A Biography of Ngawang Lekpa Rinpoche

A JEWEL GARLAND:

A Biography of

Lord Lama Vajradhara

Ngawang Lekpa Rinpoche

Translated and Edited by Venerable Lama Kalsang Gyaltsen and

Ane Kunga Chodron

Sakya Phuntsok Ling Publications Silver Spring, Maryland, USA

Sakya Phuntsok Ling Publications Printed in Silver Spring, Maryland, USA

Published in June 2000 in commemoration of the blessed visit of His Holiness the Sakya Trizin and his holy family to Sakya Phuntsok Ling.

''May the Doctrine that is the sole medicine For sentient beings' suffering and The source of all happiness, remain for a long time Well supported and venerated."

There is no charge for this book. Donations to the publication fund are greatly appreciated, and help us to print more copies to distribute to others.

Sakya Phuntsok Ling Centers for Tibetan Buddhist Study and Meditation 608 Ray Drive Silver Spring, MD 20910 (301) 589-3115

Dedication

By the merit of this work, May the aspirations of the previous holy teachers be

accomplished; May the lives of the present holy teachers of the Sakya Order be

long; May Lord Buddha's doctrine flourish throughout the Hlalms;

and May all sentient beings enjoy happiness and peace.

Acknowledgments

We would like to express our deepest reverence and heartfelt gratitude to His Holiness the Sakya Trizin, through whose blessings, wisdom, and compassion the Sakya Order flourishes, and through whose encouragement this work was accomplished.

We sincerely appreciate the generous contributions of James Sarzotti and Michal Bigger and others who assisted with the costs of translating and printing this book.

We also greatly appreciate the skillful assistance of Lewis Gray, Deborah Forbes-Gray, Christa Tinari, and others whose assistance in editing and layout made final publication possible.

Contents

BIOGRAPHY OF NGAWANG LEKPA RINPOCHE 1

Blessings of the Gurus and Deities 26

Unobstructed Clairvoyance of Past, Present, and Future 30

Departure 34

A JEWEL GARLAND:

A Biography of

Lord Lama Vajradhara

Ngawang Lekpa Rinpoche

(N gawang Kunga Lekpei Jungne

Y eshe Gyaltsen Pal Zangpo)

Biography ojNgawang Lekpa Rinpoche 3

NAMO GURU SUVAGINDRAYA!

Prostrations to the greatly kind root lama! Lord of the speech of Guru Manjushri, Embodiment ofwisdom, power, and compassion, Ocean-like treasure of the sutra and tantra,

The infinite qualities of your three secrets No different from the holy teachers' of old, Although beyond the rational conception of Devoted, deluded beings like me.

Based on long service and reliance, Discarding hollow words of desire to. praise, I shall write in brief, without exaggeration or understatement, Your holy words and some of what I saw and heard,

The nectar of your holy speech Gives life to body and mind. Relying on the shade of the white umbrella of your compassion Deflects the heat ofkarma and defilements. Fortunate disciples, may you heed this.

The inexpressible name of the peerlessly kind embodiment of all Buddhas of the three times, Lord of All Buddha Races and Mandalas, was proclaimed for the benefit of beings as Nagwang Kunga Lekpei Jungne Yeshe Gyaltsen Pal Zangpo. Long ago he had already reached the level of a mahasiddha, yet this holy teacher purposely took birth as a fully ordained monk, holder of the three precepts and of the vajra, to benefit beings in this spiritually degenerate age. Although no one can fully describe his holy biography, his autobiography follows.

"I, the fully ordained Shakya monk, Ngawang Lekpa, was born the son of Kunga Drakpa who was my father, and Lhamo Dron, who was my mother, in Zinda Gamit. I was the oldest of my parents' seven children. I can remember clearly an event not many months after I

4 Biography of Ngawang Lekpa Rinpoche

was born, when a new bride entered the Palchong Palgye family. She was seated in line beside her maid of honor. Generally, to be able to remember one's childhood is the sign of few obscurations.

At the age of 7, I received upasika vows from the great abbot Vajradhara Kunga Lodu, followed by the Hevajra cause and path empowerments, and the White Sarasvati initiation. Then, although I entered a White Tara and Vajrapani retreat, it was not properly accomplished, because I was still childish and lacked understanding. When I was 10, I received the Vajrayogini empowerment and complete instructions from the great teacher Ngawang Shedrup. When I was 15, I entered Tharlam Namgyal Ling monastery.

At the age of 16, in the syringtime, from the Lord of Power Mahasiddha Jampa Tenzin, I received the empowerment of Vajra Mahakala with Five Deities, and the initiations of Mahakala with Twelve Deities, Mahakala with Eight Deities, Mahakala and Mahakali with Three Deities, and Mahakala with Ten Vvrathful Deities, the external explanation of the Rocky Ford Mahakala fractice, and the secret explanation of the initiation o Mahakala with Nine Deities, followed by a elaborate secret explanation of Mahakala.

I returned to the monastery and attempted to stay in Mahakala retreat. During the retreat, many black hairs like a yak's tail grew from the Mahakala torma. Many white hairs like a white yak's tail grew from the Fourfaced Mahakala torma. Although I did not understand the significance of the sign at that time, when I later read the holy biography of Abbot Palden Chochong, I found that many hairs had also grown on the torma when he stayed in Ngor Labrang. Also, it is stated in the explanation of the Four-faced Mahakala practice, that the growth of hair on the torma is a sign that one will become able to accomplish the four activities of that practice. Also, the biographies of some lamas describe the arising of multi-colored hairs on the torma. Having

Biography of Ngawang Lekpa Rinpoche 5

heard these descriptions, I examined the hairs in the sunshine when I changed the tormas. The hairs were multi-colored like a rainbow, which I believe indicates that I had encountered the deity with whom I had a connection in my previous lives.

That autumn, I received the V ajrayogini blessing and elaborate explanation of V ajrayogini from Mahasiddha Jampal Tenzin. I also received the reading transmission of the Morchen collection of Vajrayogini teachings known as Pewum, and many other Vajrayogini texts not included in those teachings, as well as the initiation of the Dharmapala Cittapatra.

During the next two or three years, I exerted myself in the study of handwriting and performed a number of short retreats.

Since I was a child, I had felt a strong, unaltered motivation to study, contemplate, and meditate, and very strong devotion to the lama. Even when I was small, if Ngawang Shedrup Gyatso scolded or struck me, I never experienced the smallest dislike or anger, and felt strong devotion toward him.

I ate some cold wheat-flour dough, which produced a severe cold disease in my body. At that time, the lama instructed me "Mediate Vajrasattva on my head, with nectar like molten iron descending from the HUNG at his heart, very hot and possessing the power to dispel the cold disease. As the nectar descends and completely fills your body, visualize the cold disease exiting from the two lower passages." I meditated according to his instructions without distraction, and even a single session produced heat in my body. I continued for a long period of time, and was able to completely cure the cold disease.

When I was 18, I travelled toward U and Tsang in central Tibet Finally I arrived at Ngor Ewam Choden. There I met the 58th throne-holder of the Ngor Monastery, Chetsun Ngawang Lodu Nyingpo, from whom I received the Vajrapani Butadhamara, Usnisha


Vijaya, and Parnashavari as preliminaries. This was followed by the common Lam Dre teaching, with the complete initiations, explanations, and three major empowerments of other Hevajra traditions, reading transmissions of the Lam Dre Yellow Text and Red Text, the collection of practices compiled by Thartse Panchen, and the initiation of Four-faced Mahakala. I also received first novice ordination, and then full ordination from the same abbot.

Then I visited Sakya. There I studied the Vinaya Mula Sutra from Rabjampa Sherab Chopel, and the explanation of Jamyang Lama Gonjin from the Great Abbot Champa Chotashi. That summer, I returned to the Ngor Monastery. There, I received the entire cycle of 45 empowerments of Vajramala Kiriya Samucca, and the reading transmission of the Thartse Panchen's version of the Vajramala cycle. At that time, the most renowned and learned teacher in the Ngor area was Chogtrull Sherab Gyatso. From him, I received the explanation of the Lam Dre Triple Vision, Triple Tantra, and the Moon Rays and Sun Rays explanations of the Hevajra sadhana. Those parts which I could not understand, I clarified with the teachers, and dispelled my doubts. I also rece1lved the explanations of the Hevajra path empowerment, the explanation of the combination of creation and completion according to the Drupgyal tradition, and reading transmissions of many texts. Also, I received the initiation of the Ngor tradition of Mahakala with Eight Deities, the reading transmission of the Bodhisattoa' s Way of Life.

That winter, I made preparations to return to my homeland. One day, one of my heels struck a stone, and the severe pain almost made me lame. After a few days, it improved somewhat, but then my heel swelled up, and became filled with pus. It took four or five months to heal. I consider this to be a sign that the Dharmapalas of Ngor monastery prevented my return to Kham. Finally, I left Ngor for my homeland. On the way, I visited

Biography ofNgawang Lekpa Rinpoche 7

Lhasa to offer my respects at Jowo, and the other shrines in the area. There, I made strong aspirations from my heart.

