Make 342, 662-63

Mokotoff,

Elvin 367-68, 373

Montgomery,

Dr. 319--20

Mooney,

Mount Tuam 380, 439-40,

Mcsho

nag

Mcsho

sngon

Gangs

89

527, 601, 6o8, 668

Mtshur phu Zu

ru grwa

tshang 530

phu 256

Mtshur

sug

Mu

rwa

673

pa

mtshams

583

Mus Gle lung 684

Mus
Na

pa

ge

Mkhan

lung

pa

po

596

535

Na lendra Bco brgyad Khri chen. See

Chobgye

Trichen Rinpoche

Nakai, Lilian 266, 268, 649. 650

Nacopa 4 10, 134, 375, 412, 432, 464, 534
Nag

pa

IOJ,

Nag

po

dgra 'dul525

u6, 6u

Nag cshang

scar sgo

Nakchukha

143, 181

Nalendra

679

xxi, 34, 77f., 82, 87, 109, 225-32,

236. s66, 588, 6oo-602,

6o6, 626,

642, 675
Nalendra

Chobgye Trichen.

SuChobgye

T rich en Rinpoche
Nam mda' Kar 'brug 613

Nam mkha'i

nor

bu 301, 592, 596, 619

Namdak Trulku 107-10, 530, 612

Namgyal

Dorje Sf., 34, 40, 518, 519

Nang 'dzin dbang

Nangchen

rna

159

171, 184, 188, 208, 212, 221, 521,

523, 527, 610, 621, 625, 66o, 681f., 686

Nangchen

Khampa

Nangdzin

Wangmo

15.3
8, 171, 199

Narchang 39. 176, 617

Naysep 10

Newark

Museum 624

Ng Goo Teck 421, 423, 671

Ngaphod

6o8

Ngag blo Rin

po

che 642

Ngag dbang 'jam dpal 685

Ngag dbang blo

gros

Ngag dbang bsam

6o, 558, 581, 586, 629

gran. See

Ngawang

Samcen

Ngag dbang bshad sgrub

rgya

mtsho 688

Ngag dbang chos 'phd 520

Ngag dbang kun dga' 'phrin las bkra shis

622
N gag dbang kun dga' bkra shis 6o6
Ngag dbang kun dga' bsod

nams

622

Ngag dbang kun dga' bstan pa'i rgyal

mtshan.

See Ngawang

Kunga Tenpay

Gyalcsen

Ngag dbang kun dga' legs pa'i 'byung

gnas

ye

shes dpal bzang 82

N gag dbang kun dga' rgyal mcshan

588,

6o6
Ngag dbang kun dga' rin chen. See
Ngawang

Kunga Rinchen

Ngag dbang kun dga' rheg chen 'phrin las

dbang rgyal185

SAINT

IN

SEATTLE

Ngag dbang kun dga' theg chen dpal 'bar

586, 6o6
Ngag dbang legs
Ngawang

pa. Su

Garon Rinpoche

Lekpa

Ngag dbang !hun grub 59, 6o

Ngag dbang mkhas grub

Ngawang

Khedrup

rgya

mtsho. Su

Gyatso

Ngag dbang mkhyen rab 'jam dpal snying

po

189,633

Ngag dbang mthu stobs dbang phyug drag

shu!

yon tan rgya

Ngawang
Ngag dbang nyi

mtsho. Su

Thutop Wanchuk

rna. Su Ngawang

Ngag dbang rgyal mtshan.

Gyaltsen

Nyima

See Ngawang

Ngag dbang tshe ring 143f., 521

yon tan rgya

Ngag dbang
Drukpa

mtsho. Su

Khenpo

Ngakchang

Chenpo

Ngakchang

Kunga

+88
Rinchen 256

Ngamring

161

Ngamring

Chode 161

Ngamring

Dzong 161

Ngari 154

See also Mnga' ri Bla brang

N gari T rulku 54, 593f.

Ngawang

Gyaltsen

47, 62, 520, 610, 640

Ngawang

Khedrup

Gyatso 158, 175f., 521,

534 679
Ngawang

687f.

Khyenrab

Lekshay

Gyatso 229,

406
Ngawang

Kunga

Rinchen

(Ngag dbang

kun dga' rin chen) xix, 144, 155, 156,

163f., 166, 200, 409, 622, 631, 675

Ngawang

Kunga Tenpay

(Ngag

Gyaltsen

dbang kun dga' bstan pa'i rgyal

mtshan)

Ngawang

88, 189, 588, 6o6, 633

59 168, 521, 530, 597,

Legdrup

679,684
Ngawang

Lekpa.

Ngawang

See Garon Rinpoche

Lekpa

Ngawang

Nornang

Ngawang

Nyima

x,

278
3-6, 10, 1}f., 18-20, 23,

25, 36, 45 62, 64, 66f., 88f., 97 99

107, I2If., 139, 141f., 182, r84f., 355,

371, 519, 578, 579
Ngawang

587, 597

645

Rinchen 33, 72, 99, 104, 122,

609,688
Ngawang

454
Ngawang

Samten xvii, 6o, 79, 96, 421, 450,

502, 516, 530, 561, 570f., 595

Thutop Wanchuk

144..

684

154, 156,

r6o, 181, 192, 233, 277, 362, 555f., 622,

652
Ngawang

Zangpo

13f., 20, 25

Ngor monastery
abbots, depictions

demolished

of 39

in Cultural Revolution,

106

Lam 'bras at, 142, 157,

DR received

159f., 464
four abbatial palaces,

great offerings

61f.

made by DR at, 158, 182,

472
monks visit for ordination

4, 14, 45, 82

to, 38, u4f., 139, 157

pilgrimage

at 31

scholastic

seminary

strictness

of monk discipline,

Ngor chen Kun dga' bung

Ngorchen

Ngor dgon

pa

212

po. Su

Kunga Zangpo

130. Su also Ngor

Ngor Dpon slob Ngag dbang legs grub. See

Ngawang
Ngorchen

Legdrup

Kunga Zangpo

276, 376, 405, 437

m.
Niguma

39, 69, 92, III,

465, 516, 528, 5}1,

538, 582, 6o7, 615, 635, 682

439, 442, 543f., 674

Nolte, Madelin 399

Nor bu don grub 543

Nor bu

sgron rna

78

Nor lu 521
Nor phyug rin chen 549

Nor

rgyas nang pa
249

Ngag dbang blo

gros

278

Norbu, Thubten Jigme 265-66, 268, 271,

277,278,649
Nub LamaJamyang

Khyenrab

79, 595f.

