THE CHARIOT FOR TRAVELLING THE PATH TO FREEDOM the 's life story which nurtures faith

ith constant reverence, l bow and pay homage At the lotus feet of my glorious lama. W He is Vajradhara*, the lord encompassing the hundred aspects of enlightenment, Who in a single form unites all sources of without exception, The victonous ones of the ten directions and their sons.

In general, one's lot in samsara (1) My father was the noble -Holder foUows from previous virtuous and evil (8) Lekshe Drayang. His history begins actions. In particular, the experience of with Tenzin*, the great master of the precious human form endowed with Tsabtsa Monastery in or Eastern the eighteen kinds of freedom and good . The spiritual heir of Kagyu Tenzin fortune (2) arises as the result of complete­ was Karma Lhatong*, and he attained ly pure moral conduct-renunciation of natural control of mind and phenomena. the ten non-virtuous actions and cultiva­ His student was Karma Norbu* who was tion of the ten virtuous ones (3). Even also known as Karma Shen pen Ozer. more, to be born the son of religious Through his practice of the orally trans­ parents, to be guided by fuUy capable holy mitted instructions, he attained control teachers, and to immerse oneself in the of mind and phenomena and openly per­ Buddha's teachings which are as vast and formed such physical miracles as flying deep as the ocean-aU come from being and soaring in the sky like ci bird. His stu­ gloriously filled with oceans of the two dent was Ratak Palzang T ulku, the twelfth accumulations of and pristine cogni­ incarnation of the incarnation of tion (4) over the course of countless T sona Monastery in the Nyarong district previous aeons. Such is my praiseworthy of Kham. He also received the elixir of the karmic heritage. key instructions of the glorious Shangpa My practice in this life has been to apply Kagyu (9). For many years, he stayed the essential points of the techniques of sealed in caves and, enduring tremen­ development and completion (5) of the dous hardships, practiced the wonderful profound mystic path of mantra and the cycle of teachings. In two kinds of precious (6) of the short, he planted the royal banner of greater vehicle (7) which develops the practice. With full control of dreams and seeds of spiritual understanding. The con­ illusion-like appearances, he could pass sistent power of coincidence and connec­ without hindrance through the walls of tions graduaUy brought about mastery of his house and could know clearly and these practices. The result has been oceans directly past and future events, such was of splendid benefits for both others and the level of mastery that he had achieved. me, aU of which I now enjoy. In accordance with his prophecy that in The last line of the verse addresses the his next birth he would come as a guard­ prayer to me, Rangjung Kunchab, which ian of the remaining treasure teachings Vajradhara Buàdha means Self-Arisen and AU-Pervading. (10) of the great treasure-finder Yong-ge 28 29 When was in his early twenties, White . ln addition to the five one he supervised the restoration of the Kuhum hundred thousands of the preliminary which had been severely damaged dur­ practices (17), she completed one hundred ing border clashes with Chinese troops. At million recitations of the Vajra Guru* that time, the significance of the name Kubum mantra, two hundred million Mani's (18), (one hundred thousand images) had been for­ one hundred million Amitabha* , gotten, but during the restoration the stupa and one hundred million Vajrasattva* was found to contain, in fact, one hundred mantras. Ever engaged in extensive accu­ different medicinal plants, she sensed that thousand small images. mulations of virtue and purification, she birth would soon take place and returned Dusum Khyenpa \.< With the tremendous intellectual capa­ lefr her body at the age of seventy-eight at to her home. 1 was born upright, feet first, bilities from his training in former lives, Bumthang in Bhutan. amidst wonderful events that were seen by Mingyur Dorje*, he was born in T re-sho Lekshe Drayang became famous even at Portents and conditions favourable to everyone. Above and ail around the Gangi Rawa*, which is one of the four an early age for his learning in the five the union of myparents steadily assembled house brilliant rainbows formed and snow great provinces of the lower part of Do­ tradition al sciences (13) and particularly in even from the time that they were young. feU gently like a rain of flowers. kham, to the family of the first , the science of healing. He studied under ln due course, they were married accord­ My mother and relatives described how, Dusum Khyenpa*. Jamgon Lodru Taye the two Jamgon , Jamgon Lodru ing to their wishes. For sorne years they as soon as 1 was born, 1 looked around and (11) identified him as the intention al Taye and Jamgon Khyentse Wangpo*, stayed at a retreat center in the Dzongsho smiled radiantly, showing no fear or shy­ of Palzang . As the th ir­ and also under Mipam Nampar Gyalwa*. district called the Gathering Place of the ness, and how 1 spoke about the spread of teenth incarnation, he became a mantra­ From them he received oceans of pro­ Sugatas where they did separate yidam the Kagyu (22) teachings and repeated the holder or lay-practitioner of found and extensive instructions includ­ retreats (19). One evening, when they met Six-Syllable Mantra (23). My parents and (12) and was known by the name Karma ing The Five Treasuries (14). Through his to celebrate a profound and elaborate everyone in the region were full of joy, and Lekshe Drayang. exertion in the path of development and tenth-day vajra feast (20), 1 approached my birth was heralded as the birth of a In Rinpoche's home valley is the great completion, he had visions of many my mother's womb. very wonderful incarnation. Kubum stupa. This stupa marks the birth- deities. Simply the mention of his lamas' On this occasion of celebrating the Even as a child, noble virtuous tenden­ ir place of the first Karmapa, Dusum Khyenpa. names would cause the hair on his body to tenth-day feast of warriors and cies stirred within me. NaturaUy and spon­ 1 As a child, Dusum Khyenpa wore a goat- rise and tears to come to his eyes, indica­ (21), my parents dreamt that their noble taneously, 1 wished only to dismiss the j skin while he herded sheep and caule in the tions of his faith in and devotion to them. lama, , appeared. He said wealth and enjoyments of an ordinary life i hills. Later, when news of his great spiritual He engaged fully in union and destruction to them, "1 need a place to stay," and and to keep simply to religious practice in attainments filtered back to his homeland, the (15), profound practices of the secret path then merged with them. They also dreamt sorne rocky shelter in the solitude of a goatskin became an object of veneration. It of mantra (16). With the promise and that Orgyen Rinpoche* and his consort mountain valley. \ was the only possession of Dusum Khyenpa prophecy that in his next life he would be actually came from the Copper-Colored 1 had noble innate propensities for com­ which had been kept by his family. The stupa born in the country of Mi-nyak to the east Mountain* along with a throng of war­ passion and devotion. My compassion for \ of Kuhum was constructed in his memory and where he would work impartiaUy for the riors and dakinis. Thus was l conceived sentient beings would move me to tears, l two smaller containing the remains of benefit of aU beings, he lefr his body at the amidst aU these portents. particularly for aIl those afflicted and 1 his parents were huilt on either side. Sub­ age of sixty-eight. This man was my father. During her pregnancy, my mother oppressed by suffering. So, too, would 1 be l il sequent/y, the family home became known as As for my mother, she was devoted to glowed with joy and good health. moved by my faith in and devotion to the \ Rat-tsak Dzong (Goatskin Castle) and the the from an early age. She had Wonderful dreams of good portent came lamas with whom 1 formed a connection \ family name became Rat-tsak which was later the good fortune to be worthy of partici­ to her continually. She stayed at a hilltop by receiving from them empowerments modified to Ratak, Rinpoche's family name. pating in the Vajra Feast of Noble Dakinis retreat called the Precipice Hermitage. which mature one spiritually and teach­ \ Rinpoche and his father are descendants of the and other ceremonies led by Jamgon One day while she was out gathering ings which en able one to attain liberation family of the first Karmapa. Kongtrul. He gave her the name Little roots, branches, flowers, and fruit from (24).