From there, I travelled slowly toward my homeland, and finally reached the Damzhong area. Those days, I was performing the Lam Du sadhana four times each day, in addition to other daily practices, and the weather was extremely cold. Due to all of these hardships combined, for several days, I neglected to perform the Mahakala Rocky Ford sadhana. One night, I regretted this strongly and performed the elaborate Mahakala sadhana and chanted the Mahakala mantra 10,000 times. That night, I dreamed that I was inside the Ngor monastery, in the Golden Statue Shrine. Finding a curved knife and skull cup in the shrine, I held the curved knife in my right hand, and skull cup in my left hand. Then, I[erformed many sacred dances. It was a remarkable an amazing dream.

On the way from my homeland to Ngor, I saw various groups of travelers, who killed animals as their provisions. Seeing this, I was filled with not just superficial, but yrofound renunciation and sympathy from the depth o my mind. On my return, I again saw some travelers killing sheep. That caused me to produce genuine compassion for the animals. I longed for the time that I would have the opportunity and place to practice Dharma such that I need never see such unwholesome actions again. Seeing the flesh and blood of the animals, for many days I lost my appetite, and was uninterested in food.

Since taking full ordination on the occasion I described above, I renounced any food and drink mixed with either meat or alchohol, as well as food after noon. Gradually, I acquired the three Dharma robes, monk's cushion, and alms bowl, had them blessed, and kept them.

Soon after arriving home, I did eight sets of the Nyungne fasting ritual, according to the Bikshuni Palmo


tradition. Later in my life, I also performed one hundred sets of Nyungne in retreat. Not long after my arrival, I performed a Hevajra retreat for eight months, during which I completed all the necessary mantras.

At the age of 21, I set out for Dege. There, I met the great master Jamyang Khr.entse Wangpo, which made my human life meaningfu. From him, I twice received the Bodhisattva's Vow according to the Middle Way tradition. Also, I twice received the explanation of Maitreya's Aspiration, and thrice the Vajrayogini lBlessing and complete explanation, thrice the explanation of the combination of Great Compassion and Mahamudra, the brief explanation of Tsembupa Avalokiteshvara, the transmission of the Manjushri homage Gang Gei Lodu, the empowerment of Manjushri Arapatsa, the Blessing of Sapan Manjushri, and many others. From Ngari Choje Kunga Jamyang, I also received the initiations, empowerments, and reading transmission of the entire Collection of Sadhanas.

Then 1 returned home, where I did a retreat, studied and contemplated various texts, and performed other Dharma activities.

At the age of 25, I again went to Dege. There I again saw the omniscient teacher Vajradhara Jamyang Khyentse W angpo. Although this time I did not receive many teachings directly from him, from other learned teachers I received explanations of the Bodhisattva's Way of Life, Dom Sum Rabye, Madhyamika Avatara, and the Madhyamika Alankara. I tried to study to the best of my ability. I also received the Opening the Door of th~ Eighty Mahasiddhas, the initiation of Vajradhara, the Individual Blessings of the Eighty Mahasiddhas, the empowerment of Arya Achala, the Dharma protector Four--Armed Mahakala, the explanation and reading transmission of the Six Dharmas of the Mahasiddhas, the guru yoga practice of Marpa, Mila, and Gampopa, the mixed phowa transmission, the Six Dharmas of Naropa, the explanation of Mahamudra, empowerment of White


Manjushri, and the blessings of Sapan Manjushri, and many other teachings from the great teacher Jamgon Lodu Thaye. After this, I again returned to my home.

From Geshe Lobsang Jinba, I studied the twenty-five chapters of the Sanscrit Kalapa Tsamjor chapters, including those titled Mingle, Kunshi, and Krita, as well as the script. From him, I also studied three chapters of poetry, and passed an oral and written examination on them. I also studied a complete explanation of the text on composition known as Depjor Rinchen ]ungne, as well as the associated exercises.

When I was 27, I received the complete cycle of the Uncommon Lam Dre Lhopshi teaching at Kyeku Thondrup Ling Monastery from Thartse Vajradhara Jamyang Rinchen Dotje. The cycle began with the empowerment of Parna Shawari, and included the associated reading transmissions. I received many other Dharma teachings from him, and also gave some Dharma teachings to him, too. During the next period of my life, I engaged in a mixture of study and retreat.

When I was 36, my father passed away. Late in the autumn of that year, I went to Kalsang Monastery to meet Lama Cholha. From him, I received the major initiation cycle of the Seven Mandalas of the Ngor tradition, the Vajrayogini blessing and brief explanation, and the empowerments of Mahakala, Four-Faced Mahakala, and many other Dharma teachings.

That winter, I travelled here and there, giving Dharma teachings in various places. Late in the winter, I returned home. For a long time, I had planned to perform a 15-year Lam Dre retreat. Because of this plan, the passing of my father, and my desire to visit again with my teacher Dezhung Chogtrul Nyindrag Lungrig Nyima, who had already departed for another realm, strong renunciation arose in my mind.

At the age of 37, on the first day of the first month of the lunar calendar, to dispell hindrances to my practice, I visited the great practitioner Lord Lama Kunga Nyima to


request the empowerment of Mahakala with Ten Wrathful Deities. On the third of that month, I entered retreat and sealed my door."

Lord Vajradhara Ngawang_ Legpa Rinpoche made the following aspiration and resolution upon his entry into n~treat:

"Until I reach the stage of patience of unborn phenomena By undertaking practice desiring to benefit others,. and Discarding all thoughts of various projects, May I live nourished by the nectar of the three solitudes.

Oinging with bias toward either study or contemplation: Many scholars put forth empty words, Many unlearned meditators multiply the darkness of

ignorance. May I never be touched by such degenerate pollution.

Excellently cutting all doubt through study and contemplation,

Gazing with wide eyes upon all knowledge, Upholding the banner of one-pointedness, May I never be distracted for even a moment.

Dedicating my body and life as a target, Wearing the armor of practice to reach liberation in this

life, Freed from the tight shackles of the eight worldly

dharmas, May I become a practitioner whose purpose suits his

name.

Upon a foundation of kindness, compassion, and Bodhi mind,

Through the swift path of the profound absorption of the two stages, ,

Possessed of the three types of greatness in this life,


May I reach unhindered the vajra stage of the thirteenth bumi.

Accomplishing realization and relinquishment for myself,

Performing the four social gatherings for others, Beings as numerous as the limit of open space, May I place on the path of benefit and happiness.

In short, to benefit the Doctrine and beings, By actualizing the result of practice of the profound path, Over outer, inner, and secret maras and their hosts, Over every hindrance may I ever be victorious."

Thus he resolved.

"First, contemplate the biographies of the lineage lamas and supplicate them. Accordingly, I recalied the biographies of the lineage lamas and visualized Jamyang Lama Sakya Pandita as the embodiment of all root and lineage lamas without exception, and recited his fourline homage Shei ja tham che together with prostrations one million times.

Then, gradually meditate each stage of the Triple Vision. "Between sessions, I exerted myself in prostrations,

and other methods of accumulating merit and purifying obscurations. It is said that among the varieties of meditation, meditation on impermanence is extremely important for the beginning practitioner. Therefore, I mediated on impermance alone for thirteen months. Then I focussed on the other meditations without omission, for three years. During meditation on the Triple Vision, I also chanted 2,300,000 refuge recitations.

While mediating on Bodhichitta, my younger brother Lingzin was stabbed by Wangtop, a son of the Trongo family. When I first heard about this, I was quite disturbed. I tried to do the meditation of exchanging


enlightenment thought, but was unable to genuinely exchange. Then, I focussed completely on that enemy for a long period of time with great compassion, and without the slightest expectation of reward or attainment of Buddhahood. In this way, I became able to take on his karma, defilements, suffering, and negative deeds.

The preliminaries to the practice of the Triple Tantra includes three things: accumulation, purification, and entrance.

With resyect to accumulation, as described in the Description oj the Outer, Inner, and Secret Mandala by the Dharma Lord Sakya Pandita, the mandala plate used for mandala offerings should not be less than one cubit in circumference. Therefore, I acquired a mandala plate not smaller than that. According to his explanation, jthe best type of offering heap is precious jewels. Therefore, I tried to collect gold, silver, copper, coral, turquoilse, dzi, and whatever other precious jewels I could find, and mixed them with other things such as pieces of conch shell, and especially, powdered jewels from the Turning of the Wheel of Dharma, which was a hidden treasure discovered by Jamgon Kongrul Rinpoche. The best type of scented water is explained to be saffron water, so I collected saffron. Then, without distraction, I offered the mandala one million times, concentrating on each and every meditation precisely and in detail.