Nya brag Kun dga' chos 'phd 6oo

Nya brag Sprul sku 'Jam dbyangs

bstan pa'i rgyal mtshan.
Trulku

kun dga'

Su Nyarak

Nya brag. Su Nyarak

Nyalam
Nya

mo

216
tshang 215

Nya mtsho 68o

Nya

re

dung 'bud Bla ma'i

Nyack Missionary

Institute

sgar sa
260

533

T I BET AN
TRANS

P R 0 PER

N 0 U N S

I N

757

LITER AT I 0 N

Nyag chu 124, 616

Nyag chu kha 124
Nyag te khang tshan 605
Nyag

rong

po rnam

rgyal524,

604

(Nya brag) 72, 74, 92, 94,

208,

Mgon

Nyag sked 524

Nyanang

Grodpaphug

152

Nyanang 146, 152

Nyarak Kunga Zangpo

59f.

Nyarak Labrang 75
Nyarak

6oo,6o2,6o6,6o8
Nyarak Trulku (Nya brag Sprul sku) 75

88, 93-95. 6oo, 6o6, 6oS

Nye mabs Sangs

rgyas

chos 'phel622

Nyendrak

Lungrik Nyima. See Oezhung

Lungrik Nyima
Nyi '&ang dgon 530

Nyi bzang Nyi

rna

bzang

po

140

Nyi dga'. Su Nyiga Oorjechang

Nyi

gsar dga'

Nyi

rna

ba 84.

chos 'phel 558

Nyiga. See Nyiga Oorjechang

Nyiga Oorjechang,

Kunga

Nyima 5. 1o-I2,

18, 55, 58, 89, 103, 140, 142, 175, 458,

534

557. 580, 582, 621, 687

Nyiga Kunga Nyima. See Nyiga

Oorjechang
Nyiga Rinpoche.

See Nyiga Oorjechang

Nyquist, John 352, 465-66, 665, 676

Nyugulung

147

'0 mtsho 638

rdwng Be

cang

526

'0 rdwng Bru pa tshang 521, 586

'0 rdzong Oge bshes. Se.,.Ordzong

Geshe

'0 rong124

'0 thog 6oo, 615

'0 thog Nor bu

sgron rna

615

0 rgyan 'jigs med chos kyi dbang po 28

0

rgyan

'Og

rna

phrin las gling

Ill,

Odegaard,

pa

129

519, 580

Charles

E. 296

Ordzong Geshe 21, 583, 591

Orgyen Kyap 77 84f., 604
Orgyen Tendzin Norbu 28, 5_6
Othok 75, 78, 124

Pad lucan 6o
Padma dam chos 584
Padma dbang chen bzhad pa'i rdo rje 685
Padma dbang
Padma dkar

grags.

po

255

See Perna Wangdrak

Padma

nor

bu 542

Padma phrin las 627

Padma rig 'dzin 64
Padma theg mchog blo !dan 585
Pal Lhagang 126f., 200, 203, 205-7
Palpung (Opal spungs)

543, 545
Palyul Lama

xvii, 30, 66, 96f.,

585, 593, 598, 6oS, 620, 661

(Opal yul Bla rna) 52f., 101,

469. 497 564. 593

64, 588, 613

Panchen Rinpoche
Pao Kuo-yi 266

Paro 621, 644

Pasnam 622

Paltriil. See Dza PaltrUI

Patterson,

George 244, 645

Pe hac 34. 602

Peak, Lois 432

Perna Trinlay 165f.

Perna Wangdrak

402, 433,

448,

474, 478,

48o
Petey, Abby 368, 432, 451
Pha bong kha

Phadampa
Phag

mo

Phakpa

229, 633, 642

Sangyay

149, 152

134, 444

Phagmotrupa

Phakchok

pa

6o, 528

56

('Phags

pa) Rinpoche

146. 321, 461, 528, 534

47, 92, u7,

538, 591, 599

618
Pham thing 412
Phan bde bla brang 533, 687
Phan bde Lhag

pa. Su

Phan bde Mkhan

po

Phende Lhakpa

'Jam dbyangs

kun

bzang thub bstan chos kyi tgyal

mtshan. Se&!' 'Jam dbyangs

kun bzang

thub bstan chos kyi tgyal mtshan

Phan bde Mkhan

po

Byams

chos mdzad. Su Byams

pa

dpalldan

pa

dpalldan

chosmdzad
Phan bde Mkhan

po

Ngag dbang kun dga'

bstan pa'i rgyal mtshan. Su Ngawang

Kunga Tenpay Gyaltsen
Phan

gya

237, 643

Phan

gye

dgon

pa

644

SAl NT

IN

SEATTLE

Phan khang 176, 189, 533, 580, 609, 633,

686
Phan khang Ngag dbang kun dga' bstan
pa'i rgyal mtshan.

Su Ngawang

Kunga Tenpay Gyalcsen

Phar phing 412, 426

Phende

Lhakpa

xiv, 495, 520, 521, 575, 587,

679
Phende Shabdrung

Phenkhang.