30 31 Treasury of Mantra (28) and detailed teach­ At the age of sixteen, 1 entered the three­ When Rinpoche was still a child, the fifth the day with , practice, study, ings on the three main authoritative texts year, three-month course (32) of practice Dzokchen Rinpoche, Thubten Chokyi Dorje, and training. I was endowed with a good of the Kagyu schoo1: The Profound Inner in the great retreat center at T sa-dra Rin­ sent an emissary with many gifts to Rinpoche's intellect and naturally had some facility Meaning, The Two Chapters of the Hevajra chen Drak*. This retreat had been the father, asking him ta allow him to bring up his with speech. White Tara* and Avaloki­ , and The Changeless Nature (29), main seat ofJamgon Kongtrul whose com­ son. Rinpoche's father sent the emissary back teshvara* I took as my yidams. and also on the two short authoritative ing had been foretold by the Victorious with the gifts, saying that he didn't know if his At the age of thirteen, I formally entered texts (30) of the third Karmapa, the omni­ One in many and (33). In son was an incarnation or not and that, if he the precious Doctrine of the Victorious scient Rangjung Dorje. He praised me this lama, the learned and attained was, he would naturally help sentient beings. One. The eleventh Tai-Situ, Padma Wang­ greatly for my keen intellect and my good Khyungpo Naljor* had really returned to Besides, he wished to bring up his son himself. chuk, gave me ordination and the name command of language. the world. Jamgon Kongrrul established Nevertheless, Dzokchen Rinpoche sent the Karma Rangjung Kunchab-Self-Arisen At the age of fifteen, I undertook the the collection of teachings now known as emissary again with the gifts and the reply and All-Pervading. In later years, every­ summer retreat (31) at Bengen Monas­ The Five Great Treasuries. that these gifts were an and that, one said that it was an appropriate name. tery* in Hor. Before an assembly of hun­ At this time, my faith in my lamas and whatever happened, the child would still help My noble father taught me both the dreds of monks, nuns, and lay people, I the Dharma and my enthusiasm for prac­ countless sentient beings. short and long treatises of Ngari Pan­ spoke on the three ordinations. Because 1 tice knew no limit. While I was still quite young, my father chen* on the three ordinations (25) and spoke with no fear at all and with the Some idea of Rinpoche's enthusiasm for worked hard to teach and train me to instructed me thoroughly in The Four Tan­ confidence of a sound understanding, Dharma maY be gained from his determina­ read, to write, and to understand the tras of the science ofhealing (26). The mas­ this exposition captured the hearts of tion ta avoid any waste of time during the Dharma. Because my father worked en­ ter scholar Tashi Chopel (student and everyone. People commented on my clear three-year retreat. To ensure that he would thusiastically at his own practice of daily secretary ofJamgon Kongtrul) gave me the intellect, good delivery, and accurate wake up in the morning, he would go ta sleep recitations, , and retreats, I empowerments, scriptural authorizations, presentation. leaning against the door to his room. When the also had to rise early and retire late, filling and instructions (27) for The Kagyu 33 32 H.H. Karmapa XVI H.H. Trichen monk kicked open the doors to the rooms to Zhechen Monastery), Zhechen Kongtrul wake up the retreaWnts in the moming, Rin­ (the Kongtrul incarnation at Zhechen poche was sent flying across his room. If he felt Monastery), Khyentse Chokyi Lodru (the sleepy during the day, he sat on hi~ window activity emanation of Khyentse Wangpo), ledge. In this position he would faH onto the the great and excellent sovereign lord of floor as soon as he J"":ed off. refuge, His Holiness the , the As for his faith, Rinpoche felt such devotion two tutors of the Dalai Lama (Ling Rin­ for his teacher, Lama Norbu, that during his poche and Trijang Rinpoche), the great life, he offered everything he owned to him on and excellent Karmapa in his sixteenth three separate occasions. incarnation, the eleventh Pawo, Tsuklak During this time, my lama was the Mawai Wangchuk, Dudjom Rinpoche Trijang Rinpoche Dingo Khyentse Rinpoche Pawo Tulku XI highly venerable Norbu Dun-kun Drubpa. (present head of the Nyingmapa school), He had reached the peaks of experience Khyungpo, together with instructions and Tai-Situ incarnation, Padma Wangchuk, Dingo Khyentse Rinpoche (the mind and realization. From him I received procedures for their practice. All these Palpung Khyentse Shenpen Ozer (the emanation of Khyentse Wangpo), Kang­ teaching and instruction in innumerable teachings were given to me in the way that speech emanation of Khyentse Wangpo), yur Rinpoche, Chatral Rinpoche Songjay empowerments, scriptural authorizations, the contents of a full vessel are poured Tsabtsa Drubgyu (a senior incarnation at Dorje, Sakya Trichen (head of one of and instructions from the Old, New, and completely into another. Tsabtsa Monastery in Kham), the fifth the two principal families of the Sakya Treasure Traditions (34). In particular, In addition, I studied with many learned Dzokchen Rinpoche (abbot of the major School), Dezhung Rinpoche (senior he gave me The Five Golden Doctrines (35) and attained masters: Tashi Chopel (secre­ monastery in Eastern Tibet), scholar of the Sakya School), and others. and other teachings of the great master tary ta Jamgon Kongtrul), the eleventh Zhechen Gyaltsab (a senior incarnation at With these holy persons as lamas; I con-