When I cleaned the mandala plate, I trained my mind to visualize the purification of the negative deeds and obscurations of every sentient being, and exerted strong diligence. Where I cleaned the plate, the skin of my forearm wore off and turned to sores. Also, I exerted diligence in prostrations and whatever butter and oil my family brought I used for my oil lamps, not for eating. My hands and feet became cracked and my body suffered unbearably. During that time, I trained my mind to take the suffering of the three lower realms into my body. When the pain was extremely unbearable, I


meditated on the view of non-differentiation of samsara and nirvana, starting with appearances as none other than mind. In this way, I was able to pacify the pain completely.

After entering retreat, many hindrances occurred. A special hindrance was fleas and lice which bit me, because the bites swelled and became unbearable. One evening, afraid that I may fall asleep, I put my cushion on the balcony of the retreat cabin, so that there was nowhere to lean backward or forward. On the end of the gutter spout a bird the size of a vulture, with a neck almost the length of a human body peered at me, crying 'heh'. Another evening, when I was doing meditation inside the cabin, two owls looked together through the small skylight at me and cried 'aw, aw'. On the roof of my cabin, the king and queen of maras moved around and spoke words of passion. Then, I meditated upon the view, and exerted myself in the meditation and recitation of Mahakala, and performed repelling/ractices.

Due to strong obstacles, I nappe for a while, and from the Mahakala shrine next to my pillow Niga Rinpoche appeared and said 'Don't sleep.' With these words, I awoke. Again and again he implored me, 'Don't sleep.' Thinking that I needed to be cautious, I performed very strong repelling rituals. Then I slept again, and while I was asleep, I dreamed that I caught a black mouse, and squeezed it tightly until I smashed it. Then I swallowed it. In my dream I thought, 'I have committed a downfall,' and felt regret. Then I remembered that killing an animal is not a root downfall, just an unwholesome deed.

In another dream, there was a being like a human being under my throne, reviling and criticizing me. I reached under the throne, and found a lot of old reddish rags. I took out the rags, and wrapped inside them was an infant unable to walk. I struck it with mv fist, stood on it, and smashed it. Dreaming this, I ilnmediately thought "I have committed a downfall" and awoke

14 Biography ofNgawang Lekpa Rinpoche

afraid. I was relieved that because it was only a dlream, I had not committed a root downfall.

In another dream, the king and queen of maras appeared above my retreat cabin, and I perfo1rmedl a repelling ritual. The queen of maras cried, saying "Who is more unfortunate than I?" Then she jumped, and I heard the sound of something falling from the roof of the retreat cabin. I believe that this was a sign that the king and queen of maras were attempting to disturb my retreat. My repelling ritual destroyed the king, and caused the queen to end her life.

Combining earlier and later recitations, I performed 1,800,000 Vajrasattva recitations.

Next, I gradually trained my mind to contemplate the view of the non-differentiation of samsara and nirvana. From the time that I entered retreat until I came out, sixteen years passed. During that time, I used all the oil and butter that I had when I entered, combined with all that was offered by others, as offerings in my oil lamps. I had seven sets of offering bowls, which I changed three times each day, which made 800,000 water offerings. Each of these offerings, I offered with the best of my ability, meditating on vastness and enlightenment thought.

I chanted the homage of Sakya Pandita, partkularly the verse Shei ja tham che with prostrations 4,300,000 times, while visualizing Jamyang Lama Sakya Pandita as the embodiment of all the root and lineage lamas of the precious Lam Dre teaching, as Hevajra with nine tutelary deities, and as the ocean of refuge, the Triple Gem.

Always, I repeated my main aspiration: 'Jamyang Lama Sakya Pandita, to accomplish all holy deeds pleasing to you, with a devoted heart I prostrate to you, who are the embodiment of all objects of refuge. I take refuge in you, and I supplicate you that through this practice, you will bless me to immediately accomplish the two accumulations of three countless eons. Bl,ess me, immediately and completely purify all negative deeds,

Biography of Ngcrumng Lekpa Rinpoche 15

obscurations, faults, downfalls, and pollutions along with their propensities. May I receive the blessings of the Guru Manjugosha in my heart. Bless me that I may immediately accomplish all good qualities arising from study, contemplation, and meditation, and become able to perform the benefit of the doctrine and sentient beings equal to the limit of space.' Thus I attempted to perform aspirations.

During this period, many signs occurred which indicated the accomplishment of the accumulation of merit and purification of obscurations. Particularly, once I dreamed that I was doing prostrations and reciting Shei ja rna," just as I did during the daytime. Both eyes of the thangka of Jamyang Lama Sakya Pandita moved, and gazed upon me smilingly. Because they moved, I realized that I was dreaming. Jamyang Lama's face was extremely happy, and his lips were as red as a lotus flower. Between his lips, I could see that his teeth were white, and he was almost laughing. Strong devotion arose, and I chanted my previous aspiration clearly once, during which time he nodded three times.

At that time I thought that the moving eyes symbolized that he could gaze upon me with the eye of primordial wisdom without obscuration. The smiling mouth symbolized that he would constantly cherish me with great compassion. His three nods symbolized that he would rightly bestow upon me all of the aspirations in my supplication. The Sutra of the Holy Golden Drum states "the smiling of a picture of a tutelary deity is a premonitory sign the one will achieve great transmission." In another dream, I saw white rays of light shine from the mouth of Jamyang Lama Sakya Pandita, which is a similar sign.

A couple of times, I very vividly saw Jamyang Lama Sakya Pandita in my dreams. He was performing the preaching mudra, and his fingers were moving. I thought that I was not dreaming. Being able to perceive him directly was an amazing sign, and I felt great joy. I


think that this was a sign that I would be able to preach and spread the Dharma widely. However, it could have been the arisinp of a memory of having read Mangtho Ludrup Gyatso s biography.

Normally, I did between 3,000 and 4,000 prostrations each day. At the conclusion of each day's prostrations, I did the aspiration and dedication above. After every virtuous activity, I did strong aspirations and dedications, and also recited the prayer Blessing of the Truth. Many evenings, soon after going to sleep, I experienced Jamyang Lama Sakya Pandita in front of me being absorbed into my body, and we became inseparable.

Just before beginning retreat, on the anniversary of Jamyang Lama Sakya Pandita, on the fourteenth of the eleventh lunar month, early in the morning, I bathed and took a Manjushri pill which I had received from Jamyang Khyentse Wangbo. I spent the whole day performing the guru yoga ritual of the combination of Manjushri and Sakya Pandita, single-pointedly making strong aspirations. That night, I dreamed that someone gave me a golden-colored flower with many petals inside and out, made of dough. On each of the petals the ARAP ATSA mantra clearly appeared in raised letters. When I received it, I swallowed it, and my entire body was filled with the ARAPATSA mantra. The dream lasted all night. Analyzing the meaning of that, I believe that I was supposed to achieve the stage of everlasting memory, but I have no hope of this, so I believe that the dream was just an illusion.

One night, Kar Shakya Drak who was a disciple of Sachen Kunga Nyingbo, his two sons, and Sakya Pandita appeared in my dream. At that time, Rabjampa Kunga Yeshe appeared above my torma box, and he repeatedly indicated that I may experience some hindrances. Later, on the front of his throne, a line of letters appeared. Reading it, the letters said "Karshakya Drak." I tlhought that this was a prophecy about my previous life.


Once, when I spent the night in Trindu Kalzang Monastery, I was very ill with bekin (a digestive ailment), caused by food. At that time, I dreamed that Vajradhara Kunga Zangpo' s image disintegrated into dust, and I was depressed, thinking 'now I am going to die from this illness.' About three days after that, I dreamed that I was meditating on Ngorchen Vajradhara in front of myself, and supplicating him strongly. I perceived Ngorchen Vajradhara in very youthful form, wearing beautiful Dharma robes. From this, I realized that although the illness was severe, it was not life threatening.

Another time, before a major obstacle arose, I dreamed of a number of statues of Lam Dre lineage lamas. Among them, Jetsun Drakpa Gyaltsen' s statue had disintegrated. On another occasion, the sign that a hindrance was about to appear was a dream in which I saw a statue of N gorchen Konchok Lhundrup upon a cushion among the Ngor Monastery's golden statutes, which had disintegrated. Later, a sign that a major obstacle was going to occur was a dream in which one of my disciples told me that the head of a wonderful image of Sachen Kunga Nyingbo had fallen off.

With these signs, Mahakala constantly protected me like a parent protects a single child. Analyzing this protection, I thought that I must have been a strong practitioner who offered special service to the Sakya doctrine in previous lives, and that I was also supposed to have a strong effect in this life. However, in my mind, the five defilements are extremely gross, I have not developed any good qualities of study, contemplation, and meditation, and I am devoid of good qualities of scripture and realization. From every aspect, there has been no result, and everything is illusory.