6of., 78, 521, 688

Su Phan khang

Phenpo

87, 225f., 228, 230f., 642

Phenpo

Nalendra

Phi

ge

82

gling 152

Pho lha

nas

Bsod

nams

scobs

rgyas 39

Phra bo 146f.
Phrin las chos 'phel 580, 588, 601-3, 607,

612
Phrin las grub

rgya

Phrin las

Phrin las Rin

Phu

rna

pa

359

mcsho 182f., 229

po

che 622, 632

tshang 70

Phun tshogs

~d p a l'bar

bla brang 622

Phun tshogs pho brang rgyal

yum

628

Phun tshogs pho brang 623, 625, 645

Phun cshogs sgrol

rna

621

Phur bu 36, 551

Phur

pa

134, 145, 195, 6oo, 62jr

Phyag mdzod Mgon

Phyug
Phyug

po

mo dgon pa 616
mo. See Chukmo

Pickering,

Dale 454

621, 636

Po
Po

Po

po Rdor
po 637
ca Ia xx,

je 637

178, 624

253, 255-56, 266, 647

Poppe, Nicholas
Porong 146, 149

Post, Lee 399

xx,

Pocala

178, 614

Prince, Stephanie

Ra 'og G:thung

339, 674

rung

tshang 652

Ra'og)o'khor58of.,678

Ra brda 'Chi med. See Radha Chime

Rinpoche

Ra brda 523f., 516, 682 526

Ra

co

sgrub brtson Ngag dbang shes bya

6II

Ramo che 178

Ra

nyag.

See Ranyak

Ra rgyal6o1

Rashul681

Rab 'byams

pa

Kun dga'

Rabjampa
Rab 'byams

pa

ye

shes. See

Kunga Yeshe
Shes rab chos 'phel 581

Rab brtan dbang rgyal. See Rabten

Wangyal

Rab brtan dgon Mkhan

'phel
Rabjampa

rgyas

po

Thub bstan

6u

Kunga Yeshe (Rab 'byams

Kun dga'

ye

pa

shes) 20, 582, 589f., 640,

681, 683
Rabten Wangyal

(Rab brtan dbang rgyal)

34 77. 84f., 588, 602, 604, 615

Radha Chime (R,a brda 'Chi med)

Rinpoche
Radreng

481, 318, 665, 678

(a.k.a. Reting)

543f., 683

xx,

145, 181, 224,

Rag

co

dgon 529

Rag shu! 526, 529

Rag shu! Klung shod dgon 531

Rag shu!, 'Brug

pa

583

Ralung 234, 323

Randa Chime. See Radha Chime Rinpoche

Randa. SuRa brda

Rangjung

Rikpay

Rangjung
Ranyak

Dorje. See Karmapa

Rikpay

(Ra!Rwa

Dorje

nyag) 187, 220, p.2, 526,

531, 586, 613, 685

Ras chung

pa

Rdo rje

Ras chung phug 161

Ratak T rulku 542

Ratna gling

pa

Rdo 'dzoms

81

134

Rdo brag dgon 616

Rdo dgon 530

grags

161, 197, 233f.

Rdo khang khang tshan, 605

Rdo

ra

Kham cshan 6oo

Rdo rje blo

gros

519

Rdo rje mtsho 261

Rdo rje rgyal

po

525

Rdo rje shugs !dan 189, 299, 632f.

Rdo rje snying

Rdo

zur

po

683

622

Rdza chu kha. See Dzachukha

Rdza Dpal sprul. See Dza PaltrUI

TIBETAN

PROPER

TRANSLITERATION

NOUNS

IN

759

po

che 584

Rdzogs

chen Dpon slob Rin

Rdzogs

chen Mkhan chen Gzhan dga'. Se.

Shenga

Rdzogs

chen Mkhan

Rdzogs

chen.

po

Padma rdo rje 602

Su Dzogchen

Rdzong

'phel tshang 124

Rdzong

gsar.

Rdzong

gsar

Kh:uns

bye bshad

Rdzong

gsar

Khams

bye 584, 588, 592, 594

Rdzong

gsar

Mkhyen brtse Chos kyi blo

gros.

See Dzongsar

Rdzong

mgo

Rdzong

sac.

Reynolds,

See Dzongsar

grwa

592

Khyentse

Bsam gtan gling 526, 529

Se. Rdzong

gsar.

John M. 307-8, 3II-12, 662

Rgan Mgon dkar 102

Rgod dkar 232

Rgya mkhar tshang Bsod nams dpal grub

s86
Rgya

nag

520, 530

Rgya

nag

Bla brang Sprul sku 530

Rgya ra Nyi 'dzin 683

Rgya sde 584
Rgyal ba rdo rje 2 53

Rgyal ba

rgya

Rgyal ba

sengge

mtsho 394

6o6

Rgyal ba Yang dgon pa 152

Rgyal khang. See Gyalkhang
Rgyal khang Dbang rgyal 584

Rgyal khang Dkon mchog rnam rgyal 584

Rgyal khang Dpalldan

584

Rgyal khang Dpon Nyi

rna

don grub 584

Rgyal khang Dpon Rnam grol 584

Rgyal mtshan Bla

rna

595

Rgyal mtshan

rna

Chos

mtsho

Bla

grags rgya

596

Rgyal

po

Rgyal

po P a ~ < ;lit a

602, 668

437

Rgyal sgong 584

Rgyal seas Gzhan phan mtha' yas. See
Shenphen

Rgyal

sras

Thayey

Thogs med bzang

po.

See Thok-

maySangpo

Rgyal

yum

Rgyang

chen

'Bum

mo

mo

170

che 161

Rhoton, J aced
attends

Columbia

387

birth and death dates 666

dissertation

organizes

398

at Columbia

666

Jecsun Sakya in NY 364, 367,

DR's visit to California

helps organize

427
371, 389f., 390, 401, 407,

interpreting

431f., 436

requests gathering of biographical

infor-

mation 678

studies

in India 367

takes ordination

374

Ri 'goRdo rje 'chang Kun dga' chos kyi

dbang

po

558

Ri khud 607, 6r6-618, 621, 636

Ri khud Bla
Ri khud Dar

rna

Shakya

rgyas

kun dga' 620

gling 6r6

Ri khud Sku zhabs 616, 618, 636

Ri rtse 129, 6r8
Ri

cse

130

Ricard, Matthieu 584, 635

Rich, David 398, 40o-401, 408, 427, 429,

432, 449> 451-52, 669

Richardson,

Hugh 2.56, 2.68, 279-81, 609,

653
Rig 'dzin dbang rgyal 104
Rig 'dzin Phyogs

Rig byed

rna

rnam

las

rgyal 643

200, 636

Rimshi Surkhang
Rin chen bsod

303, 325f., 66r

nams

Rin chen bzang

po

chos 'phel 6o6

169, 643

Rin chen chod !dan 684

Rin chen chos legs 525

Rin chen gling Gdan

sa

Sprul sku 6n

Rin chen rdo rje 439, 519, 667

sgang

Rin chen

625

Rin lu 52.1
Rin

spungs

Rinchen

622.