34 35 When I awoke there was sorne relief from the actual problems as well. Once when I was seriously ill I dreamt that Tara made a prophecy about me, and consequently I triumphed over the obstacles. Sometimes there were dreams of meeting vast assem­ blies of supreme beings-buddhas, bodhi­ sattvas, the sixteen holy elders (39), and others. In these dreams, I would repeat over and over such prayers of aspiration as Dezhung Rinpoche Chatral Rinpoche Kangyur Rinpoche The Aspiration to Noble Activity, 's Prayer of Aspiration, The Sealed Dedication, tinually worked diligently at studying, one-Men-tsun, Dorje Zeluma, and so on. and The Aspiration for the Pure Land of contemplating, meditating, and practicing Clothed in flowing silk raiment and Bliss. In other dreams I offered prayers of innumerable collections of instructions wearing beautiful jewelry, they sang and far-reaching wishes while flying in the sky from both the sutras and tantras of the danced as an offering to me. in circles around numerous mile-high Old and New Traditions. Through my On occasions when I had a lot of stupas (40) of all the eight different forms. endeavours I became like a spiritual son physical and mental trouble, my identi­ In short, there were many good dreams. for more or less all of them. fication with yidams such as Hayagriva* Rinpoche had many other dreams and Green Tara Although I really have little to offer in gave rise to dream experiences of my sub­ visions, sorne of which he has related to other the way of stories of the wonderful abilities duing many ghosts and demons (38). people. One of these was a dream in which he which come with experience and realiza­ heard a prophetie song about himself while At the age of twenty-five I gave up tion, people who have faith and a pure watching a dance in a celestial realm. the affairs of ordinary life completely view towards me have insisted that some­ First, your country of birth and spent twelve years in intensive retreat thing be said. In order to avoid simply practice in caves and other places un­ Was the upper region of Hor. refusing these requests, I describe sorne of Then, for yOUT practice, frequented by people. I was content with the good fantasies I have experienced. The holy Dharma of maha-ati, whatever I had, impartial, and free from In one dream, I went into the private 1f The uncontrived etemal reservoir temporal concerns. All the offerings chamber of the previous Jamgon Kongtrul Originally pure, the home of awareness. which I received from people who had and found Lama Jamgon sitting there. He Finally, the place of your death, faith in me and aU the offerings which peo­ conferred the full four empowerments (36) Samye, the sandy mound. ple made on behalf of people who had on me and then dissolved into me. On Afterwards, you will be born died, I used for spiritual purposes. In view of my way of life, the prayer describes me another occasion, I dreamt that I had Between Do and Kongbu changed into the form of Padmasma­ As a beggar's son, as being like a king for the way I re­ nounced aU worldly activity. bhava* and that I brought many of the And establish countless sentient beings Little is known of Rinpoche's life during gods and demons of the immediate region Beyond the scope of intellect these twelve yeaTS. He lived in isolated places under control and chargéd them to pro­ On the path to freedom. with little food. Sorne of these places were tect the Doctrine and Dot to cause prob­ After that, you will be bom completely inaccessible in winter. Gyaltsen, lems. On yet another occasion, the twelve In a lotus flower Rinpoche's secretary, visited Rinpoche once mountain goddesses (37) gathered in front In the pure domain, the Realm of Bliss. of me and introduced themselves one by when he was young. He remembers Rin-