Once, while I was in retreat, I took an 'achieving the aspiration of Samantabadha pill,' which was a hidden treasure discovered by Kongrul Vajradhara. Then, I did many strong aspirations for a number of days. One


night, I dreamed that I had arrived in front of a guru named Surya. He gave me a brilliantly shining image of Jamyang Lama Sakya Pandita, as well as an iinkpot. Again, I requested more blessings, and he said, 'from the heart, tongue, and eyes of Ngawang Sheidrup Gyatso, you are entitled to the eye,' and he put it in my hand. Then I said, 'In that case, I also would like to receive the guru's mala.' Then, he gave me the head bead of the mala. I consider this dream to have been a special sign.

After completing the sixteen-year retreat as I had resolved, I gave the following Dharma teachings according to the various motivations of my disciples: the uncommon Lam Dre teaching nine times, the complete Vajrayogini blessing and teaching cycle twelve times, the complete Mahakala Rocky Ford external empow1~rment and explanation ten times, the initiation of Mahakala with five mandalas three times, the Yamantaka initiation from the Ra Lotsawa tradition nine times, the Yamantaka explanation known as Concentration on the Tip of the Horn eight times, the Tsar tradition initiation and explanation of Yamantaka with thirteen deities three times, the empowerment and explanation of White Tara with Six Rays of Light eight times, and the Collection of All the Sadhanas once.

Also, I gave countless other explanations, initiations, reading transmissions, and Dharma teachings as requested by various people. These teachings were given at least without breaking the transmission lineage of the words, and with the sole intent to be of some benefit the Buddha's doctrine and beings. I did my best to benefit those who received the teachings both from the Dharma and material point of view without being falsehearted or doublefaced.

From the point of view of the wheel of activities, I built a beautiful shrine in the monastery with thirty-six pillars, inside of which is a three-story statue of Buddha Shakyamuni, made of copper with gold plate. On its right is a statue of Dharma King Jamyang Lama Sakya


Pandita. On his left is Vajradhara Ngorchen Kunga Zangpo, both beautifully built and two stories in height. In addition, the monastery contains many other statues, scriptures, and stupas, both large and small. In front of these statues are nine large butter lamps made of silver, and hundreds of small butter lamps also made of silver, in addition to many other offerings. I also built a Mahakala shrine with two pillars, one Kanjur shrine with 20 pillars, and many other smaller rooms in the monastery.

I chanted the Mahakala mantra 10 million times and the Mahakala SHASANA mantra over two million times. During the recitations, if I relaxed my diligence, signs occurred that I needed to exert diligence. If my mind became distracted, signs occurred that my mind should not be distracted. If my pronunciation of the mantra declined, signs occurred that I should chant it with accurate pronunciation. Generally, signs occurred that I should not relax my practice of Mahakala. In these and other ways, constantly, I was impelled toward the path of virtue.

One night, when travelling to Dege, we spent the night at the intersection of two valleys on the way to Guzu Marang, on the way to Chudrung. In my dream, Mahakala appeared, completely filling the sky, very dignified. Due to his overwhelming dignity, I almost fainted. When I recovered, I·saw a part of Mahakala's body, and again felt faint. This occurred several times.

In short, I have written a rough autobiography of my life until this point, so as not to refuse the repeated request of my heart son, the excellent Jamyang Kunga Tenpei Gyaltsen. It is important that these secret words between father and son not be seen by others. In summary, I think that although my mind continuum does not possess the authentic good qualities of scripture and realization, from the beginning of the production of some pure perception, to the realization of the unmistaken essential point of practice, and the


performance of some spiritual and everything has been solely due to Dharma King Jamyang Lama Sakya Dharma protector Vajra Mahakala."

material benefit, the blessings of Pandita, and the

These words were directly spoken by Lord Lama Ngawang Legpa Rinpoche, and I have transcribed them.

Now I will record without exaggeration or understatement, some of our conversations.

Once I asked, "Rinpoche, you made a resolution before entering retreat that you would not come out until you reached the level of a first bumi Bodhisattva. Please tell me if you actualized the stage of a Bodhisattva."

He said, "Oh no, I have no attainment like that! If I had continued my practice until now, I might have reached that level. However, hoping that I could benefit the doctrine, I have been pretending to preach it to others. This has been a hindrance to me." Replying in this way, he did not confirm his level of realization, however, there is no doubt that he actualized the primordial wisdom of a noble Bodhisattva, because Rinpoche himself once said, "When I first entered retreat, gross defilements existed in my mind, but now, even the propensities no longer exist."

The Lord of Dharma taught me how he himself practiced, as a guide for my own practice. He explained:

"From the beginning, I wanted to strictly observe the precepts. If lunch was served past midday, I would not eat any solid food. Because of this, I passed many days in diligent hardship. Because I was unable to find a friend like the ancient bikkshus of India whose example I could follow, I was unable to become as a fully ordained monk in the old tradition. But I have been able to avoid all seventeen downfalls and faults, and therefore, I have properly maintained my precepts at the gross level. Even in my dreams, I have been able to remain mindful and alert. Morality is to realize the essence of preserving the precepts. I developed authentic renunciation of


samsara, and realized that the root of the Mahayana path is Bodhichitta. I genuinely trained my mind in exchanging enlightenment thought, even toward my enemies, without thoughts of self-cherishing.

I realized that to practice the Dharma, it is important to perform austerity with a strong will, and so in all my practices, I emphasized the performance of austerity. I began with the performance of 100 Avalokiteshvara nyungne fasting rituals. When I entered long retreat, I did not take off my belt, and therefore many outer and inner obstacles arose, as signs of practice. In particular, lice multiflied to the point that I could scoop as many as a handfu from my clothes. I did not eat any meat or alcohol, and used the butter that I received as offerings only in my butter lamps. Thus disregarding my life and health, I strongly developed my will by contemplating the austerities performed by previous holy teachers sucn as Jetsun Milarepa.

I also developed patience and tolerance during prostrations and mandala offerings by ignoring my body's suffering. The skin of my arms and legs became worn through and turned to sores. My body became extremely fragile and weak. Once when my mother brought me food, she glimpsed me through the hole in my retreat cabin. I heard that she later cried, unable to bear the sight.

When I experienced unbearable pain, I recalled the holy biography of Mahasiddha Champa Tenzin, who performed 100,000 prostrations combined with the confession sutra. I trained my mind to remember those sentient beings who have fallen into the three lower realms, thinking, 'If they must experience unbearable suffering which is of no benefit to others, why can I not bear this suffering which is intended to benefit beings?' I also contemplated that these sufferings are none other than illusory perceptions of my own mind. I tried to maintain the view that the nature of mind has no existence whatsoever, and that in the state of non-


differentiation of samsara and nirvana, not even the word 'suffering' exists.

To accomplish Buddhahood within this life, one must receive pith instructions with the four authenticities, such as the precious Lam Dre teaching. However, unable to find someone from whom I could ask the essential points of the instructions, I decided that Jamyang Lama Sakya Pandita was none other than my root guru, the embodiment of all the Buddhas' primordial wisdom. In this way, I supplicated and prayed strongly for a long time. As a result, I realized from the depth of my mind the definitive certainty of all knowledge in general, and the profound oral transmission of the glorious Sakyapa in particular, in such a way that it can never be stolen.

The tradition of the glorious Sakya founders is like that of a second Buddha. Its method of practice synthesizes the essence of all the Buddha's teachings in one, and it is suitable to lead all disciples, whether of supreme, moderate, or lesser capacity. In this tradition, disciples gradually learn step by step: first view, then meditation, then behavior. Accordingly, I studied the root text Precious Luminosity, and its commentaries on the view of non-differentiation of samsara and nirvana, as well as other texts which provide guidance on the view.

Concerning how to practice meditation, I studied the tantra in general and the collection of the founders of the Sakya Order in particular, including every section of the Tanjur and Kanjur related to the Hevajra Tantra, which was transmitted from India to Tibet. In addition, I intensively studied whatever texts I could find written by the great masters of the Sakya, Ngor, and Tsar traditions. I cut every possible doubt, so that my knowledge did not remain in the texts, but became familiar to my mind.

In every meditation from gross to subtle, I learned how to apply the ground to be purified, the purifier, and result of purification. When practicing these, I practiced


precisely and in detail. Even if one Hevajra Lamdu sadhana required an entire half day, I never abbreviated it. I singlepointedly combined my meditation with recitation. When I first began to concentrate my mind on the stage of creation, I focused on the central eye for a long period of time, until it created an imbalance in my elements. This was cured by Khyentse Rinpoche through the gek sel method of dispelling hindrances.

Generally speaking, it is more important to emphasize stable divine pride than clear visualization. I found that stable divine pride naturally gives rise to clear visualization. At times, my visualizations of both the deity and the celestial mansion were very clear, and later it would again be unclear. Then, I realized that both clarity and unclarity are conceptual thoughts, and that in the state of the view, there is neither clarity nor unclarity. In this way, I merged meditation and view and continued to meditate on the Lam Du. In this way, the gross aspect of the creation process became very solid and stable.

