TRACING THE KHYENTSE LINEAGE JIGME LINGPA (1730?–1798) According to tradition, the pre-incarnation line of Jigme Lingpa received all his treasures through Jigme Lingpa reaches back to the days of the Tibetan visionary experiences and dreams. He received Empire in the 8th century, to the Tibetan emperor the Longchen Nyingtik, one of the most influential Trisong Detsen (742–796) and to the Bodhisattva of Dzogchen treasure cycles, during a vision he had Wisdom, Manjushri. But the line historically begins in the winter of 1757. Sitting down to meditation with the man himself. Based largely in southern during a three-year retreat at Palri Monastery in Tibet, Jigme Lingpa was active at the hermitage of southern Tibet, he suddenly found himself at the Chimpu, above Tibet’s first monastery, Samye, and Boudhanath stupa in Nepal. As he circumambulat- enjoyed the patronage of the king and queen of the ed he encountered a wisdom dakini who gave him eastern Tibetan kingdom of Derge. He was primar- a small box, which, she said, was a treasure from ily famous for revealing treasures—scripture and Padmasambhava. Still in the vision, he opened the liturgies that are said to have been concealed by the box, overcome by the smell of camphor, and read 8th-century Indian mystic Padmasambhava for fu- the first few scrolls of yellow paper, thus beginning ture discovery. Of his many names, one in particular the process of translating the scriptures before became attached to his reincarnation line: Khyentse he began to teach them to the public seven years Öser, meaning “Radiant Wisdom and Compassion.” later. PATRUL RINPOCHE DO KHYENTSE YESHE DORJE JAMYANG KHYENTSE WANGPO (1808–1887) (1800–1866) (1820–1892) Based at Dzogchen Monastery, Following Jigme Jamyang Khyentse Wangpo he was known to travel across Lingpa’s death, was a great master of the Kham giving public teachings his chief disciple, Sakya tradition based at on Shantideva’s Bodhicaryava- Jigme Trinle Öser, Dzongsar Monastery to the tara and the Longchen Nying- the First Dodrubchen south of Derge. As a child, tik. His famous composition, (1745–1821), identified Khyentse Wangpo was Words of My Perfect Teacher, Do Khyentse Yeshe identified as the reincarna- a commentary on the prelimi- Dorje as his master’s tion of Tartse Khenpo Jampa nary practice of the Longchen reincarnation. Do Namkha Chime (1765–1820) Khyentse became from Ngor, a Sakya monas- Nyingtik, is based on the teach- famous for his “crazy tery in Central Tibet, and ings he received from his wisdom” style of only later as Jigme Lingpa’s master, Jigme Gyalwe Nyugu teachings, frequently “mind” incarnation. Khyentse (1765–1842), who was himself drinking publicly and Wangpo was born in Kham a disciple of Jigme Lingpa. Pa- even beating his stu- into a prominent and wealthy family. His father refused to send trul Rinpoche was also a stu- dents. He also was him to Ngor for training, telling those who sought to take him dent of Do Khyentse, whom he known for reviving animals that he himself had slain. that he would allow him to enter the religious life only when he credited with introducing him Born in Golok, southern Amdo, he was enthroned at was old enough to decide for himself. Sure enough, by the age to the nature of mind by drunk- Tsering Jong, Jigme Lingpa’s seat, where he studied of 20 Khyentse Wangpo had decided to enter the religious life enly assaulting him. Ultimately before returning to his homeland to teach. Like his and left for Central Tibet for training. He took ordination at the he shared with his teacher the previous incarnation, he served the court of Derge Nyingma monastery of Mindroling, and studied at Ngor and designation of being Jigme and also the Chakla king in Dartsedo, where he earned many other places before returning to Kham. Khyentse Wangpo Lingpa’s reincarnation; Patrul the title Do Khyentse: the Khyentse of (Dartse-) Do. is said to have studied with one hundred masters of every tradi- Rinpoche was his “speech” in- tion of Tibetan Buddhism and Bon. After establishing himself at carnation. Dzongsar Monastery in Derge, Khyentse Wangpo developed a close working relationship with Jamgon Kongtrul (1813–1899), who was based at Palpung Monastery, a nearby Karma Kagyu institution, and with the Nyingma lama Chokgyur Lingpa (1829– 1870), whose status as a treasure revealer Khyentse Wangpo was the first to affirm. These men, in their openness to explore and learn from all whom they encountered, embodied an ecu- menical ideal that had long been valued in Tibetan religion, and their activities in teaching, textual production, and ritual per- DORING TULKU ALAK ZENKAR formance forever changed the direction of Tibetan Buddhism. CHÖKYI NYIMA Khyentse Wangpo was such a tremendous presence in Kham ( 1 9 4 3 –) that eight separate reincarnations were identified following his (1902–1952) death, in