36 37 poche's cave as being little more than a de­ Because many great and holy persons pression in a rock wide open to the north wind such as Khyentse Chokyi Lodru, Zhechen which blew constantly. Gyaltsen felt it was a Kongtrul, the great Sixteenth Karmapa, terrible place and was glad ta leave after a Dzokchen Rinpoche, and others have short time. The idea of staying in such a place confirmed that 1 am definitely a human for several months was unthinkable. incarnation of Lodru Taye, Jamgon Vajra During these years, Rinpoche would occa­ Ratna, and other teachers, the prayer sionally leave his retreat to visit and consult refers to me as a holy , a son of with his root lama, Norbu Dondrub. the Victorious One. For Rinpoche, this way of life was the most Although Dzokchen Rinpoche definitely felt meaningful, and he would gladly have conr that Kalu Rinpoche was an incarnation, he tinued ta live in the mountains and meditate did not mention any particular incarnation for the rest of his life. In the end, however, lineage . Darjay Gon, a Gelugpa monastery requests from Tai-Situ Padma Wangchuk and near Rinpoche's home, regarded him as an Norbu Dondrub forced him ta leave the moun­ incarnation of Vajra Rama, a Shangpa Kagyu tains to become the retreat director of Jamgon mas ter who lived in the nineteenth century Kongtrul's retreat center, Kunzang Dechen and transmitted the Shangpa teachings to Osai Ling. Khyentse Wangpo. Other lamas including 1 was friendly with everyone yet had no Zhechen Kongtrul, Dzongsar Khyentse attachment to anyone. With compassion 1 Chokyi Lodru, and His Holiness the Sixteenth cared for all people equally, whether they Karmapa, felt that Rinpoche was the activity were friendly, unfriendly, or indifferent to emanation of Jamgon Lodru Taye. me. Ali pleasurable experiences 1 enjoyed My love and compassion for all lesser without becoming attached to them, re­ sentient beings have led me to recite the garding them as a vajra feast. For these names of buddhas and profoundly sacred reasons, 1 was regarded as a king of con­ phrases (i.e. dharanis and mantras [42]) to templatives in this age of turmoil. all kinds of animais, From larger ones who One's external discipline is based on the live on their own down to body parasites shrava~a* vehicle or . 1 refrained such as lice and fleas . From the Spoken From immoral behavior by avoiding any and T reasure Traditions have come conse­ action which would harm other beings, crated medicines which bring about the directly or indirectly. Internai discipline is liberation of any sentient being who tastes based on the bodhisattva vehicle or maha­ them. AIso, consecrated sand will bring yana. 1 continuously strove at bodhicitta about the liberation of beings who come in order to help others. Mystic discipline is into contact with it. By these and other based on the vajrayana. 1 put into practice ingenious means, 1 have set countless the integration of development and com­ millions of birds, fish, insects, and other pletion. Since my intention has always animais on the path to freedom. been to fulfill these three commitments, With the wonderful resolve to teach, the prayer refers to me as being a vajra­ spread, sustain, and preserve the precious holder (41) with the three ordinations. Doctrine of the Victorious One and par-