In this tradition, there are two methods of practice. One is to gradually meditate on the path of each of the four empowerments separately. The other is to synthesize all essential points of the profundity of the higher empowerments within the path of the vase empowerment. I practiced according to the second approach, meditating on the five paths of enlightenment, so as to apply each of the five types of the ground to be purified, each in fifteen categories.

Through practice of the body mandala, I came to realize that it combined the essential points of the entire Lam Dre teaching. Understanding this, I practiced the combination of creation and comrletion. In this way, the subtle aspects of the process o creation also became stable.

Generally, all deities became vividly clear, especially the deities at the throat and secret chakras. The principal deity of the chakra was the size of a grain, and their


retinue was the size of a sesame seed. I meditated until I could see each extremely clearly, without mixing even the white and black parts of their eyes, the hairs of their heads, or the red thread upon which their bone ornaments were strung, like a garland of pearls. Then I meditated the deities as large as humans, within the eye of a needle. When clinging to the concept of broad or narrow arose, I trained myself to seal it with the view of understanding the falseness of all phenomena. I further familiarized myself with teachings on the illusory body, clear light, and dreams.

Concerning behavior, I believed that every action should be guarded at the narrowest point. I ltried to prevent my behavior from being rough in any aspect. In this way, extending my practice for a long period of time, through the blessings of the deities and tile guru, I succeeded in meditation upon the view, and produced definitive certainty of the profundity of interdependence. Eventually, I became unable to meditate so that the self creation was distinct from the front creation. I merged perception and that which is perceived, free from obscuration of subject and object, and became able to remain in the state of primordial wisdom, which is the non-duality of awareness and emptiness. However, as this experience was still unstable, I regarded it as insubstantial.

For a long period of time, I familiarized mys•~lf with the path of the four authenticities and the four oral transmissions. I recognized the genuine view of the nondifferentiation of samsara and nirvana. These days, when I meditate, the ground, path, and result merge though application of the ground to be purified and the purifier. I recognize the holy body and primordial wisdom as they were from the beginning, not as conceptually labeled symbols.

No matter how quickly or slowly I chant the Lam Du meditation, during the protection chakra section, I am able to simultaneously dispel all four maras into the


realm of reality, and to recognize the thirty-seven factors of enlightenment symbolized in the celestial mansion, upon a single moment of awareness. In these meditations and the meditation of non-differentiation of samsara and nirvana of color, I do not need to apply a gradual creation process. Instead, due to the power of internal interdependence, all visualizations are instantly correctly related.

When I perform the path empowerment for others, my body is the size of a human body, and at the heart, in front of Cittavajra, I visualize all twenty-five disciples the size of human beings. This visualization comes clearly without the perception of narrowness or breadth."

Thus the Lord of Lamas told me. He also spoke thus to his disciple, the Lord of the Wise,

Lama Chophel: "If one has realized the non-differentiation of sam sara and nirvana, creation meditation is not difficult. For instance, when I practice concealing objects beneath the HUNG in the center of the vajra at my heart, I can clearly visualize the four regions of Ga. The center of the vajra is not too narrow, and the regions ofGa are not too large."

Several times, he told a gathering of disciples, ''Now, naked primordial wisdom has arisen. It cannot be disturbed by external distractions. Even if I were to eat meat or drink alcohol, it would not harm me. However, because I am afraid that it would be a bad example for the doctrine, I am not taking any ofthese."

When others saw him, sometimes he appeared to nap. However, he was aware of others' actions and behavior, and of any teachings which he received while in the state of unobscured clear light. The great Dharma Master Lama Jamyang Gyalts~n described this, and we also experienced it on numerous occas10ns.

Once when Rinpoche was in his private room with his head covered, he remarked that he saw Lama Chophel arriving outside, and asked why he was coming. Another time, when he


was inside the monastery, some people circumambulating the monastery at a considerable distance criticized him, and he perceived their words.

Generally, Rinpoche concealed his qualities very carefully, and rarely spoke of his realization to others. However, to vajra disciples who had relied upon him for a long time, occasionally he described in conversation the blessings that he had received from the gurus and deities. From these remarks, I will describe his unobstructed clairvoyant knowledge of past, pres,ent, and future.

Blessings of the Gurus and Deities Rinpoche states in his autobiography that he perce:ived and

was accepted by Jamyang Lama Sakya Pandita in a dream. However, we are sure that Rinpoche also met the real Sakya Pandita many times. For example, once someone complained to him, "people are wasting your resources. Don't you feel compassion for the sponsors who donated those resources?"

He responded, ''Don't worry. Jamyang Lama Sakya Pandita promised me that he will accept anyone who makes a connection with me."

Another time, I had a disturbing dream and wrote a letter to him asking the best method to overcome it. He responded, ''Last night, I perceived Jamyang Lama Sakya Pandita gazing at me. On his right was Mahakala, who told me that your dream will not affect you. This is a sign that if you are diligent, you will be able to overcome the hindrance."

The Lord Lama said that whenever I asked questio111s about difficult points of sutra and tantra, he strongly supplicated Jamyang Lama Sakya Pandita, and then was able to recall the answer to each question clearly and precisely.

Once he said he perceived that his entire room was completely filled with ice, which was a sign of hindrance. He meditated upon Jamyang Lama Sakya Pandita on his head, and then performed a repelling ritual with claps. All the ice immediately melted and disappeared like a rainbow.


Rinpoche said that combining the recitations from the earlier and later parts of his life, he chanted over 8 million recitations ofthe White Tara mantra. He said that he had never stayed. in retreat for as long as a week without a special sign occurnng.

When various signs of hindrances arose during his long retreat, he performed the outer, inner, and secret practices of the great protector V ajra Mahakala, and was able to overcome them. Rinpoche stated, "There are three types of Mahakala practitioner. The first type becomes accomplished, even if they don't practice. The second becomes accomplished if they practice, and the third won't become accomplished even if they do practice." Rinpoche said, "I am the type who became accomplished because I practiced. The protector Mahakala has always guarded me from every type of hindrance. He has impelled me into the right path, and told me of good and bad things to come." Rinpoche frequently was known to say ''Mahakala has suddenly appeared in my mind; we must be diligent in our practice."

Rinpoche told me that earlier in his life while he was at Dzongsar, Jamgon Kongtrul Rinpoche came to visit, and he coughed and spat phlegm upon a rock. Thinking that Jamgon Kongtrul Rinpoche was a pure emanation of Jamgon Sakya Pandita, with strong devotion, he ate the phlegm completely, through which he received great blessings.

Another time, when Rinpoche was giving the Lam Dre teaching to Jamyang Khyentse Wangbo's incarnation Jamyang Khyentse Chokyi Lodu, at Dzongsar Monastery, he stayed in retreat for a week in Khyentse Rinpoche's private quarters. While in retreat, three times he perceived Khyentse Wangbo surrounded by Mahakala with Eight Deities, and Khyentse Wangbo was extremely delighted that Rinpoche was givin~ the Lam Dre to his reincarnation.

While Rinpoche was bestowing his eighth uncommon Lam Dre teaching, after the explanation of the view was completed, the dreams of the lamas and disciples became disturbed, and signs of hindrance arose. For three days, everyone performed repelling rituals. During this period, the Lama Vajradhara


performed his meditations strictly. While relaxing off session, he called Lama Chophel to come, and said, "now all hindrances have been repelled. Mahakala's kindness to me is inconceivable. Since the last time we saw each other in Menyak, I have perceived Mahakala both in dreams, and face to face. He has removed hindrances for me more than thirty times."

Once at Dezhung, when Rinpoche was to give the V ajramala initiation according to a text by Thartse Panchen, he initially said, "I don't understand this, and can't teach using this text." However, the next day, he said "Last night I saw the holy face of Rabjampa Kunga Y eshe, and now I understand how to teach with this text. I even realized the meaning of the mantra, too. Now I feel comfortable using the text."

Another time when Rinpoche was giving the Lam Ore to about 500 people in Menyak at Rikug Monastery, Rinpoche had to perform the preparatory meditations and give initiation again and again to many groups of people, day and night. When Rinpoche had initiated about twelve groups, Lama Chophel attended Rinpoche and remarked that Rinpoche must feel tired from the exertion of many initiations. Rinpoche responded with delight, "I don't have the slightest difficulty. Sit down. This morning while doing the preparatory meditation, I perceived the direct manifestation of Hevajra with nine deities together with the celestial mansion. It produced great joy in both my body and mind. Even in this degenerate time, the stream of blessings ofthis profound Dharma has not declined."