Tsering xiv, 320, 405f., 476f., 565,

64!, 676f., 68o-82

Rje bcsun 'Chi med dbang

mo

622.

Rje btsun 'Chi med phrin las 350, 436, 627

Rje btsun Skal b>.ang chos

sgron

Rje btsun Thub bstan dbang

mo

mo

622

Rje btsun Tshes byin lha

Rje b>.ang

622
622

68r

Rje dkar mchog sprul Ngag dbang kun

dga' rin chen 626

SAl NT

IN

SEATTLE

Rnam dag Sprul sku. See Namdak Trulku

Rnam rgyal gling 37

Rnam rgyal

rna

II7

Rnam rgyal mchod rten 625

Rnam rgyal stag rtse 148
Robert, Isabelle 473-74, 478-79

466, 471, 473

Robins, Dr. Jean-Yves

Robinson,

Richaxd

655

Rock, Joseph 255-56, 655

Rockefeller

Foundation

243, 253, 278, 287,

295 302-3, 309 648

Roerich, G. 612.

Rolpay

Dorje Trulku xo6, 2.15, 640

Rong khog Bmag

pa

Sx

Rong

po

52.3, 52.6

Rong Sman thang 172.

Rong stod Be

cang

52.6

Rong ston 682

Rong tha Sprul sku 531, 685

Ru

goon

591

Rudi Commune

666

Rwalo 598

nyag Theg chen gling

Rwa nyag. See Ranyak
Rwa sgreng. See Radreng
Sa bzang 'Phags pa 677
Rwa

531

Sa chen. See Sachen Kunga Nyingpo

Sadgon 616

Sa dkar Bsam grub gling 52.9, 684

Sa khri 'Jig med dbang rgyal 581

Sa

sgang

pa 62.7
mo Sku mabs

Dgon

Sa skya Bdag

635

pa.

Sa skya Khri

See Sakya Tripa

Sa skya Pal)<;ii ta. Su Sakya Pai)Q.ita

Sa skya. Su Sakya

Sachen Kunga Nyingpo

58, 6o, x6x,

240,

2.78, 379 410, 52.8, 535, 556, 570, 615

Sakya monastery

and town 31, 35 xo6,

u4f., 12.6, 12.9, 139, 142-46, 153-57,

I6of., 163-72., 179 181-185, 196,

2.02., 2.08, 2.24.

2.31, 2.34 2.63.

2.77, 588, 615, 62.5-62.9,

2.6o,
2.74

631, 633, 638,

652, 654 675 683

Sakya, pilgrimage

to 142.-46, 153-57, 16of.,

163-72
Sakya founders

39, 58, 67, 70, 75 92., 12.8,

162., 194> 371, 374 405. 410, 437 451

Sakya Khenpo

Sangyay

Sakya PaQ<;iita

(SapaQ)

46, 47

so,

s2.,

Tendzin 362., 556

xv, 16, 2.8f., 40, 42,

ss, xo2., xu, 117, 12.1,

136, x68, 174, 203, 267, 355f., 360,

367. 371, 389. 396. 411, 413 42.0, 42.8,

431, 436. 442., 452., 454 456. 462., 464.

465. 472., 478, 483, 52.8, 535 538. 542.
Sakya Tenphel Ling 396, 42.2., 424
Sakya Thegchen

Choling 342., 344 352.,

356, 379 382., 403, 427 437 438.

44Q-42., 550, 553 561, 571
Sakya throne-holder

34, 37, 87, 100, 146,

154, 156, 160, 162., 165, 169f., 185, 362.,

502.,605,62.2.,628
Sakya Triz.in xiv,

xv,

XX,

xxiv, 146, 156f .

175 241, 245 2.87. 344 350, 367.

371-73376,386,398-400,405f.,

409f., 436, 450, 452.f., 482..,

570f . 575 577

539 561,

586, 598, 6o6, 618,

62.2., 62.6-2.9, 631, 664, 666, 670,

675 677
Samye 43 191, 2.32.-34,

545

Sandu tshang 92., 94

Sangs
Sangs

Sangs
Sangs
Sangs

Sangs

rgyas bsam grub 334

rgyas bzang po 624
rgyas dpal bzang 684
rgyas lags 405
rgyas phun tshogs 105
rgyas rgya mtsho 615

Sangyay

Nyenpa Drupchen Trashi Paljor

529.684
Sangyay

Nyenpa Shedrup Tenpay

Nyima

2.84. 638
Sangyay

Nyenpa 198, 210, 2.14> 2.84, 535

Sangyay

Rabten 37

Sangye

Rinchen 154, 193, 197, 2.04, 2.08, 638

Sapa 355, 599

6xo, 665

Sapal). See Sakya Pal)<;iita

Sapan Fund 667

Saporta, Sol2.55
Sarzotti, James 368, 388, 396, 461-62., 666,

667
Saunier, Mike 647

Scaylea, J oseh92.--93,

66o

Schoening, Julie 62.3, 62.8, 638

Schoonmacher

368, 388

Scott, Victoria

371, 668, 669, 672.

TIBETAN

PROPER

TRANSLITERATION

v, xvi,
so, sz, 54,

Sde dge (Derge)

45, 47,

NOUNS

IN

761

xvii, 15, 18, 30, 38f.,

s8-68, 70, 71, 74,

76, 78, 81f., 91f., 95f., 98, 101f., 109,

n6f., 173, 186, 189-91, 194, 197f., 203,

zos-2o8,z88,301,437497499507,
514, 516f., 520f., 514> 534> 536, 542>

563-65, 581f., 586, 592f., 595f., 598,

6oz, 6o9, 6u, 614, 616, 627, 629,

631, 636, 643, 655, 667, 671, 681,

686f.