38 39 aIl the traditions of the Old and New Schools, and to the excellent incarnation Bokar Rinpoche and many other notable people. At Tak-ten Pun-tsok Ling, the main seat of the Jonangpa School (44) which was graced with a glorious spiritual and cul­ tural heritage, at the vajra seat of Zhang­ Zhung*, the main monastery of Khyung­ po Naljor, at Mochokpa's* seats in Lhapu and Nye-Thang, and at many other places, l restored the teachings of the Jonangpa and Shangpa transmissions and carried out great works for the Dharma. Before Jowo and Sakya*, the two great images of Buddha Sakyamuni in Lhasa, before the Great Deity at Tsurpu Monas­ tery* who liberates anyone who sees him, Kalu Rinpoche with H.H. Karmapa before the Glorious Lord at Rigung*, the Great at Tro-pu*, and at Tashi Tibet. During this joumey, he visited and after me with great love and affection. Lhunpo*, Narthang*, and many other restored many sites holy to the Shangpa tradi­ He gave me the elixir of instructions for great shrines in Central Tibet and T sang, l tion. In Lhasa he met Situ Padma Wangchuk maturation and liberation and entrusted The Jowo image in Lhasa expressed my faith and aspirations for the who asked him to retum to direct Jamgon me with the care of the precious teachings future to my heart's satisfaction. ln these Kongtrul' s retreat again and also to take of the Practice Lineage (46). ticularly the precious teachings of the ways, l have made my free and weB­ charge of a second retreat facility at Palpung, In 1955, the political situation in Kham had (43) and Shangpa Kagyu favored birth meaningful. one which concentrated on the practices of the deteriorated to the point that Rinpoche transmissions, l have worked hard in the When Rinpoche returned to Palpung Karma Kagyu tradition. decided to leave for Central Tibet. In Lhasa, purest way to make the Doctrine flourish Monastery, he first resolved a number of When l was fifty, the armies of an irreli­ he was received by His Holiness tht; Dalai again and to keep the instructions for administrative problems at the request of Situ gious people invaded the frontier and con­ Lama and at Tsurpu Monastery by His Holi­ practice alive in Tibet and its affiliated Padma Wangchuk. Then he became the quered the snowy regions of Tibet. Be­ ness the Karmapa. He stayed for approxi­ regions and in lndia, China, Bhutan, and retreat director of Kunzang Dechen OsaI cause of the turmoil of these times and due mately one year at Tsurpu where he taught Sikkim. So the prayer refers to me as an Ling, the retreat center which Jamgon Kong­ to the force of my aspirations in previous and gave empowerments. Then Karmapa incomparable and excellent guide. trul had founded and where Rinpoche had lives, l travelled to the Holy Country of asked him to take charge of Jang-chub-ling, a l entrusted the teachings of the Shangpa studied earlier. At that time, the retreat center lndia. Throughout this land, l taught and monastery in eastem Bhutan supported by the Kagyu transmission to Kardorje Rin­ consisted simply of a number of small houses spread the Dharma, so the prayer refers to Bhutanese royal family. At Jang-chub-ling, he poche, Lha-tsun Rinpoche and Tok-me near a main temple, all in fairly poor condi­ me as a teacher of the noble path to first established two retreat centers and built a Rinpo!!he, and many other holy persons tion. Rinpoche reconstructed the retreat freedom and total knowledge. large stupa. People in the vicinity felt that from Sera Monastery*, and to the noble center, built proper cells, and expanded the l followed closely the guidance of the these religious activities exerted a noticeable Mochok Rinpoche of Drepung*, and to number of units to twenty-five. After several Sixteenth Holder of the Black Crown, influence in that region, creating an atmo­ many excellent lamas with experience, years as the retreat director, Rinpoche left ta Rangjung Rikpai Dorje, of whom it is dif­ sphere of peace and security in what had gen­ realization, learning, and attainment from make apilgrimage to holy sites in Central ficult to speak (45). His Holiness looked erally been regarded as a dangerous valley. 40 41 abbot of the College of Lower Tantra, Rabten, the Dalai Lama's chef, valet, and sacristan, the professors ofboth the College of Lower Tantra and the Col­ lege of Higher Tantra, the monks of His Holiness' residence and others, 1 offered empowerments and instructions and taught the procedures for the ritual and practice of the five great tantras, Guhya­ Dingo Khyentse Rinpoche and Kalu Rinpoche samaja, Cakrasamvara, Vajrabhairava, Hevajra, and Mahamaya, and for The Five the thirteen empowerments for the Six­ Golden Teachings of the Shangpa tradition, Armed Mahakala, and the empower­ ments and commentaries for the New Treasure tradition of Vajrakalaya* and others. ln addition, 1 have offered complete spiritual instructions in maturation and liberation to many holy people, lamas, incarnations, and notable individuals: Jamgon Khyentse Ozer, Khyentse Chok­ yi Lodru, the sixteenth Karmapa Rang­ jung Rikpai Dorje, Zhechen Kongtrul The senior lamas of the Karma Kagyu Sclwol: dockwise from Kalu Rinpoche­ Rinpoche, Pawo Rinpoche, Dingo Khyen­ Bokar, Pawo, Gyaltsab, Shamar, H.H. Karmapa, Situ, Kongtrul, Bairo Khyentse tse, Chatral Songjay Dorje, Dzongsar Khyentse's reincarnation, Sakya Dakchen ln the Kagyu tradition, there is the well­ of the Shangpa tradition and others. In Rinpoche, Sakya Dezhung Rinpoche, known and long-established tradition of short, 1 gave them these complete cycles of Nyenpa Choktrul, Drongsar Khyentse, the Father and Son Victors* who inten­ teachings as one would pour the contents Palpung Khyentse, Dsigar Choktrul, tionally take form in the world to help of one vessel into another. Trangu Khenpo, Vajra Master Tenga Rin­ beings. Of these great individuals, Ilooked The Excellent Great Guide, Lord of poche, Baiyul Rinpoche, Sonam Zangpo, afrer Shamar Rinpoche, Situ Rinpoche, every aspect of the Victor's Doctrine in , Bokar Rinpoche, Orgyen Tulku's two Jamgon Rinpoche, and Gyaltsab Rin­ the snowy regions of Tibet, the Supreme sons who are both incarnations, and poche. 1 gave them the essential instruc­ Source of Refuge, His Holiness the Dalai others. These people are all vajra masters, tions of the Karma Kagyu which come Lama Ten-dzin Gyamtso also took care of mantra-holders, or spiritual friends of the from the traditions of the four teachings me with great love and affection. In his highest purity and erudition. (47), heat, illusory-body, dream, and clear care of me, he gave me the glorious Kala­ Because of these great activities in the light. 1 instructed them in the path of cakra* empowerment and teaching and teaching, practice, and work of the teach­ method, that is, The Six Teachings of many other profound and secret instruc­ ings of ail traditions-Sakya, , and The Six Teachings of Niguma, tions. Whatever his wish, 1 followed it as a Kagyu, and Nyingma-the prayer refers to and in the path of liberation, commando To many holy people including me as one who carries the light of the Vic­ (48), as well as in The Five Golden Teachings Dagyab Hortok Thurto Rinpoche, the torious One's Doctrine. 42 43 .. Sonada gate and stupa Salt Spring Island, Vancouver, Canada

In 1962, Rinpoche left Bhutan and came to ings and expressed my wishes in prayer to between actions as causes and their con­ live in , . The following year, my heart's satisfaction at many great and sequences or results. In particular, 1 placed Trijang Rinpoche (junior Mor to the Dalai holy sites in Sikkim, Bhutan, India, and them in the domain of guidance (49) of the Lama) was asked to help with the Dalai Nepal, and have set about two hundred Great Compassionate One, Avalokitesh­ Lama's work in Dharamsala in western members of the to practice in vara. 1 placed less fortunate sentient beings India. E3eacuse he had great confidence in retreat centers. Hence, the prayer refers to in domains of guidance by reciting to Kalu Rinpoche, Trijang Rinpoche gave him me as the torch of the Doctrine. them the names of buddhas and other his monastery in Sonada, a small town near A throng of fortunate students speak­ sacred phrases. Hence, the prayer refers to Darjeeling. There Rinpoche immediately ing different languages and of different me as a teacher of the sure and noble way nationalities from large and small coun­ to complete and total knowledge. tries aU over the world have gathered Many of my students have received and around me like swans coming to a lake maintain the three ordinations, are em­ with water lilies. So the prayer refers to me bodiments of love and compassion, and began to construct a retreat center. He as one who matures and liberates these are keèpers of the Doctrine. To help both frequently visited Rumtek Monastery in many worthy beings. the Doctrine and sentient beings, 1 have Sikkim to consult with His Holiness the Kar­ T raveUing through the infinite expanse dispersed aU of them in a hundred direc­ mapa and to teach Shamar, Situ, Kongtrul, ofthe sky, 1 have journeyed aU over the tions to countries aU over the world. The and Gyaltsab Rinpoche. During this period he world five times to large and sm aU coun­ great banner of the moral code of the ten also went to western India where he visited tries separated by great oceans: Israel, virtuous actions has been raised to far­ His Holiness the Dalai Lama, gave several Switzerland, Italy, Denmark, Sweden, reaching heights. A hundred doors havé series of empowerments including The Norway, Germany, Holland, Belgium, been opened to the practice of gathering Treasury of Key Instructions, and started France, Britain, the of the accumulations and clearing away two retreat centers. America, Canada, Hawaii, and countries obscurations (50), and the accumulations With both my actions and material in the Far East including Burma, Thai­ of merit and pristine cognition have been support, 1 have served and honored the land, Hong Kong, Taiwan, and ]apan. To made to grow. The Dharma has spread precious Doctrine by studying and teach­ aU people, men and women of different over the whole world. Hence, the prayer ing its instructions for spiritual under­ nationalities and languages, 1 taught the describes me as one who carries the light Sonada under construction . standing and by seeking to experience this greater and lesser vehicles, emphasizing of the Victorious One's Doctrine to the understanding myself. 1 have made offer- the teaching of karma, the relationship darkness of foreign countries.