Once when I was severely ill for a long time, I asked Lama Kunzang to go to request some blessings from Ngawang Legpa Rinpoche. That night, in my dream, Mahakala with eight deities appeared in space above me. The body of the deity Putra was so dignified that I was unable to bear it, and I closed my eyes. Immediately I awoke. Later, when I recovered and attended Rinpoche, he told me, "I emphatically prayed to Mahakala with Eight Deities. Putra is not pleased with you."

Another time, when I was in Rinpoche's presence, he said, "Shall I tell you something crazy?" I replied, "Yes, Rinpoche." He said, "Last night, six people came to me and I told them that


I have a strong hope that this Kunga Gyaltsen will benefit the Buddha's doctrine. I want to request you not to allow anyone to take his life." They agreed. Then two people came and I told them, "You should always remember what these six people promised in front of me." Both of them said "Yes, yes." Rinpoche asked me, "What could this be?'' I replied that I didn't know. Later, Rinpoche explained the meaning of this to me, and reflecting on in it, I realized that without doubt that Rinpoche was able to use the oceans of Dharma protectors as his attendants.

Another time, Rinpoche said that various signs had occurred indicating his death. Because of this, he performed White Tara and many other rituals, but still the si~ns had not been overcome. Then he visualized Sangdo Pan, both the container and contained, in the sky in front ofhim. Supplicating strongly from the heart, he recited the "SIDDHI ... " mantra of Guru Padmasambava over 10,000 times. As a result, he directly saw Guru Padmasambava within the celestial mansion. The next day, his breath reverted to normal and he did the long-life practice of Draminyi, which was very effective at pacifying any hindrances to his life.

Once Rinpoche dreamed that he had arrived at Ngor monastery. Most of the victory banners above the shrine had fallen down, but the victory banner above the Lam Dre shrine had not fallen. Rinpoche stopped in front of the picture of Virupa on the wall, where he offered an oil lamp, and made the strong aspiration that the doctrine of the precious Lam Dre would spread in every direction. Virupa spoke to him saying, "I won't need to come to Tibet more than twice. Also, it will be difficult to spread this doctrine in every direction." The Lord Lama said that reflecting on this sign, almost all of the seventytwo lineages of tantric explanation which used to be extant have now declined. Even the precious Lam Dre teaching will probably remain for only two more generations. He told us this and many other things. Countless other wonderful stories could be related, but I will stop at this point.


Unobstructed Clairvoyance of Past, Present, and Future

Concerning recollections of past lives, once .R.inpoche directly perceived Rabjampa Kunga Y eshe together with the letters of his name.. Rabjampa Ripoche told him, "you took birth as Kar Shakya Trak, who was the disciple of both Jetsun Drakpa Gyaltsen and Chogye Sakya Pandita."

Ngawang Legpa Rinpoche also stated: "Those disciples who have faith in me from the heart can pray to me saying,

"Karton Shakya Trak, long ago the excellent heart son Of the glorious uncle and nephew Sakyapa, Now arisen in the form of Vajradhara. I supplicate the Gaton Dharma Lord."

Rinpoche told the great Vajraholder Lama Dawu, "I recall when I was Drom Tsultrim Gyaltsen, who was a disciple of Rabjampa Kunga Yeshe." When I was in Tharlam Monastery, Rinpoche also told me that when he read Rabjampa Kunga Yeshe's biography, he felt such strong devotion that hte almost fainted. He said, "I remember that I was one ofhis disciiples."

Another time, when Rinpoche gave the Lam Dre in Trama Gang, he told us that he could remember that he was the immediate reincarnation ofPonlop Ngawang Lekdrup. He also told the learned Lama Tsultrim that he recalled being the reincarnation ofNyagri Druptop.

Once, there was an oracle in the Gatuk area who described previous and future lives. At that time, Rinpoche asked someone to tell the oracle, "Rinpoche was supposed to have been a disciple of Sachen Kunga Nyingbo. What do you think about that?" These and many other stories could be related about the Lord of Dharma, but no one can fully describe his realization of the past, present, and future. However, I have tried to set forth some important exchanges concerning his previous lives.


Concerning his present life, Rinpoche never displayed in public his knowledge of the essential points of sutra and mantra. Yet, from what he said one could clearly see that even great scholars did not come anywhere close to his realization. Especially, when negative thoughts arose in others' minds, Rinpoche knew them immediately and on many occasions explained what they had thought.

Concerning his predictions of future events, many wonderful stories can be related. When the precious Lord of Dharma was in strict retreat, Lama Dawu and I went to see him, and conveyed a letter to him. We asked to see him through the window of his retreat cabin to receive blessings and a Dharma connection. We heard no reply, and finally we were about to leave, when he sent me a letter which said, ''Later, you will have the opportunity to receive from me Vajrayana Dharma empowerments and instructions in general, and the instructions of the precious Lam Dre teaching in particular."

I wrote back, "Since Rinpoche will not emerge from retreat, and I do not plan to return to the Gawo region, how will this ever be possible?"

His reply said, "One day, the time will come when I will visit Menshut and Namgyal Mahakala shrine. How far is that from where you live? Please do not speak of this yet." Later it turned out exactly as he predicted.

When I first offered an invitation to him, the Dharma Lord replied, "This time, when you arrived, I experienced that I became polluted. I perceived that my hand was tied by the planet Rahula, and that a leper ran back and forth across my path. This seems to be an indication of harm by the spirit Zamar. Do you think that it is good to travel to your area?"

I replied, "Rinpoche knows. We will do whatever prayers are necessary."

He replied, "We will go to Thupten Monastery." There, Rinpoche opened the box containing a famous mask of blessed Putra. He told me that he saw Putra blow on his hand, and that the pain in his hand eased.

Next Rinpoche said that we would go to Lap. There, he meditated silently, and then said, "I perceived a pigeon flying


out of my heart. A small statue of Rabjampa Kunga Y eshe appeared in the space above me and I offered a khata. Now, there are no obstacles to my journey."

Later, Rinpoche said, "If you pray to Rabjampa, you will receive blessings. My first visit to your place was prophesized by Rabjampa. Generally, Rabjampa blesses anyone who has a connection with me."

Another time, Rinpoche said that in his dreams he frequently saw Sakya Pandita's image in space above the Trindu Kalsang Monastery. He asked, "Who is travelling in that area these days?" He was told that Lama Zhenga and Lama Jamyang Gyaltsen were visiting Trindu Kalsang Monastery. Rinpoche said that one of them must be an emanation of Chogye Sakya Pandita.

Later, when Rinpoche was staying in the region of Zinda, one night he dreamed that someone brought an image of Sakya Pandita, and put it in Rinpoche's hand. The next day, Lama Zhenga visited him, and Rinpoche confirmed that Lama Zhenga was the incarnation of Jamyang Sakya Pandita.

Another time, when Rinpoche was returning from Menyak, he stayed in Othok Zong. He dreamed that a shrine room door needed to be opened, and that he had the key in his hand. He realized that if he performed a Mahakala ritual, it would help pacify the conflict between Dezhungma and Ling Kashi. While we were in Y onru, I offered some tsamba for torrna, and requested Rinpoche to perform a Mahakala ritual. Around that time, Rinpoche told someone sadly, "Oh no, last :n.ight, I dreamed that the moon in the sky disintegrated. Now it will not be well for the the people of Dezhungma. However, after that, I dreamed that another moon arose, so it will not be a great disaster." At that same time, Ling Kashi killed many of the leaders and people of Dezhungma. Immediately afterward, Rinpoche travelled to Dezhungma to do prayers for the people.

Then he said, "I must return to Ga soon, so please make arrangements." I asked Rinpoche, "If there will be no obstacles to Rinpoche, please stay in this area for a while." Rinpoche replied, "Mahakala has never deceived me. Mer this, the people of Dezhung will be all right. Last night I


dreamed of a black person carrying a load of utpala flowers, and I asked him, 'What will be the future of Dezhungma?' Twice he replied, 'No problem.' and he nodded three times. The black man appeared to be Mahakala, so this indicates that the problems are over."

Once I visited the precious Lord ofDharma while he was at Dzongsar Labrang. Rinpoche was reading the writings of Tsarchen Losal Gyatso and his chief disciples, and he said "Come here. You must see this." For some reason, even though he invited me, I didn't approach him to see what he planned to show me. The next day, Rinpoche appeared slightly displeased with me. I asked Rinpoche, "What were you going to show me yesterday?" Rinpoche gave me three pages which he had set aside, saying ''Here, read these." I read and copied the three pages. The pages described various mental hindrances Khyentse Wangchuk had experienced in the state of samadhi, causing serious imbalance in his elements. At the time, I couldn't imagine why he gave them to me.

Later, I entered a long retreat, and I almost became crazy, experiencing serious imbalance of my elements. At that time, Lama Lodu had a dream and asked me, "What do you think this could mean? I dreamed that someone told me 'by having devotion to Khyentse Wangchuk ... '." I remembered my Lord Lama's earlier gift, and I used the method of dispelling hindrances in the pages which I had copied earlier. The imbalance of my elements was soon completely cured, and I developed a little knowledge of the teachings of the Buddha.

