Dorje Drakpa

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Drawing of Dorjé Drakpa, courtesy of Tulku Orgyen Phuntsok

Dorje Drakpa (Tib. རྡོ་རྗེ་གྲགས་པ་, Wyl. rdo rje grags pa) aka Rigdzin Phuntsok (19th-20th) was a Dzongpön[1] during the Kings of Kanam’s rule of Powo, a region of Southern Tibet, and a highly respected practitioners. As a student of Degyal Rinpoche, he played an important role in the spread of the Buddhadharma and of the Dudjom Tersar lineage throughout the sacred hidden land of Pemakö, and especially requested Dudjom Rinpoche, then aged 18, to grant the Rinchen Terdzö. Dorje Drakpa was the maternal grandfather of Lama Rigdzin Phuntsok.

Birth, Family

Dorje Drakpa’s father was Dzongpön Tsewang Rigdzin, of the Dugkor family, descendants of King Kanam, and himself a very influential Dzongpön in the Powo administration. Dorje Drakpa’s mother was a daughter of the Rongsar family of the Gyaton region of Southern Tibet who, from the age of thirteen, devoted her life entirely to the practice of Dharma, also under the guidance of Nyamnyi Dorjé Rinpoche, the root teacher of his father Dzongpön Tsewang Rigdzin. Dorje Drakpa was the only son of Tsewang Rigdzin.

Recognition

One day, Dzongpön Tsewang Rigdzin and his wife had an audience with their guru, Nyamnyi Dorjé Rinpoche, who said to Tsewang Rigdzin, “Your wife carries a baby, and it is a boy. When she gives birth to this boy, name him Rigdzin Phuntsok. If all auspicious circumstances come together, this boy will benefit beings by being a great sponsor of many realized masters and will himself be a great yogi in this hidden land, Pemakö.” He gave them many other instructions as well, including where and how to build their first house in Pemakö.[2]

In accordance with Nyamnyi Dorje Rinpoche’s prophecies, Dzongpön Tsewang Rigdzin’s and his wife’s baby boy was born, and he was named Rigdzin Phuntsok as his parents’ guru had instructed, though he later became commonly known as Dorje Drakpa.

Training

Displaying a brilliant mind at a young age

At a young age, Dorje Drakpa showed a brilliant mind in all fields of study. People were quite amazed by his understanding. At the age of fifteen, he went into retreat for many years.

Receiving the whole Dudjom Tersar lineage from Degyal Rinpoche

When Degyal Rinpoche—a great Tögal practitioner and a main student of Dudjom Lingpa—came to the region of Pemakö[3], Dorje Drakpa served him and received teachings from him.

Degyal Rinpoche became the root guru of Dorje Drakpa and transmitted to him the whole Dzogchen path, including the Tögal instructions. In one mandala with Degyal Rinpoche, Dorje Drakpa practiced Thögal Mun Tsam (“Dark Retreat”) for a long time. Since that time, the main focus of Dorje Drakpa’s practice became Tögal and later, he became well known for his accomplishment of the Four visions of Dzogchen Tögal practice.

Receiving teachings from many other teachers based in Powo or Pemakö

Dorje Drakpa received also teachings from many teachers of his time based in Powo or Pemakö:

Activity

According to Tulku Orgyen Phuntsok, [4]

Growing up in Pemakö, I frequently heard my father Rigdzin Phuntsok (Lama Papak) speaking about his grandfather, Dorje Drakpa. […] I personally find the life story of Dorje Drakpa very inspirational — and also unique. Dorje Drakpa was not only a great supporter, or sponsor, of the holy Dharma, but he also was a focused, dedicated, and deeply devoted practitioner in his own right. Dorje Drakpa helped spread the Dharma with absolute dedication, not from any kind of selfish or material interest, but from pure motivation imbued with true devotion for the Dharma. Throughout his life, he dedicated his entire existence to promoting, preserving, protecting, and practicing pure Dharma. With great bodhicitta intention, he took the Dharma in its most authentic essence to heart, mixing his mind with it, and by so doing, he attained high realization and benefitted countless beings.