44 45 The Great Treasury of Precious Treasure Teachings (Rinchen Terzod) Empowennent Ceremonies, Sonada, 1983. From left to right: Jamgon Rinpoche, Situ Rinpoche, Kalu Rinpoche, Gyaltsab Rinpoche, Khyentse Rinpoche.

46 47 School. This series of empowerments was given to many thousands of faithful stu­ dents from India, Tibet, Sikkim, Bhutan, andseveral Western countries, lamas, in­ carnations, monks and nuns, and, above aU, the crown jewels of the Kagyu Doc­ trine, the Father and Son Victors: the Pope Paul and Kalu Rinpoche, Rome 1971 su~ord of Refuge Sharmar Rin­ poche, Tai-Sitli Rinpoche, Jamgon Kong­ Rinpoche left India for his first trip to the trul Rinpoche, Gyaltsab Rinpoche, and West in 1971. He visited several countries in Bairo Khyentse Rinpoche. Consequently, Europe including the Vatican where he had an 1 was described as the torch of the Doc­ audience with Pope Paul. After visits to Paris Kalacakra Empowerment, San Francisco, 1982 trine of the Great Mystery and as one who and Samyeling in Scotland, he came to North unbolts and opens wide the doors to America where he spent about nine months His Holiness Karmapa on his first trip to the maturation and liberation. teaching at various centers. In the spring of West. In 1976 he made his third trip to build 1 have come to understand that aU phe­ 1972, he established his first center in the and begin the first three-year retreat for his nomena, appearances, sounds, thoughts, West, Kagyu Kunchab Chuling, in Van­ Western students. This retreat was built at and consciousness lack any true existence couver, Canada. During his second trip in one of Rinpoche's centers in France. After­ and are like dreams or enchantments. 1974-5, he founded several centers in France wards, he revisited Canada and the United Everything that 1 have done in secular or and Scandinavia and later in Canada and the States and later made his first trip ta Japan spiritual affairs was done with the sole United States. During this trip, Rinpoche and the Far East. In 1980 he retumed to intention of helping others, and 1 have joumeyed ta · New York expressly to receive France ta end the retreat and ta start a second sealed my actions with profound prayers one. He also gave the Kalacakra empower­ of dedication and aspiration to this end. ment in Paris. This was the first time this em­ Without exception, the possessions and Opening ceremonies for the first three-year retreat for Westemers, France, 1976 powerment had been given in Europe. On his wealth 1 have received over the years have next trip in 1982, he visited several countries been directed to religious purposes. Any in Southeast Asia. He then came to North relationship 1have with someone, whether Amitabha's Pure Land of Bliss America and started retreat centers in British it be a good, bad, or neutral one, becomes Columbia and New Hampshire. On the same significant since it will be the seed of his We repeat this prayer with the wish that joumey, he gave the Kalacakra empowerment or her attainment of higher births and we be one with the holy root and ,trans­ in San Francisco and New York. He then freedom. mission lamas. In the future, through our visited centers in Europe and gave the ln summary, my wish is for my mind to own wishes and through the blessings of Kalacakra empowerment in Sweden before merge with the minds of all my excellent aU lamas, may we realize dharmakaya (53) retuming to India. lamas whose kindness is beyond com­ for our own benefit and enjoy the glory of When 1 was seventy-nine, 1 conferred parison. In my actions 1 work to fulfill the two form kavas for the benefit of the empowerments and teachings of The their vision. In my mind, 1 never waver others. At the end of this life, may we Great T reasury of Precious T reasure T each­ from the practice of precious bodhicitta immediately be miraculously born in Ami­ ings (51) which brings together in one col­ and development and completion. Hence, tabha's pure land, the Pure Land of Bliss lection the essential practices of the three the prayer describes me as a holy son of (54), and become great leaders and guides classes of inner tantras (52) of the Old the Victorious One. for all sentient beings.

48 49 )

temples. In many different temples, 1 have offered gifts of brocade and cloth and sponsored the continuous burning of but­ ter lamps. 1 have offered seven hundred thousand butter lamps in connection with the recitation of The Aspiration for Noble Conduct. 1 have established and led or taught sorne twenty-one three-year retreat programs and have been the source of en­ couragement for over three hundred peo­ ple to do the five hundred thousand preliminary practices. 1 have organized the construction cif two prayer wheels (56), one containing fourteen hundred million Mani's and the other over a hundred million of the hundred-syllable mantra of Vajrasattva. 1 have made many hundreds of thousands of images of buddhas and and miniature stupas. Dur­ ing my life, 1 have given one sixth of whatever possessions 1 had to sponsor the carving of the Six Syllables and other mantras on stones. 1 have provided the me ans of livelihood for hundreds of Stupa, Kagyu Ling, France ordained monks and nuns and led the practice of fasting and prayer '(57) many In summary, with respect to the wheel of hundreds of times. In Western countries, 1 reading, listening, a::-.J reflecting, 1 started have established sorne seventy Dharma at an early age and have had more than centers. These are the activities which just an ordinary training in reading, have engaged me during my life. writing, and the comprehension of Dhar­ ma. As well, 1 have completed sorne two hundred million recitations of various mantras and have participated in and sponsored the practice of the three bases (55) for sorne sixteen summer retreats in different locations. With respect to the wheel of renunciation and 'meditation, 1 planted the banner of practice for sorne fif­ teen years. With respect to the wheel of works and activity, 1 have constructed and restored sorne fifteen stupas and thirteen