the five categories of “body,” “speech,” “mind,” “qual- The third Alak Zenkar, Tubten ities,” and “activities.” The children were reared at some of the Doring Tulku Chökyi Nyima was an Nyima, has worked tirelessly greatest Nyingma, Kagyu, and Sakya monasteries in Kham such influential teacher to the important over the past few decades to as Katok, Palpung, Shechen, Dzongsar, and Dzogchen, evidence contemporary Bhutanese master preserve Tibetan culture and of the ecumenical scope of Khyentse Wangpo’s activities. Lama Pema Tsewang (1926–2009). literature in Tibet. DILGO KHYENTSE KUNZANG DRODUL NGAWANG TUTOB JAMYANG JAMYANG KHYENTSE KARMA KHYENTSE PAKCHOK DORJE GURU TSEWANG TASHI PELJOR (1897–1945) WANGCHUK KHYENTSE CHÖKYI LODRÖ ÖSER (1896–1945) (1893–1943) (1896–1935) (1910–1991) (1900–1950) CHÖKYI WANGPO (1893–1959) Kuzang Drodul, a (1894–1909) Palpung Monastery, the seat of Pakchok Dorje, another Another “qualities” “qualities” incarnation, was Jamgon Kongtrul, also claimed an “mind” incarnation, incarnation, Guru Tse- Ngawang Tutob Wang- based at Dza Palme Monas- incarnation of Khyentse Wangpo—his was the son of the wang (1896–c.1935), was chuk, also a “mind” The “body” incarna- tery. Details about his life, “speech” incarnation. Karma Khyen- famous practitioner based at the Nyingma incarnation, served as the tion, Jamyang Khyentse or of his reincarnation, if tse Öser (1896–1945), the First Beru Tokden Shakya Shri monastery of Dzogchen, 40th Sakya Trichen, the Chökyi Wangpo (c.1894– one has been recognized, Khyentse and the son of a local ruler, (1853–1919). and hence known as head of Sakya Monastery. 1909) was based at are not known. was the master to several key Karma the First Dzogchen Dzongsar, but he passed Kagyu lamas, including the Fifteenth Khyentse. away in his youth. Karmapa, Khakyab Dorje (1871–1922), the Sixteenth Karmapa, Rangjung Rigpe Dorje (1924–1981), and Kalu Rinpoche (1905–1989). Jamyang Khyentse Chökyi Lodrö, who was based first at Katok, a Nyingma monastery, and then Dzongsar, a Sakya monastery, was Dilgo Khyentse, Khyentse categorized as the “activities” incarnation of THE SECOND BERU ZHONNU LODRÖ Wangpo’s “mind” incarnation, Jamyang Khyentse Chökyi Wangpo. Chökyi was one of the greatest Nyingma Lodrö is regarded by many as one of the great- KHYENTSE (1947–) (1937–1959) lamas of the twentieth century, est masters to have emerged from Tibet in a teacher to many of the con- the past century. He was, like his predeces- Details of Zhonnu Lodrö’s life temporary Western teachers and sor, educated in multiple traditions, and was and death are not known. translators. Based at Shechen a teacher to many of today’s Nyingma lamas, Monastery, he spent much of including Sogyal Rinpoche. He established PHOTO OF DILGO KHYENTSE TASHI PELJOR COURTESY OF MATTHIEU RICARD / SHECHEN RICARD OF MATTHIEU PELJOR COURTESY TASHI KHYENTSE OF DILGO PHOTO his youth in studies and isolated the famous Khamshe Monastic College in the retreat, which he was forced to meadows below Dzongsar Monastery, which, give up when he fled the Commu- now rebuilt, attracts students from across nist takeover of Tibet. He settled DHUNGSEY MINZU JAMYANG CHÖKYI the Tibetan cultural region to study in every in Bhutan, where he became a tradition of Tibetan Buddhism. His wife, Khan- teacher of the royal family, and SAKYA (1953–) WANGCHUK (1910–?) dro Tsering Chödrön (1929–2011), whom he eventually traveled widely in married in the late 1940s, was also a renowned Details of Jamyang Chökyi the West, establishing a retreat teacher and practitioner. He passed away in Wangchuk’s life and death center in southern France. Sikkim in 1959. are not known. The Second Beru Khyentse, Drongsar Khyentse Chökyi Wangpo, was recognized by the 16th Karmapa in 1955. He teaches all over the world. DILGO KYENTSE YANGSI (1993–) DZONGSAR JIGME KHYENTSE Dilgo Kyentse Yangsi KHYENTSE NORBU ( 19 6 3 –) was born in Nepal on ( 19 6 1–) Jigme Khyentse, the son of Kangyur June 30, 1993, and was Better known as David Khon, Rinpoche (1897–1975), is a guiding recognized as the rein- he is the son of Jigdal Dagchen member of the Padmakara Transla- carnation of Dilgo Khyen- Sakya Rinpoche, who was himself tion Group. tse in December 1995. the son of H.H. Trichen Ngawang He is the son of Tsikey Tutob Wangchuk (the 40th Sakya Chokling Rinpoche and Trichen). He currently lives in Los the grandson of Tulku Angeles. Urgyen Rinpoche. more at TRICYCLE.COM Dzongsar Khyentse Norbu is a teacher and a feature- To learn more about The Treasury of film director. He is the Lives, visit tricycle.com. current head of Dzongsar Monastery in Eastern Tibet. PHOTOGRAPH OF DHUNGSEY MINZU SAKYA BY CHRIS WILKINSON BY MINZU SAKYA OF DHUNGSEY PHOTOGRAPH DHARMAPHOTOS.ZENFOLIO.COM JOHN SWEARINGEN, BY OF JIGME KHYENTSE PHOTOGRAPH ROCHA, PEDRO RINPOCHE BY KHYENTSE OF DZONGSAR PHOTOGRAPH.