Dorje Drakpa as a Dzongpön

Dorje Drakpa’s leadership, giftedness, and intellectual brilliance were renowned throughout Powo, Gyaton, and Pemakö. It is said that his tenure as Dzongpö of Pemakö marked a turning point in the history of this hidden land and contributed to the ripening of numerous prophecies about the region that had been given by masters of the past, including Guru Rinpoche. Indeed, many of Dorje Drakpa’s contemporaries, who were masters themselves, considered him to be the very being foretold in prophecies of masters of the past — the one who would fulfill numerous prophecies for the great benefit of many beings. At an early age, Dorje Drakpa became Dzongpön, succeeding to his father’s position. Not long after he was appointed to the post, in the lower part of Pemakö (the southern region, which is presently under Indian control), the indigenous people—the Ta Ngam tribe— came under repeated attack from other tribal people from the west and east. The Ta Ngam tribe was nearly wiped out, so extreme were the devastating consequences of these repeated attacks. Faced with such dire circumstances, a few of the Ta Ngam tribe fortunately were able to make their way to Dorje Drakpa, where they requested his help to save the last remaining of the Ta Ngam tribe and to save the remaining tribes under Powo King Kanam’s administrative from further persecution.

At this time, within King Kanam’s administrative structure, Dorje Drakpa was head of the division which oversaw the entire area of Pemakö. Dorje Drakpa realized that saving the last remaining Ta Ngam people would accomplish immediate benefit by saying their lives and ensuring their survival. But more important than the accomplishment of their immediate, individual benefit, Dorje Drakpa realized that the time had ripened to fulfill great prophecies of the past in this sacred Hidden Land (Béyul). Dorje Drakpa summoned highly skilled negotiators from the three regions of Za, Mon, and Kham. Led by Dorje Drakpa’s uncle Tobgyal, all of the mediators were dispatched into the tribal conflict zone in the southern, or lower part, of Pemakö.

Through these negotiators’ expert mediation skills, all conflicts among the various tribes were easily resolved, and the region and all people within it settled into a harmonious and peaceful existence. As a result, many of the tribal regions became part of Powo King Kanam’s administration, and under Dorje Drakpa’s leadership, this part of lower Pemakö officially became known as Ta Ngam Tso.

According to Lama Rigdzin Phuntsok, [5]

In the diary of Dorje Drakpa, it is written, “Great region of Ta Ngam is fulfilling wishes, like the inexhaustible treasure trove. I have accomplished the work that is well known to all.”
Ta Ngam Tso is counted as one of the “Mon Tsokhag Nga” (the five areas of the Mon region). Along with the Plung Mabrudrug (or six regions of Powo), these all were administrated under Powo King Kanam’s regime at the time. Dorje Drakpa himself visited this lower area of Pemakö (or Ta Ngam Tso) as far as Simong. All along the way of his travels, he advised people about the importance of living in harmony, and particularly about the importance of respecting the law of karma, with which one can attain happiness in all lifetimes.
Dorje Drakpa is said to have enjoyed the time spent in Simong. Every day, he sat on a large mattress made of local bamboo thread called “bolo”, surrounded with joyful and curious residents, old and young alike. He shared Dharma with them, always emphasizing the importance of compassion and being loving to all living beings. When sharing histories of the past, and relating them to the contemporary situation in the region, the senior people responded that they were beings of the Earth, and the Kanampas, their former enemies were beings of the Sky. They further said that gathered together, the beings of the Earth and the beings of the Sky were in fact one family, its members reunited now as with one who had long been departed. The time of Dorje Drakpa’s visit was very joyous, marked with the performance of many traditional tribal songs and dance, while everyone enjoyed local brewed drinks.
At an early age, I (Lama Papak) was told that while Dorje Drakpa was there, he carved many Mani mantra and Kanam Depa’s seals, as well as his own seal, on rocks in Simong. After I moved here to this part of Pemakö, I was told on many occasions by those who passed through the area that they had seen such carved objects. But since I ‘d only heard these stories and thought them rather insignificant, I neither tried to discover the locations of the carvings nor asked around to those who had seen them where I might see them for myself.

Helping Tulku Jampal Norbu (the father of Dudjom Rinpoche) to settle in Pemakö

Dorje Drakpa also established a connection with Tulku Jampal Norbu (aka Khengen Tulku), who was to become later the father of Dudjom Rinpoche. One day, following the Dakinis' prophecies and his lama's guidance, Tulku Jampal Norbu arrived from Powo at Nang in Terkong, in present day Upper Pemakö. There, he encountered the sixteen years old Dakini named Namgyal Drolma, from the family line of Ratna Lingpa. This encounter brought many auspicious omens of great benefits to Pemakö and beyond, for generations to come.