Sde dge Par khang 594

Sde dge Yab chen 595
Sde gzhung A 'jam. See Dezhung Anjam
Sde gzhung bla brang. See Dezhung

Lab

rang

Sde gzhung Bla

rna

Phrin las rab

Sde gzhung Chos 'phel589,

rgyas

602

593, 603, 6n,

629

gnas Mkhan po
zer 609, 6n, 688

Sde gzhung Dbyar

khrirns

'od

Tshul

Sde gzhung Kun bzang 593

Sde gzhung Kun dga'
Sde gzhung

rna

rnarn

rgyal 593

588, 6oo, 6oz, 604

Sde gzhung Mchog sprul 598, 632

Sde gzhung Mkhan

po

Bsran 'dzin zla 'od

po

Tshul khrirns.

See

po

'od

gnas
zer

po

Wa kho A 'jam 6n

609
Sde gzhung Mkhan

Sde gzhung Dbyar

Tshul khrirns
Sde gzhung Mkhan
Sde

pa

Mkhan

gzhung 76

Sde srid Sangs

rgyas rgya

rntsho. See Desi

Sangyay

Gyatso

Se btsun 528

Se khar dgon 526

Se

ra.

See Sera

Se shu! 190, 682

Church 250

Seattle Buddhist

Seattle Supersonics

384

Seb rnda' dgon 529, 6n

Seb phu Dgon A

gnyan

Bla

rna

582

Seb phu dgon 529

Seng gdong
Seng

Seng
Seng

rna

5, 136, 351, 420

ge dbang po
ge rnda' 681
ge ra ba 681

270

Sera 86, 145, 179, 227f., 543, 6oo, 6os, 642

Serdokchen

Pat}chen Shakya Chokden.

See

Shakya Chokden

Serdokchen

v,

126, 163, 172, 176f., 194> 588

Seyfort
Sga A

Ruegg, David 336, 403

gnyan

Dam

Sga Bzhag Gyang

pa 688
gsurn 601

Sga ston. See Gatlin Rinpoche

Lekpa
Sga. SeeGa
Sgar gzhung dgon 530
Sgo Ia 228

Sgo

rnang

363, 6oo, 604, 642

Sgra 'gyur phug 147

Sgroi dkar lha

Sgroi

Sgroi
Sgroi

Sgroi

rna
rna
rna
rna

rno

628

bdag chen 622

palace 632
pho brang 621, 632

Yongs 'dzorn i44

Sgrub brgyud dgon

pa

530

Sgrub brgyud Dgon 5S4

Sgyogs deng 531

Ngawang

Shakya bsarn grub 616

Shakya Chokden 126, 172

Shari 531
Shabdrung

Dampa Rinpoche.

See Darnpa

Rinpoche
Shabdrung

Kunga 158, 329, 552, 576, 613,

642. See also Laina Kunga

Shabdrung

Kunga Gyurrne 158, 329, 576,

626
Shakabpa

318f., 375, 443, 6o4f., 659f.

Shalshipa

89, 106; 411

Shamar Chos kyi dbang phyug 442

Sharnar Rinpoche

134. 403, 425

346, 380, 386, 389, 5I1, 543, 550,

Shangpa

663
Shangs

Bya rigs

Shar Bla

rna

pa

170

Kun dga' dbang phyug 102,

595> 596

Shar dbang Shar

wang

644

Shar gling bla brang 532

Shar kha684
Shar Lama. See Shar Bla

rna

Kun dga'

dbangphyug
Shechen 71, 197f., 210, 214, 542, 638f.

Shechen

213

Khenpo

Kangshar Wangpo

208,

SAINT

Shechen

Rabjam 411, 478

Shedrup

Y arphel146

Shedzang 1o7f., 110, 527

Shefts, Betty

IN

SEATTLE

530

274, 278

Shelkar 146

Shelkar

Dzong 148

Shen, C. T. 358, 364, 366, 369-70, 389, 665

See Shenga

Shenga

Rinpoche.

Shenga

(Gzhan dga'),

xv,

26-33, 35, 38, 53

56-58, 64f., 79f., 81f., 102, 104, 132,

146, 172-75, 188, 195, 198, 271, 360,
362, 395 412, 514
584-58, 592, 593

536, 549

602, 604, 6o6, 6o8,

612, 618, 620, 629.,

Shenphen

Thayey

580,

28, 602

638, 655

Sherab

Gyaltsen

126, 512,

no,

569, 609,

685
Sherab, Paul 618
Sherburne,

Richard

32.4-26, 468, 651, 653,

659-61
Shes

rab brtson 'grus 262

Shag drug 601

Shoumatoff,

Shuchen

Nina 668, 673

Pal}gita

Tsultrim Rinchen 64, 68,

389. 411, 529, 596, 681, 684, 687

Shud khud Sras sku zhabs

dbang rgyal158,

Bsod

nams

626, 629

Shug rab dgon 529

Shugs !dan. See Rdo rje shugs !dan

Si tu Rab brtan kun bzang 'phags 683

Siebenschuh

William 649

Sining 26, 142, 160, 171, 183, 522f., 583, 610,

621, 653, 681

Situ Pal}chen

64, 108, 394, 437, 630, 672,

683, 684
Situ Perna Wanchok

Gyalpo

30, 96, 132,

543
65f., 96, 133, 428, 543f., 545,

Situ Rinpoche

585, 6o8

rang

Si'u

dgon

pa

616

Skal bzang dgon Lho drung Sprul sku 611

Skal bzang phrin las 188, 5z1, 586

Skal dga' 188, 521, 586

Skyabs

mgon

Phyogs

kyi glang

Skye

rgu

Dgon 583

Skye

rgu
rgu

D()n grub gling 529

Skye
Skye

rgu

Skye

spang

po

208

mdo. See Jyekundo

mdo Dbon

po

ba Rdo rje

Sprul sku 639

seng ge

394

Skyid chu. See Kyichu

Skyid Ide 617

Skyid Ide dgon

pa

Sku zhabs 617

Skyu

Slas

ra

ra

528, 53 5

A skyabs

pa

lung

Smadpa

535

6oo

Sman chang

pa

Sman bla don grub 178

Smar gris Byang chub gling 531

Smith, E. Gene
academic

advises

background

254

DR to bring siblings

to USA

657f.

arranges transport

in India for DR 405,

410
attends

Bellagio

conversations
fieldwork
graduate
impressed

287

meeting

with DR 257.,

272f.

in India and Nepal 304

studies in Seattle
by Hurvitz's

Inner Asia Colloquium

253, 646f., 651

memory
papers

299f.

leaves Seattle for Holland 304

269

282,

one

of earliest

Buddhist

disciples

of DR

662

requests

Buddhist

283

teachings

returns in 1975 to Seattle 356

studies

under DR 255..

traditional

studies

281-84

under DR with

Hurvitz 271f.
tries to organize

festschrift

tutors DR English

for DR 302

265

visits DR in New York 390, 413

warned

of accident

and Wylie's

297f.