Another time, Rinpoche told me that when Khyentse W angbo expelled him from initiation gatherings, "Disrespect never arose in my mind, but I thought, 'In the future, I will have to initiate his reincarnation. Why is he doing this?' "

When Rinpoche first gave instructions for the renovation of his monastery, his description of how he wanted the outside structure and inside statutes to be built were exactly the same as the way in which they were later completed. The senior monks of the monastery disagreed with Rinpoche, thinking that the plan was impossible given the amount of available resources and other factors. At the time I asked Rinpoche, "Is it possible to


accomplish this?" Rinpoche replied, "I have a prophecy from Rabjampa, so we will be able to accomplish it." These and many other things turned out just as he predicted.

Especially, many things which he predicted for me personally were extremely accurate, but these are not necessary to describe here. No one can describe the good qualities which Rinpoche possessed both naturally and as a result of his study. Because I relied upon him for many years and pleased him by practicing according to his instructions, I have written a brief account of what I remember as a seed of devotion for fortunate disciples.

Departure Concerning the biography of his departure, in the fourth

month of the year of the dragon, he made various hints in conversations with visitors, and manifested some physical discomfort. When his departure neared, I visited him, urging the rest of the disciples to collectively make a joint offering and request for his long life. As a result of our supplication, he manifested less discomfort, and agreed to remain for two more years. If we could have found a better place in which to request his long life, without doubt he would have remained a:s he said. However, we had to offer his long life prayers in 1the place where was staying, so I did not feel completely satisfied that he would remain as he stated.

From this point on, because I was not present, I do not have that much knowledge, however, I summarize here what the monks and lay people who attended and called upon him all heard from his errorless holy speech. In the eleventh month of that year, just before he left the monastery for his retreat cabin, he told those near him, "I will use the monastery as a place to depart, but I don't know ifl will be able to return on horseback or not, so you should prepare a litter, just in case." While he stayed in his retreat cabin that winter, during casual conversation with his attendants, he frequently said, ''Now I will not longer stay much longer. From here I will go to SUtkavati."


Long before that, he told me and many other disciples that he wanted to go to Sukavati, the pure realm of Amitaba, where Sachen Kunga Nyingbo and his sons dwelt, to receive the Lam Dre teaching directly from them. Around the time that he departed, he said something amazing to one of his attendants. "I have already received the Lam Dre teaching from the Great Lama Sachen Kunga Nyingbo, Loppon Rinpoche Sodnam Tsemo, and the great Vajradhara Kunga Zangpo." This indicates that he had received the transmission of the Lam Dre short lineage.

During the second month of the next year, the year of the snake, he again manifested physical discomfort. During the first day of the third month, as he had earlier indicated, he returned to the monastery carried on a litter. There, the lamas, monastery officials, disciples, sponsors, and many other devoted followers offered a supplication for his long life. In response to the request, he said, ''Don't insist foolishly. Since ancient times, in both India and Tibet, beginning with the Buddha Shakyamuni, there have been countless mahasiddhas and great scholars, as many as stars in space. All of them manifested entry into parinirvana. Especially, contemplating our own tradition, the Lord of Dharma Manjushri Sakya Pandita and the Buddha Vajradhara Ngorchen Kunga Zangpo, who is none other than a second Buddha, remained on the earth for a maximum lifespan. I am now even older than they were. Can I be the only one to remain forever without departing?"

When his disciples requested him to allow them to do prayers for his long life, he said, ''Disciples performing prayers for the purpose of their lama accumulate boundless merit," and appeared delighted. Two or three days after that, while the assembly was doing long life prayers, Rinpoche himself composed a four-line verse which he instructed should be added to the end of the prayer ''Rabjam Zhungluk." The verse was:

When it is time for me to depart, Jamgon Lama, Knower of Infinite Knowledge, Lead me to the pure realm of Sukavati, And reveal the exalted face of Amitaba."


He advised the assembly to append this verse andl to recite it as many times as possible.

One of Rinpoche's disciples from Samdrup Monastery in the Gatuk region offered him a newly painted thanka of the three-long life deities and requested Rinpoche to consecrate a huge statue of Vajradhara Ngorchen Kunga Zangpo on the twenty-fifth day of the fourth month, which was the auspicious day of Vajradhara Ngorchen Kunga Zangpo's anniversary. Rinpoche responded, ''Ha ha, by that time I will already be beyond this world."

During those days, disciples came from every direction to pay respects to him. His only advice to them was, "Contemplate impermanence, and exert yourself in virtue." He returned the khatas which they offered, putting them around each of their necks, and chanted aspiration prayers such as Ponlop midrallhen chik drok (May teacher and disciple not be separate, but together.)

Especially, very near his departure, he told his attendant, "Allow anyone who wants to see me to come," and for each and every visitor, he made aspirations. One of his disciples, Kunga Chodar, had offered excellent service during the period in which Rinpoche manifested discomfort, disregarding his own exhaustion and difficulty. Rinpoche told him directly, "This year, your service during my illness accumulated far greater merit than if you had made one million mandala offerings. Now if you do not indulge in serious unwholesomeness, in the future, when you depart, I will come to lead you to Sukavati." Thus the Lord Lama spoke.

During this period, the great abbot of Khangsar, the chief lama, the leader of the Drawu family, and many other lamas offered long life requests. In response, Rinpoche did not agree to remain for any specific length of time, offering only token auspicious replies. He gave instructions and authority to the brothers Drawu Pewu, who were the leaders of the Drawu family, and to the chief lama Tenzin Gyaltsen about diisposal of his material possessions. He gave instructions that offerings were to be made to the Sakya and Ngor monasteries to fulfill

Biography o[Ngawang Lekpa Rinpoche 37

his intentions, as well as to Tharlam Monastery to complete the remainder of the construction. Part of his possessions were to be given to his nephew, Lama Kunzang Tenzin. He gave these and other detailed instructions to the two brothers and clearly indicated in his conversations that he would not remain long.

Generally, he manifested some discomfort, and during the daytime, he appeared to the public as if he was severely ill. However, at night, he sat straight in meditation posture, as usual. People came from many different directions to pay respects to him, and to some he manifested serious illness, but to others he did not. The various physicians who examined him to diagnose his illness all agreed that he was not sick.

It was clear to everyone that Rinpoche was only manifesting external signs of illness, but that he actually he was not suffering at all. For example, sometimes when his attendants entered his room, they found him moving about unassisted and without difficulty, among other signs. Around that time, there were many small earth tremors, and rainbows of various colors appeared. Many vultures flew overhead, and some landed on the roof of his room.

Some of his close disciples realized that he would not remain much longer, and beseeched him, ''Lord of Dharma, where ever you depart, please pray that we may take rebirth where you go." He responded, "You should all make aspirations to take rebirth in Sukavati. I am sure that I will be dwelling there." He said this many times.

Early in the morning of the twenty-ninth of the third month, he came out to the courtyard and stayed there for a while. After a while, he mixed blessings with raisin juice. Then he smiled several times and said, ''Where is my brother Lingzin? Tell him to come here." When Lingzin arrived, Rinpoche asked him, ''Why did you go out for so long? Why don't you stay by my side, just before I die?''

Lingzin cried and prostrated to him, begging, "Through your compassion, please accept me throughout all future lives."

Rinpoche replied, "There is no need to mourn. It is said that the greatest practitioners go directly up, and the greatest sinners go directly down, without going through the bardo. I


am one of those who will go directly to Sukavati without going through the bardo." All who were gathered heard thes'e words.

He turned to face the west, crossing his legs in the posture of nobility, with his back very straight. He gazed into space in front of him, without blinking. He cleansed his nostrils, then moved his head slightly from left to right. The actions of his body, voice, and mind were normal, and there was not the slightest sign that he would enter nirvana. Holding his mala in his left hand, he recited one round of Mani mantra. Then he turned the mala at the head bead, and recited several more. At that point, his face became extremely clear and youthful, without wrinkles, or any other signs of age. He placed his hands in meditation posture, then uttered HICK, onc:e loudly, and then twice more quietly. In this way, he manifested the resting ofhis intent in the realm of reality.

For three days, the room was closed. After that, his disciples were allowed to view the precious holy body. By that time, from the right nostril, red element like the color of red ink descended to his lap. His disciples offered bathing water to the holy body, and were preparing to offer cremation robes and the Ritual of the Last Moments for Holy Beings, as described in the texts.

Then, from the left nostril, white element like the color of pearls descended without stopping until the fourth day. The complexion of his face became brighter than ever, and the left side of his face was slightly pinker than the right.