At a certain time, the time had arrived for Tulku Jampal Norbu to build a temple with help of the Namgyal Dolma in order to fulfill the predictions he had received in vision from the many dakinis. After choosing a building location for the temple, there wasn't any stone suitable for the building. So Tulku Jampal Norbu and Namgyal Drolma did many prayers for the blessings of the three roots and for help from the local guardians. In doing so, Tulku Jampal Norbu received complete prophecies on the building of the temple. On an auspicious day, Tulku Jampal Norbu said to his disciples, "Today, I am going to reveal a treasury of stone, but I will need the assistance of a man named ‘Stone’. It was clear to everyone that this statement referred to Dorje Drakpa[6].

So Dorje Drakpa was invited to the site, where he performed various Tsoks, including Jinseks propitiating the local deities and so forth. As all prerequisite prayers were completed, Tulku Jampal Norbu finally turned to Dorje Drakpa and asked him to dig up the ground on the chosen temple location. As Dorje Drakpa broke ground with only a few strikes in the dirt, to the amazement of all gathered there, an abundance rocks of different sizes began to emerge from beneath the ground. It was as if all had been prepared for the temple long ago, but had waited, concealed under the earth, until now. Thereafter, with those rocks as the building blocks of the temple, the construction finally began. As predicted by the Dakinis, all the auspicious conditions had assembled, for the Dudjom Tersar lineage to flourish in the hidden land of Pemakö for the first time. [7]

Selecting Dzongpön for the Ta Ngam Tso region

Immediately upon Dorje Drakpa’s return to his main seat in Chendrug[8]), in upper Pemakö, the process began for the selection of a new head officer to oversee this Ta Ngam Tso region. Besides shouldering complete political responsibility for this area, Dorje Drakpa felt great personal responsibility for Ta Ngam Tso, as it was highly cherished in his heart as a Sacred Land, for which he had both the utmost respect and great aspirations for the future. This lower part of Pemakö is referred to as Chimé Yangsang Né, Immortal Inner-Most Secret Place of the Hidden Land.”

After much discussion and deliberation, he determined that the most suitable Dzongpön candidates — those with both exceptional skills and experience — were his uncle Tobgyal and another named Zayul Gyurmé. These two men were like Dorje Drakpa’s right and left hands, and he had great trust in each of them. They each were put in charge of specific duties within Dorje Drakpa’s administration of the Kanam regime’s affairs in Pemakö.

Dorje Drakpa told his uncle Tobgyal and Zayul Gyurmé that one of them must move to the lower part of Pemakö and there serve as Dzongpon to administer the region. Even though both of them had tremendous respect for the sacredness of the holy land, they were both quite reluctant to accept such big responsibility, especially given the hardship of establishing anything in this unexplored, very wild place.

As last resort, Dorje Drakpa decided to perform a Takdril (Wyl. brtag sgril), which is a kind of “name-pulling” process, to decide which of his two beloved and highly skilled officials should go to Ta Ngam Tso as Dzongpön. When he performed this ceremony, Zayul Gyurmé’s name was pulled. So Zayul Gyurmé, along with a highly skilled group of people to accompany and assist him, moved to Ta Ngam Tso (southern part of Pemakö) and there established a seat of the Kanam administration. Because Dzongpon Zayul Gyurmé administered the area in accordance with Dharma principles, all the people of the region have enjoyed peace, harmony, and prosperity throughout the years.

With the flourishing of these favorable circumstances, many highly realized masters such as Gyalwa Phakpa Lha, Tertön Drakngak Lingpa and others gradually came to the region, building temples and trails to all of the sacred sites of lower Pemakö. Likewise, devoted practitioners and ordinary people alike gradually moved to the region, settling with deep roots and prospering. This is how the settlements in the southern region of Pemakö, or “Immortal Inner-Most Secret Place of the Hidden Land”, came into existence as they are now, during the golden age of King Kanam’s administration.

Sponsoring many masters and Dharma activities in Pemakö

Throughout Dorje Drakpa’s tenure as Dzongpön, he sponsored many great masters, devoted visitors, and residents alike in the holy land of Pemakö.