Sakya history

Smon lam bzang

po

Smon lam Chen

mo

Smyo shu! Mkhan

project

254

583
225

po

'jam dbyangs

rdo rje

584
Snam sding 152

Snang ba mtha'

yas

Snang rtse Ri khrod

683

pa

Kun dga' chos kyi

dbang
Snar chang.
Snellgrove,
Snyan

grags

po

530

See Narthang
David L. 274, 288, 653
blo !dan dbang phyug 643

TIBETAN
TRANS

P R 0 PER

Snyan

grags

rab

N 0 UN S

763

LITER AT I 0 N

rgyas

6u

Snye lung 6o8

Solo 6oo
Sog log 6oo
Soong Lama 130, 619
Spa

sgar

644

Space Needle 333

Spang shar bla brang 533
Spang shar 530

Spang shar dgon 529

Spanien, Ariane 243

Spe dze

rong

dgon

Spo 'bur 75, 6oof.

Sporn bora, 6oo

pa

616

IN

Spro khang 144, 632

Sprul sku A 'jam. Su Dezhung

An jam

Sprul sku Blo gsa! chub bstan 617

nams rtse mo

Sprul sku Bsod

640

Sprul sku Kun bzang. SeeTrulku

Kunzang

Tsultrim
Spu

rong

dgon 526, 529

Spug bla Sprul sku 531

Spyi zhing 644
Spyim khan Dpalldan
Srong btsan

sgam po

William

Stablein,

Stag

mgo

Stag

mo

203, 591

663

pa

Srag lung thang

don grub 605

Bkra shis dpal 6o

528

Ius sbyin 415

Stag rrsed

mar po

Stag rshang lha

Stag tsher Rin

nor

187

mo
po

bu 622

261

che Thub

bstan 'jigs med

Stearns,

Cyrus

accompanies

asked about
astounded

DR to SE Asia 417-20, 425

coma

experiences

memory

at DR's

375

441

meeting 337

first

helps trace quotations

interprets

380

357, 380, 403, 417-420,

425

437-39.442456470,674
nearby

when DR

emerges

from

coma

374

observes

one

rainbow

677

cenrer

of early Seattle

requests Karmapa

students

for long-life

339

prayer

346

requests
439

teachings

337, 357, 383, 404,

441, 455

visits DR in NY 389
Stearns, M. See Kalnins

{Stearns),

Maruca

Stein, R.A. 322, 601

Helen 368, 666, 678

Stendahl,

Heather

Stoddard,

630

Stong dpon tshang 678

Stong ri 683

gu

Sug
Sum

dgon 616

pa

Mkhan

po

683

Surkhang

303, 306, 318, 325f., 433, 654, 657

Surkhang

Wangchen

Surmang

(Zur mang) xxi, 106, 2ll-13,

Delek 303

215-17. 530, 610, 612, 640, 686, 688

Surmang
Suzuki,

Ta

ra

Dorje vi, 210, 214

Rolpay

D. T. 301

phog 129

Taktshang
Talborr,

Lhamo 261

Harold 338

Tanak 299
Tanak Thubten

175

Taranatha.

argyay

Sre] etsun Taranatha

(Dar rgyas)

94 95 124, 126, 128,

6oo, 603,608
T

as

hi Densapa.

T ashi Namgyal

Su Densapa, T ashi
xxiii, 359

380, 515

Tashi Tsering 266, 596, 604-5, 616, 649,

686
T ashilhunpo

64, 162, 597

Tarz, Mark 327-28, 331, 66o, 661, 662

Tawo 207

Taylor, George

E. 262, 286-87, 296, 311-13,

648, 652, 654

Tendzin

Nyendrak

77, 229, 643

Tenki Tentuf 649

Tenpay

Gyaltsen.

SuTrulku

Gyaltsen

Thab

g.yog

tshang 215

Thag Ia 21, 220

Tenpay

Thag lung. Su Thaklung

Thag lung A

gnyan

tshang. Su Thaklung

Anyen Tshang
Thag lung Dga' !dan

sa

529
Thag lung

grong

535

Thag mda' 220, 522, 536

bzang gling 526,

Thag mda'

grong

SAl NT

IN

SEATTLE

535

Thagphu522

Thaji 76
Thaklung 7, 9 13, 36f., 57, 107,

III,

215, 2.20, 232, 519, 522, 524

160,

531,

536.

s64, 679, 68s

ThaklungAnyen

Tshang

521,639,685

Thang dpon 95

Thang stong rgyal

po. Su Thangrong

Gyalpo

Thangrong

307,

Gyalpo,

no,

428, 439

69,

ns.