50 51 AITERWORD

ince the vajrayana is the path of inspiration and blessing, this Saccount will be useful if it leads to an increase in the faith and devotion of those who have formed a spiritual bond with me by taking empowerment, scrip­ tural authorization, and instruction From me. With this hope 1 have written this sim­ ple collection of a few of the better parts of the little there is to say. In writing this, 1 have not introduced any fictions and have kept the holy ones before me. That it is in a small way fitting for something like this to be written is due to the kindness ot many holy individu aIs and many holy lamas who have each followed a life to freedom without others knowing. In par­ ticular, it is due to my own root lama, the holy Norbu Don-kun Drubpa. This holy persan dismissed all concerns with secular affairs and took ordination at an early age. He served the Doctrine immersed simultaneously in spiritual prac­ tice and studies. From the age of fort Yuntil Receiving the Dalai Lama at Sonada, 1972 he passed away, he stayed continuously in restricted seclusion in a mountain retreat was clear From these signs that he had called Nyima Kargo. By the age of seventy, realized the great stage of no-meditation of he had eradicated all clinging to the char­ the Mahamudra tradition or, in the acteristics of ordinary appearances. His ex­ Maha-ati tradition, the great stage of the perience in meditation had combined end of the experience of pure being, the completely with his experience of the transcendence of mind. world. His mind melted into the realm of 1 respected my holy teachers, and, hop­ totality when he was seventy-four and his ing and wishing to follow their lives to corpse turned into the body of an eight­ freedom, 1 never wanted to take charge of year-old boy. Wh en the cere­ a monastic complex. Rather, 1 wished to monies of the four great tantras (58) were be free of the biases and priorities that performed while his body was cremated, come with involvement in temporal mat­ rainbows spread in intricate patterns in ters. Nevertheless, 1 often pondered the the sky for the whole day and innumer­ idea of there being a place for practice for able bones and relics of different colors the sangha in this period when the Doc­ were recovered From the fire. Indeed, it trine of the Victorious One is encounter-

52 53 H.H. Karmapa and H.H. Dalai Lama ing sa many difficulties. The Lord of the Khyentse Chokyi Lodru had given a Universe, His Holiness the Dalai Lama's name to this place in a prophecy, calling it Sonada Monastery puja, 1972 advice to me for the future came at an Samdrup Tarjeyling (the Monastery of opportune time. With an incomparable Growth and Fulfillment). Relying on the concern to help the teachings of aH occurrence of these and other excellent schools, the lord of refuge, tutor to His portents of good fortune, 1 took charge of Holiness the Dalai Lama, Trijang Rin­ this monastic complex sorne sixteen years poche most graciously gave me the mon as­ ago. tery and attached properties at Sonada in During this time, a monastery has been the Darjeeling district of West Bengal. His developed in which anyone who wishes to Holiness Karmapa gave his consent with enter as a young or new monk, and any great pleasure, and when 1 was actually member of the sangha of the Sakya, ta king charge of this property, the lord of Gelug, Kagyu, or Nyingma schools who refuge, Dudjom Rinpoche, gave it the wishes to stay here may do so. The full name the Kagyu Monastery where Merit retreat program has been held four times Flourishes (59), along with a scarf of fine for monks and one time for nuns, and the white silk and a sum of money as portents summer retreat has taken place regularly of good fortune.Dingo Khyentse Rinpoche for sixteen years. In addition, there have gave encouragement, saying that since the co"me to be many lamas who are able to location came in fact from the dance and help beings by teaching, spreading, main­ play of the enlightened activity of Maha­ taining, and preserving the Dharma in kala, the Lord of Pristine Cognition, the many countries in the world. 1 feel that Victorious One's Doctrine ~ould flourish there will still be many more who will train there. Out of his warm love, Chatral Rin­ and study in the Dharma and work and SonaJa 'nastery poche Sangjay Dorje performed the rituals meditate on it here. group photo, 1972 for taking over and subduing the land. Throughout India and Tibet there have Before 1 had even arrived in this area, appeared innumerable masters of great

54 55 learning and attainment, bodhisattvas to different areas of activity by the great who have attained high levels of spiritual oceans, have their own languages and realization. Thousands of millions of alphabets: lndia, China, Nepal, Tibet, emanations have come through their Sikkim, Bhutan, and other countries in powers and miracles and have worked in the Eastern Hemisphere, and in the enlightened ways for the benefit ofbeings, Western Hemisphere from Germany in guiding each being in a way suited to him the east to America in the west and from or her. This infinite enlightened activity is Greece in the south to Norway and beyond the scope of the intellect. How can Sweden in the north. it be measured? This infinite expansion of enlightening As a teacher, an ordinary person with a activity has made the and tantra good education and ordination, 1 travelled traditions of the Victorious One's Doc­ to many countries Iying in the great trine shine like the sun. This is something oceans which cover the world. Sorne were extraordinarily magnificent: nothing like countries to which the sun's rays of the it has happened before on the face of the Holy Dharma had already spread. Others earth. However, all these things have were countries unenlightened owing to taken place only through the inspiration the absence of Dharma there. The Wheel and blessing of my lamas and the Three of Dharma was turned and places for Jewels-never has there been the slightest study and practice were established in feeling of pride or self-importance on my many large countries which, separated in- part.