Sponsoring Gyalwa Phakpa Lha

One of the great masters that Dorje Drakpa sponsored to visit Lower Pemakö was Gyalwa Phakpa Lha, whom Dorje Drakpa has served during his stay in Upper Pemakö. When circumstances were right, Dorje Drakpa assisted Gyalwa Phakpa Lha to come to Lower Pemakö. Prophecies had foretold that in Lower Pemakö, near the town of Tuting next to the river bank of Brahmaputra now known as Ja Chung Dem (“The flat plain of Garuda”), [9], if a temple was built on that spot, its blessing would radiate in all directions and to all beings in the world, and would be especially significant to the Hidden Land as a whole.

To fulfill this prophecy, Gyalwa Phakpa Lha built the first temple and a stupa on this very spot. For many years after its completion, the temple and stupa were the sites of monthly and annual practices. The temple’s ruins are still visible on the vast plain. Later, the reincarnation of Gyalwa Phakpa Lha’s was recognized as Tulku Palden, the younger brother of Dudjom Rinpoche.

Sponsoring Sangyé Tokmé

When Sangyé Tokmé (Wyl. sangs rgyas thogs med) moved to Pemakö, Dorje Drakpa immediately realized his qualities as a master, and thus offered his own family house to Sangyé Tokmé. With Dorje Drakpa’s patronage, Sangyé Tokmé’s blessings reached many places in the Hidden Land, particularly within the Chendup region, where numerous Dharma activities were held. Given the number of teachings he received from Sangyé Tokmé, Dorje Drakpa regarded this master as one of his root gurus. In accordance with his Sangyé Tokmé’s wishes, Dorje Drakpa composed a text called Namchak Throdzong (Fortress of Meteorite).

Building a temple for Tashi Lhader in Chendup

When the yogi Tashi Lhader moved to Pemakö, Dorje Drakpa built a temple for him in Katig Gego, in the southern part of Chendup. Dorje Drakpa also offered a sizeable parcel of land to Tashi Lhader, and this land eventually grew into a retreat land as many visitors as well as the master’s students settled there. [10]

Offering the entire “Land of Fish Lake” valley to Gyurmey Ngedon Wangpo

When Gyurme Ngedön Wangpo came to Pemakö, in 1904, Dorjé Drakpa made a sizable land offering to the master, consisting of the entire valley called “Land of Fish Lake.” With Dorjé Drakpa’s sponsorship, a number of empowerment and transmission events were held, benefiting many practitioners. Gyurme Ngedön Wangpo remained there for many years, then he eventually left for Rinchenpong Monastery, in another part of Pemakö, where he gave the Rinchen Terdzö empowerments and transmissions to many young reincarnated lamas, including Dudjom Rinpoche.

Offering a temple in Gudam to Jedrung Trinlé Jampa Jungné

Dorje Drakpa built a large temple in Gudam, which later became the main center of many Dharma activities. There, many yogins and monks performed annual practices, monthly Dakini and Guru Rinpoche practices, and also occasional eightfold Nyungnye practices. Upon the arrival of Jedrung Trinlé Jampa Jungné in Pemakö, Dorje Drakpa offered him the main temple of his own land, and land to settle. There, Dorjé Drakpa spent a lot of time with, received many teachings from and became very devoted to Jedrung Trinlé Jampa Jungné — who was also one of Dudjom Rinpoche’s teachers.

Rebuilding of Lhotod TaNgam Gon, the temple of Nyamnyid Dorje Rinpoche, the root teacher of his parents

At the age of fifteen, Dorjé Drakpa oversaw the rebuilding of Lhotod TaNgam Gon, the temple of Nyamnyi Dorje Rinpoche, the root teacher of his parents. Throughout Pemaköd, Dorje Drakpa restored all the sacred objects that were in decline and established numerous new ones, including temples, statues, texts, stupas, and simple meditation huts, both directly and indirectly by his support. As mentioned previously, Dorje Drakpa offered his heartfelt service to many well known and great masters, as well as to hidden yogis and treasure revealers who visited Pemakö. Not only did Dorje Drakpa serve these beings, but he also related to them with true, pure devotion, receiving teachings from them and helping to ensure, through his patronage, that the masters’ aspirations were fulfilled. Thus, Nyamnyi Dorje Rinpoche’s predictions of Dorje Drakpa’s future were actualized.