161, 164 . 1]8,

340, 370, 379 385, 394 420,

440, 538, 553 595

614

Thar lam. s ~~ Tharlam

Thar lam 'jam dbyangs

blo gsa!, 687

Thar lam Bla maDam chos rshe 'phd. Su

Dam chos rshe 'phd

Thar lam Dga' ldan

sa

rnam

bzang

rgyal

gling, 532
Thar lam grub chen Kun dga'

Su Kun dga'

rnam

rnam

rgyal.

rgyal

Thar lam Ngag dbang legs bshad

rgya

mrsho, 640

Thar lam Nyi dga' Rin

po

che.

s ~~ Nyiga

Dorjechang
Thar lam Rab dkar lhun grub 641
Thar lo 53

Thar

rue. s ~~ Tharrse

Thar

rue

Bla brang. Su Tharrse Labrang

Thar

rrse

Mkhan

po

Byams

pa

Byams

pa nam

kun dga'

bsran 'dzin 602

Thar

rrse

Mkhan

'chimed6o2

po

mkha'

Thar

rue

Zhabs drung. Su Shabdrung

Kunga of Ngor Tharrse

Tharlam

v, x,

xiv, xviii, 3f., 7, 9, nf., 14,

18-21, 25, 33-38, 41f., 45f., 48, 54-56,

6o-62,]0,]2-]4,81f.,88,96,9799

101-5, 107-16, nSf., 121-23, 130,

139-41, 1]1, 175f., 179-89, 194,
197-99, 2.01, 210, 211f., 214-22, 22.4,
232, 275

288,

no,

356, 370, 372, 39sf.,

405, 408, 410, 413, 415f., 419. 422,

426,436,4s8.46of.,463-66,468-7o,

472f.,479f.,482f.,495497501f.,
515f., 518-20, 52.2, 524f., 529, 531-36,

540, 552, s66f., 582f., 586, 59of., 597,

6o9f., 613-15,

617, 633, 64of., 666,

677,679f.,687
Tharlam Khenpo Jamyang Sherab 410,

482f., 495

Tharrhang

548

Trulku (Dar chang Sprul sku)

662
Tharrse 103, 109f., nSf., 158f., 2.40f., 334,

409, 463. 575

613, 629

Tharrse Labrang xix, 611

Su Shabdrung

Tharue Shabdrung.

Kunga

ofNgor Tharue
Theg chen Chos rje Kun dga' bkra shis 682
Theosophical

Thomas,
Thokmay

Society 403

Lowell 292

69, 403, 470, 582

Sangpo

Thon

pa

Don grub rgyal

po

Thon

pa

Tshe dbang lha

mo

Thrangu

(Khra 'gu) 211-14,

30, 585
62.2

526, 530, 577,

682
Thrangu

Rinpoche

576, 577

(Khra 'gu Rin

po

che)

638, 681, 68s, 686, 688

Thub bsran chos kyi

Thub bstan Dar

grags pa

rgyas

616

gling 526, 529

Thub bsran dge 'phd 148

Thub bsran Dgon 187, 583,587,679
Thub bsran Don grub gling 454

Thub bsran mdo

sngags

chos kyi dga' rshal

37
Thub bsran mkhas grub

snyan grags

Thub bstan
Thub

pa

rgya

mrsho 617

585

dgon 616

Thubten Jigme Norbu. Su Norbu,

Thubten Samphd

Thurman,

Tierney

Thubten monastery.

Thubten Jigme
bsran Dgon

649

Roben 362

(Cather), C. 368, 388

Topden 191, 199, 207f.

Toulouse, J.D. 292

Trabin, Tom 329,335-36,662

Traruk

xxv,

408-10, 412.f., 416, 419, 426,

462, 526, 529f., 547

68s

Traruk Trulku (Khra

rug

Sprul sku)

xxv,

405, 409, 411-13, 416, 4;!.6, 462, 474

477 479

530

T rashi Paljor 529

Trashi Tshering

22.4, 483, 681, 684

T IBET AN
TRANS

P R 0 PER

N 0 U N S

I N

765

llT ERA T I 0 N

Tre bo 681

Tre hor Dge

zur

Tshe ring

sangs rgyas

605

Tre hor Mchog sprul Blo bzang bstan 'dzin

618
Tre'o Dge bskos 6o6

Trehor 76, 81, 92., 6o8

Trindu 56, 57, 89,

roz,

107f., 187, 190, 2.18,

52.1, sz6f., 52.9, 533, 557f., 581, 62.1

T rindurdzong

530

Trinlay Norbu 370, 549

Trinlay Paljor Zangrno

156, 164

T rinlay Trashi 146, 2.09

Trogawa

Rinpoche

412., 477,577,670

Trommar 76, 117

T rulku Anjam. s ~~ Dezhung Anjam

Trulku Kunzang.

SuTrulku

Kunzang

Tsultrim

T rulku Kunzang Tsultrim xvii, xviii, 54,

59f.,71, 82., 104,12.6, 12.8, 131, 163, 164,

179, 616, 619

Trulku Losal Thubren 12.6, 12.9, 164
Trulku Lungrik

Nyima. Su Dezhung

Lun-

gtikNyima
Trulku Tenpay Gyaltsen

Trungpa, Chogyam.

81,403,409,531

s.,..,.Chogyam

Trungpa
Trungyig Tshecho

T sa zla Lung

pa

96

75

Tsang (Gtsang) xiii, xix,

xxv,

xxvi, 4, 14,

30f., 36, 38, 6o, 95, 109, 113f., 118, 12.6,

142.f., 146, 149, 152., 154, x6xf., 172.,

177, 2.31, z66, 356, 52.9, 532., 535, 544,

s86, s88, 596, 6zzf., 62.5, 62.7, 645,

679
Tsha baA brtan 6o6

Tshar chen. s ~~ T s a rc h e n

Tshar chen Blo gsa!

rgya

mrsho. s ~ e

Tsarchen Losal Gyatso

Tshar

pa.

Su Tsharpa
Losal Gyatso 30, 148, 554, 643,

Tsharchen

665. See also Tsharchen.

Tsharchen

30, 39, 88, 148, 354, 389, 399,

401, 405, 432., 437' 455 554

Tsharpa

68, 148, 2.04, 2.88, 432., 447, 595,

598, 62.3, 643

Tshe bnan rdo rje 622
Tshe brtan

rnam

rgyal22.3,

T she dbang rin chen 52.1

Tshe

mgon

688

Tshe ring chos 'dzom 165

Tshe ring

rnam

rgyalx82

641

Tshe sgrub Sgra mi

T she skyabs tshang

snyan
szo

136

yongs 'dzom 2.15, 642.

pa Darma 'od zer. Su

Tshe skyid
Tshem bu

Tshembupa

105, 2.83, 384, 394, 418, 444,

Tshc:mbupa

452, 453, 553, 612

Tshcwang
Tsho

Gyurme

gsum

359,381,560

Mo Ia 111, 601

Tshogs chen 77

rgya

Tshul khrims

Tshul khrims

Tsi'u dmar

po

mtsho. Su Mkhan

rgya

mtsho

156, x6o, 625

Tsing khu khog 75

Tsinghai

523f.