Supervising construction at Sonada, 1981 56 ADVICE TO MY STUDENTS

or al! those people who, in knowing about me and my life, Fwish to follow the life to freedom of their lama, 1 say these few words. Because ail of us are followers of the benevolent Buddha, we should, in our actions, words, and thoughts, refrain from ail non-virtuous and unwholesome actions to the best of our ability, and we should work at virtuous activities as much as we cano Ali beings of the six kinds (60) are our kind parents and have for ages ex­ perienced the whole range of suffering and frustration in samsara. For these beings we The Six-Syllable Mantra should cultivate love and compassion and precious bodhicitta. We should constantly Ali phenomena, the appearances of meditate on taking and sending (61) and confusion which arise around us, are, in recite enthusiastically prayers of far-reach­ terms of their essential nature, without in­ ing aspirations to complete the realization dependent reality. In terms of the way of ail facets of , to create and they are perceived, they comprise the dif­ refine domains of enlightenment, and to ferent experiences of happiness and suffer­ ripen beings spiritually. With the under­ ing. They are, by nature, impermanent. standing that our kind and holy lama is These varied, confused appearances con­ the actuality of the Three Jewels and stitute the basis from which the whole the Three Roots, we should pray intensely range of suffering in samsara develops. to him, imagining that he rests on our From our understanding that ail these head or in our heart, and, when we have phenomena are, in the end, like the ap­ finished praying, practice merging our pearances which arise in a dream or under mind with his. an enchantment, our clinging and attach­ We should take Avalokiteshvara (Chen­ ment to fixed notions of reality will razi) as our yidam. This practice was diminish. taught by the Buddha in many sutras and ln general, the aim of ail spiritual tradi­ tantras. lt has been the practice of many tions, Buddhist or other, is twofold: learned and attained masters in India and immediately, to provide refuge from the Tibet. lt is easy yet very beneficial. We lower realms and to set beings on the path should recite the Six-Syllable Mantra con­ to the higher realms (62); and, ultimately, stantly, reciting it with the mind clear, to provide refuge from ail the sufferings of empty, unceasingly aware, free from samsara and to set beings on the path to reference, free from clinging, and free from freedom. Since ail these traditions come distraction. from the enlightened activity of buddha 59 () carry the individual to buddhahood. Therefore, we should avoid being fana­ tical, hostile, or cynical about any of these traditions and train ourselves to have respect, reverence, and a sacred regard for them aU. We should practice the tradition we feel most drawn to because of the rela­ tionships we have formed in former lives. Whichever tradition we foUow, the most important point is to bring our practice to completion. ln summary, to foUow the lama's life to freedom, we should always foster these Vajradhara qualities: renunciation born from an understanding that samsara is suffering; lucid, intentional, and confident faith in the Three ]ewels; devotion and respect for our lama as being fully enlightened, a buddha; compassion for aU sentient beings from the knowledge that they are aU our parents; a way of living in which the two accumulations increase together; the development phase in which appearances Jetsun Milarepa and sounds are experienced as deities and mantras; the completion phase in which natural awareness is maintained without manifesting in ways which are suited to vide a sound basis for practice. Their manipulation; virtuous action which puts the nature of the individu ais to be guided, methods of meditation for liberating one an end to rampant desires and self­ we should have faith in them aU. from confusion form a sure path. The importance; comportment which avoids ln particular, aU Dharma which came to elixir of their spiritual instructions has not unwholesomeness like poison; faith which the snowy land of Tibet-the teachings of lost its potency. Emanations of many avoids sectarian attachment and hostility; the Sakya, Gelug, Kagyu, and Nyingma masters with learning and attainment, and help to beings which places anyone schools-was taught by the Lord Buddha great bodhisattvas who have reached with whom we have sorne contact on the in the sutras and tantras. lt is complete various levels of spiritual realization, have path to freedom. If we adhere to aU these and free of errors. ln these traditions, the appeared in each of these traditions. points and foUow the lama's life to free­ lineage of attained masters is unbroken. There have also been countless persons dom, the free and well-favored precious Their power and blessings haVe not dimin­ like the great ]etsun Milarepa* who have human existence which we have obtained ished and continue to be transmitted. realized the capabilities which mark the becomes meaningful, the intentions of our Their instructions on ultimate truth do progression of attainment. Each coUection lamas are fulfilled, the kindness of our not miss the essential points. Their philo­ of their spiritual instructions consists only parents is repaid, and the benefits for both sophical views on the nature of reality pro- of profound teachings which are able to others and ourselves will be fuUy realized.

60 61 COLOPHON The second part was requested by the excellent incarnation Bokar Rinpoche in ecause of his sacred apprecia­ the priceless palace which contains The tion of ail traditions, the holy Five Treasuries, Shedrup Gatsal Ling, the B Kardorje Rinpoche of Sera asked great meditation center of Samdup Tar­ me to give him many teachings. He re­ jeyling Monastery also called Sonamdar ceived from me a large number of em­ Kagyu Monastery. In the second year of powerments, scriptural authorizations, the second of the two three-year retreats and instructions including the complete which he completed here, he repeatedly cycle of teachings of the Shangpa Kagyu, requested such an addition, saying: Since the complete collection of instructions the spiritual offspring of you, my lama, of the ]onangpa and Shangpa traditions, have now spread to large and small coun­ and many cycles of teachings of the Kagyu tries throughout the world, there is need and Nyingma traditions. On this occasion for a prayer with a more complete account he said that he needed a prayer based on of your life so that these students may my life and earnestly requested me to write have a basis for the birth of faith and con­ one. In response, 1 composed'the first sec­ viction in their lama and the Dharma. For tion of this prayer with the feeling of being this reason, l, Karma Rangjung Kunchab, undifferentiated from the great pristine composed this account in prayer form in cognition of the minds of the lamas of my eightieth year with the intention of former times. helping the Doctrine.

62