The greatest benefactors throughout all of Pemakö

Likewise, Dorje Drakpa helped all faithful practitioners, whether monastic or ordinary lay male or female devotees, who came to settle in this sacred land. For example, it was Dorje Drakpa’s practice to offer to each new settler in Pemakö an iron pan (called a “LhaNgak” , with which the settler could roast grains, and also grinding stones (called “Renthag”), with which to make tsampa. Due to his kindness and generosity, Dorje Drakpa became renowned as one of the greatest benefactors throughout all of Pemakö, as well as an excellent yogin in his own right.

Dorje Drakpa’s Rule of Law

Dorje Drakpa’s governance guided by Dharma principles can also be seen in how he handled crime. Under Dorje Drakpa’s administration, the punishment for serious criminals was to send them on pilgrimage to Kundus Dorsem Phodrang—the heart Chakra of Vajravarahi (Dorje Pakmo); , now in Chinese-controlled Pemakö—to do a certain number of circumambulations in this holy place for the purification of their misdeeds. Those who had committed lesser crimes were sentenced to make a certain number of tsa-tsas or to engrave mantras on stones. Even Dorje Drakpa’s political power and the laws of the land under his governance were used for Dharma practice and purposes. Such peaceful methods of conflict resolution and correction of crimes or misdeeds endured for a long time throughout all of Pemakö.

According to Lama Rigdzin Phuntsok, ‘Through his impartial, compassionate acts and guidance, Dorje Drakpa brought to everyone increased inspiration as well as invaluable resources for the practice of Buddhadharma.’

Visiting Phulung Monastery often

When Dorje Drakpa was in Powo, he mainly stayed at the Phulung Monastery where Garwang Sangye Dorje resided. Dorje Drakpa’s mother was from Gyaton, Tibet, the same region where Garwang Sangye Rinpoche’s father was from. So, they related in that way.

Dorje Drakpa’s Return to Gyaton

After having fulfilled all of his wishes and prophecies, and upon the consolidation of King Kanam’s administration under the central Tibetan government, Dorje Drakpa resigned from his post as Dzongpön. After resigning, Dorje Drakpa left for the Gyaton region in southern Tibet, which was his mother’s birthplace. In Gyaton, people welcomed him with the utmost respect and built a school under his guidance where he taught Dharma to the youth. This school later became a center for Dharma studies.

Around this time, while Dorje Drakpa was still in Gyaton, his root teacher Jedrung Trinlé Jampa Jungné gave him a set of eight stupas and many other relics in recognition of his past great service. These eight stupas were later successfully transported to Lower Pemakö by Lama Rigdzin Phuntsok and his wife. Finding it auspiciously significant to actually be able to bring Dorje Drakpa’s belongings to Lower Pemakö, and as per Togden Kunzang Longrol’s advice, these stupas were buried in significant locations around here in Lower Pemakö to benefit all beings and particularly for the welfare of beings in the Hidden Land of Pemakö. According to Lama Rigdzin Phuntsok, [11]

Upon receiving the stupas and other relics, Dorje Drakpa put a question to his teacher, saying, “My father has already passed, and now my mother has asked me to come back to her home by the 25th day of the last month. Since I could not make it within this time frame, am I going to see her?” With clairvoyance, his teacher said “Oh, your mother has already passed away.” Dorje Drakpa later learned that on the 25th day of the Dakini, without any signs of illness, his Mother had said, “Now, my son didn’t make it.” Wearing white clothes, on top of which she wore Dorje Drakpa’s red winter coat, she passed away. She remained in meditation for three days. During her cremation, a rainbow appeared in the sky, as well other auspicious signs of accomplishment, generating even more faith and devotion in all who witnessed these events.

Dorje Drakpa’s Return to the Powo Region

After his mother’s passing, Dorje Drakpa travelled to Potö in the upper Powo region, which had been his father’s birthplace. While there, the great yogi Gechag Pema Rigdzin came and remained with him for quite some time. One day, Gechag Pema Rigzin said to Dorje Drakpa, “According to my dream last night, in the past, when the Tagzig Norzong happened in the land of Ling, you, Dorje Drakpa, were Kazhi Ponpo Lhundup. Togden Kunzang Longdrol was Bumpon Thokgod Barwa, and I was Densey Auwod Bumme.” Such discussions of their previous incarnations were later recorded as their incarnation lineage histories.