Tsongkhapa

21, 58, 324, 489f., 529

Tsultrim Gyaltsen

532, 566

po

Tsultrim Gyamtso.

rgya

khrims

s ~~ Mkhan

po

Tshul

mtsho

Tsultrim Rinchen 59, 521

Tucci, Giuseppe:

273, 277, 320, 651, 652

T ulalip Indian Reservation

u
U

khang624

rgyan

542, 54 5

'U yug153
Umdzay T rashi 74, 187, 519

Vascek443
Volkman,
Wa

se

Richard 339

skyabs 138, 619

Wa shul76, 601, 682

Wa shu! A 'bum tshang 76

Washur76
WangYao
Wangchuk

637
Dorje 134

326

Wara xvii, 68, 70, 109, 599, 6u

WaraLama69
Wara Shabdrung

Waschab

109, 611

619, 620

Wasi 131, 138, 206, 637

Watt, Jeff 350

Watts, Alan 308
Webber Charles
Webster, Jeff 432

289-92, 655

SAl NT

IN

SEATTLE

Albert, 262

Wedemeyer,

Wei Chi Huang .:u6

348

W elk, Lawrence

Werner, Jane 338, 362, 666

Wick, Liz 402, 432.
Wilhelm,

Hellmut

Wilkinson,

300

Chris 337 339 351, 357,

364-66,379-80,458-59
Wylie, Turrell V.

academic

rivalries

ambivalence

Tibetans
difficulties

in Seattle 279, 285-87

toward Americanization

309
borrowing

materials

from

Tucci 277
first

years

hosting

the Tibetans

in

of

Seattle 25o-ss
hiring DR

as

university

staff 296

kept in dark about Buddhist

teachings

307f.
misunderstandings

with Tibetans

273f.,

2.76-78
problems

leaving Calcutta 251f.

promotion
relations

supported

by Conze 313

with Ekvall 286

Sakya histoty project 254, 277f., 303

selection of Tibetans
Tashi Densapa
teaching

his MA student

Ya Han krang 6os

Ya Hanzhang

6oS, 610

Ya kha tshang 679

ma

320

of religion in state universities

308

Ya

in India 2.43; 262.

Dgon phyag 8

YaMin Tshang 636

Yab chen Byams

pa

kun dga'

Yab chen Ngag dbang

Yag

ra

nor

sangs rgyas

bu 191, 634

68o

Yang srid Mchog sprul 598

Yangpachen
Yangs

177-79, 199

'phel Sprul sku 619

Yangtse 7 96
Yar kha che ba bla brang 533

Yarnay

Khenpo

67

Ye

rgyas

Dar

Ye

rgyas
rgyas

Dgon 583

Ye

rgyas

smad

ma

gling s:z.6, 52.9

526

Y e shes bstan 'dzin 62.9

Ye shes nyi

ma.

See Yeshe Nyima

Ye shes rdo rje 515, 619, 667

Yeshe, Lama Thubten 385

Yeshe Nyima 33, 72., 99, 104, 609, 688

59

362,370, 395

Yeshe Nyingpo

Yilhung 183, 186, 19of., 197f.. 207f., 634

pa

148

Yon tan bzang

215

Yon tan dar

po
rgyas

143

Yon bdag Shar

Yon dga' 584

Yong Sue-Chen
Yongdzin

419

Ling Rinpoche.

Se

Ling

Rinpoche
Yongs 'dzin Lhag bsam rgyal mtshan 593,

597

gsar

Yongs
Yu

rug

584

216

Yushu 527

Yul shul221,
Yu shul dgon

527, 682

gsar

Yuthok 318, 471

Zam

pa

kha

pa

137

531

Zel dkar dgon 531

Zhabs drung 'Jam dbyangs

nam

mkha'

See Jamyang Namgyal

rgyal mtshan.

Zhabs drung Kun dga' 'gyur med. See

Shabdrung

Kunga Gyurme

Zhabs drung Ngag dbang blo

'dzin snying

po. s ~~ Ngag

gros
Zhabs rjes thang 2.37

Zhag

nang

129, 618

Zhal khro Lha khang 62.5

Zhal khro Rje btsun 62.5

Zhallha 625
Zhanggu

530

Zhang Lha skyabs

Zhe 'dzang

gros

525

530, 586

Zhe 'dzang dgon 527, 612

Zhe chen. See Shechen

bstan

dbang blo

Zhe chen 'Gyur med mthu stobs 685

Zhe chen Dbon sprul 'Gyur med mthu

stobs

rnam

rgyal 597

Zhe chen drung yig Bstan'dzin

mtshan 596
Zhe chen Kong sprul 638

Zhe chen Rgyal tshab 592, 638

rgyal

PR0

TIBETAN
TRANS

PER

N 0

UN S

IN

767

LITER AT I 0 N

Zhe rdzong 530

Zhe'u 681
Zhe'u mdo bla Sprul sku 'jam dpal
bzang

po

ye

shes

6n

Zhe'u'i mdo dgon 519

Zhi byed Ras

pa

150

Zhu chen Bkra shis dbang phyug 595

Zhu chen 635, 660, 672
Zhu chen Tshul khrims
Shuchen

Zhwa brag

rin chen. See

P a t ; c ;\ it a Tsulrrim

gangs

Rinchen

138

Zhwa lu Sku zhang 633, 642

Zhwa sgab

Zimwok

pa

Dbang phyug bde !dan 6o4f.

Rinpoche.

See Zimwok Trulku

Zimwok Trulku (Gzims

'og Sprul sku),

x:xi, nf., So, 85, 229, 231, 405, 566

Zla 'od z6o, 604
Zla ba

nor

bu. See Dawa Norbu

Zla ba rgyal mrshan 394

Zla chu 523

Zu

ru

Sprul sku 530

Zur khan

g.

Zur

man g.

Zur

mang

See Surkhang
See Surmang

Bstan 'dzin Sprul sku 585, 598,

6o8

Zur

mang

Pad

Zur

mgon

530

nam

612