On the third day of the fourth month, the precitous holy body was invited to the main shrine of the monastery, and inconceivable offerings were arranged around it. During those days, both day and night, many colored rainbows remained over the monastery. Snowflakes in the shape of flowers fell. Many of his disciples perceived a white canopy-like rainbow, inside the shrine where his holy body rested.

On the tenth of the fourth month, the holy body was invited to the roof of the monastery, and placed in the cremation dome. Just before the cremation began, fire emerged from his heart, and the holy body ignited spontaneously, without the application of ordinary fire.


When the fire puja cremation substances were offered, the fire smoked and did not bum strongly. When no substances were offered, and the fire was left alone, it burned stronger and brighter. Many vulture-like birds circled above the cremation dome, rising higher and higher, and finally flying away toward the west. Throughout, a white rainbow hung in the sky from the west to the east, like a white khata. Especially, a rainbow in the shape of a tree with eight branches appeared in the sky in the southwest. On the branches were the eight auspicious signs, the Dharma wheel, eternal knot, and the rest.

After the cremation, some faithful disciples found a ball of relics outside the cremation dome. When they opened the cremation dome, inside, they discovered that the skull had become joined to the neck, which was joined to the heart. On the forehead of the skull, the six letters of the mani mantra had clearly arisen spontaneously. On the bottom of the cremation dome, the disciples created a sand mandala of Maha Vairochana. Without changing color or shape, the sand of the mandala became stone. This was visible to everyone, and became an amazing object of devotion. These and many other auspicious signs appeared during his holy departure, and firmly established the disciples' devotion.

In this way, the Lord of Dharma was an extraordinary teacher of countless disciples. Those who maintain his holy activities are Jamyang Kunzang Thupten Chokyi Gyaltsen, the abbot ofNgor Ewam Monastery at the head, and myself as the least, together with countless great teachers who uphold the lineage of the glorious Sakyapa in every place throughout the three provinces of Tibet. Among the Lord of Dharma's disciples are many learned and realized teachers who are great upholders of Lord Buddha's doctrine of practice and explication. Even the names of these holy disciples are too many to list, even without mentioning their holy activities.

However, among all ofthe Lord ofDharma's disciples, the principal disciple is the excellent incarnation Jamyang Chokyi Lodu. Rinpoche himself told me, "Zongsar Khyentse Chokyi Lodu is my teacher, therefore, I asked some painters to paint his image together with that of some of my other lineage lamas. He


is also my chief disciple. Therefore, I am chanting his long-life prayer each day. It is also important that you chant his long life prayer, which is:

Upholder of the lineage of all the Buddhas of the three tim~:s. Skillful distributer of the banquet of the Dharma of the three vehicles. Embodiment of the teachers of beings in the three realms. Jamyang Chokyi Lodu, may you live long.

This is the prayer that he composed and encoumged his disciples to recite.

The excellent incarnation Jamyang Khyentse Chokyi Lodu always showed strong devotion to Ngawang Legpa Rinpoche. Earlier, when Jamyang Khyentse received the Lam Dre from Ngawang Legpa Rinpoche, he realized that Rinpoche: was the incarnation of Gorumpa Kunga Lekpei Jungne.

Jamyang Khyentse Chokyi Lodu told me "Onee, when Ngawang Legpa Rinpoche was reading the holy biography of Gorampa, he said 'This lama's good qualities are inconceivable. It is difficult for ordinary minds to judge.' Saying this, he gazed at me with his eyes wide. I know that Rinpoche had the clairvoyance to be able to read other people's minds, and I strongly believe that he is the reincarnation of Gorumpa. Therefore, I paid tribute to my Lord Lama by offering him the name Ngawang Kunga Lekpei Jungne Yeshe Gyaltsen Pal Zangpo."

In this way, all disciples can learn the holy biography of this great teacher who is the object of inspiration and admiration, and who through practice and teaching upheld the precious doctrine of Lord Buddha, which is the source of benefit and happiness.

Practice pure renunciation without clinging to existenc~~, Accomplish exalted altruistic mind without clinging to peace, Realize the non-differentiation of samsara and nirvana without

clinging to either, Prostrations to Vajradhara, holder of the three vows.


Cut external doubt about knowledge through extensive study. Contemplate its meaning, realize all teachings as instructions, Meditate without distraction, completely establish internal

interdependence, Prostrations to the crown ornament among the holders of the

three baskets.

Erect the victory banner of practice despite hardship, Meditate well the profound meaning, attain the limit of the heat

of realization, Actualize the result of practice, perform great benefit for the

doctrine and beings. Prostrations to the feet of the peerless teacher.

Possessor of all qualities of the path of the three vehicles, Lord of kindness who bestows the three types of vows, Root lama who embodies all three objects of refuge, Prostrations to you, with fullest devotion of body, voice, and

mind.

Glorious protector lama without compare, Through the power of my devotion, without artifice, I supplicate without differentiating day and night, Bless me without breaking the continuation.

I offer my body, wealth, and virtues of the three times, Imagining a cloud of offerings like Samantabadhra, To this excellent lama, holy lord, To swiftly accomplish the twin accumulations for oneself and

others.


Under the power of deluded ignorance, attachment, and hatred, Whatever defilements and downfalls I have accumulated

through the three doors, With a mind guilty of concealment, I confess in the presence of you, rescuer.

Having seen myself caught in the darkness of evil deeds, Whatever light ofvirtue has been developed by others, Without being stained by thoughts of jealousy and disrespect, I rejoice with happiness and delight.

Protector, since you attained the body of primordial wiisdom, There is no hindrance in fulfilling your disciples' needs. Still I beseech you to turn the wheel of Dharma, In my experience, dreams, and reality.

Although you manifested passing from this realm into nirvana, Without ceasing the continuation of simultaneous activities, Upon the crown of this disciple, with hundreds of prayers I request you to sit both day and night.

The holy lord lama has departed into the pure realm. Unfortunate, I still wander in the city of samsara. Filled with the unbearable suffering of my own evil deE:ds, I cry to you with a voice filled with devotion; gaze upon me

with compassion.

In every situation in this life and in the bardo state, Watch over me with the unobscured eye of your primordial

wisdom. Please protect me, 0 lord, From all outer, inner, and secret hindrances.

Whatever remains of my life, Without distractedly engaging in evil deeds, May I spend day and night in holy Dharma activity. Bless me to make fruitful this precious human birth.


When the time comes that the perceptions of this life disappear, 0 great rescuer, by your familiar holy face And the offerings of enticing viras and dakinis, I pray that I may be guided on my path.

By the power of accomplishing your aspirations and resolutions, By the connection of a disciple's exalted devotion, I supplicate you to rescue all of us To the pure realm where, protector, you dwell.

Whatever virtues I have accumulated throughout the three times,

I dedicate to fulfill the intent of the holy lord lama, May I accomplish all deeds, Like the result of Aspiration to Noble Deeds.

The height of the Sumeru-like mountain of the guru Is comprised of millions of precious qualities, And is clearly apparent among the golden mountains of learned

ones. Although no one can describe the extent of your holy deeds,

Because this iron-colored fence of devotion is not broken, The ocean of your holy activities is contained in the belly of This ignorant being with unwholesome karma. I have written this in brief without exaggeration or

understatement.

Through this writing, may whatever stream of virtuous deeds I have performed

Cause the ripening of the crop of good qualities in the field of faith of fortunate disciples.

May all disciples without exception enjoy the exalted banquet of happiness and benefit.

Pacify every degeneration of samsara and nirvana, and stabilize auspiciousness and excellent virtue.


For a long time I have intended to write such a work. Furthermore, the excellent incarnation Jamyang Khyentse Chokyi Lodu, owner of the entire Buddhist doctrine, repeatedly requested me with khatas and tokens of the second precious metal to set down these words. With this composition, I have honored his advice as the crown ornament on my head.

From having relied upon the great Lama Vajradhara for a long time, I have unshakable faith toward him. This was composed on the basis ofthe Lama's own autobiography. As a supplement to his autobiography, I have also inclluded my memories of what he told me, without exaggeration or understatement.

Written by the Shakya bikkshu Jamyang Kunga Tenpei Gyaltsen. I have composed this in simplified form by omitting an outline, poetry, and quotations from other sources so that it will be easy to understand, with the intention that the faith of the excellent teacher's disciples will flourish. Wriwm on the auspicious day of the beginning of the seventh month of Trumtu, in the Water Horse year, at the auspicious place of Dzongsar Tashi Lhatse.

By the merit of writing this, may I and others be accepted by the compassion of the glorious lama throughout all future lives.

Virtue! Virtue! Virtue!

Translated into English by Venerable Lama Kalsang Gyaltsen and Ane Kunga Chodron during the auspicious month of Bumchur Dawa, at Sakya Phuntsok Ling in 1997, at the request of Dharma sponsors James Sarzotti and Michal Bigger. By this merit may the lives of our holy teachers be long, and all their holy activities and aspirations accomplished.

A Biography of Ngawang Lekpa Rinpoche

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