Sponsoring the 9th Bhakha Tulku

Around this same time, Dorje Drakpa also occasionally sponsored and offered his service to Bhakha Rigzin Gyatso, the 9th Bhakha Tulku Rinpoche, in upper Powo. Dorje Drakpa and Bhakha Rigzin Gyatso were very close and spent much time together. Dorje Drakpa received many teachings from the master, specifically Dzogchen Tögal instructions. With Dorje Drakpa serving as his clerk, a whole upper Vajrakilaya section was revealed by Bhakha Rigzin Gyatso. According to Lama Rigdzin Phuntsok, [12]

Early every morning while they were together in upper Powo, Dorje Drakpa would visit Bhakha Rigzin Gyatso and, as a way of showing his respect, would ask the great master about his well-being. One such morning, Bhakha Rigzin Gyatso said to Dorje Drakpa, “Last night, in my dream, I was putting on a tiger skin. As I covered half of my body with the skin, I woke up. It seems that I will only live through half of my potential life span. Although I received many prophecies and yellow scrolls from Dakinis, without auspicious circumstances gathered, precious treasure revealing and its spreading to beings didn’t occur. According to the prophecies of Dakinis, I will be reborn in my next lifetime in a wealthy, aristocratic family.” Having said this, Bhakha Rigzin Gyatso gave his clothes, saddles and many other precious things to the Dugkor family. After conferring many final instructions on Dorje Drakpa, he said, “From now on, we are inseparable.”

A short time later, in 1944, in accordance with Bhakha Rigzin Gyatso’s aspirations and indications, the 10th Bhakha Tulku — the present Bhakha Tulku Rinpoche —was born into the Dugkor family and was recognized by the 16th Karmapa and Dudjom Rinpoche, and was enthroned at Bhakha Rigzin Gyatso’s previous seat, Bhakha Monastery.

Studying with Garwang Sangye Dorje

Dorje Drakpa also spent a significant amount of time at Phulung Monastery with the master Garwang Sangye Dorje (aka Phulung Sangye).

Spending time with Togden Kunzang Longdrol

Dorje Drakpa and Togden Kunzang Longrol received many empowerments and teachings together, and practiced a lot together in Powo.

Inviting Dudjom Rinpoche to grant the Rinchen Terdzö in Yuri Gon

Dorje Drakpa spent much of his later life in Yuri Gon, helping as a supervisor of the Monastery. Prior to Dudjom Rinpoche’s arrival at Yuri Gon Monastery to grant the Rinchen Terdzö empowerments and transmissions, Dorje Drakpa wrote him a detailed invitation. After reading the invitation, Dudjom Rinpoche showed it to scholars who were with him, and said to them, “This is brilliantly written, not just from an intellectual perspective, but from the perspective of true realization within. He is the perfect example of a living scholar and accomplished yogi today.”

According to Lama Rigdzin Phuntsok, [13], ‘Due to his lifelong practices of offering material wealth and service to great masters and of being generous with poor people, and also due to his realization and his benevolent nature, he came to be renowned and greatly admired by many people — old and young alike — throughout the Pemakö, Jaton, and Powo regions.’

Students

Among his students is his grandson Lama Rigdzin Phuntsok.

Family

Dorje Drakpa had just one daughter named Dekyi Tsomo. Dekyi Tsomo was the mother of Lama Rigdzin Phuntsok.

Final Years

According to Lama Rigdzin Phuntsok, [14],

One day, while still in Upper Powo Yuri Gon, Dorje Drakpa said to his entourage, “I don’t feel well, but I don’t need any special prayer or medicine for my well- being, just invite Togden Kunzang Longrol.” He was very pleased by Togden Kunzang Longrol’s arrival since in one mandala they had practiced the four visions of Tögal together for a long time. They discussed Dharma and shared their spiritual experiences for the first day, without any sign of illness. The next day, Dorje Drakpa asked all in his entourage to stay out of the house. Then, together with Togden Kunzang Longrol, he relocated to the inner shrine room of his house, which was thoroughly cleaned and well-decorated with offering materials. Dorje Drakpa and Togden Kunzang Longrol assumed meditation posture and abided in the state of meditation, transcending ordinary phenomena to the Great Perfection of Kuntuzangpo’s Citadel. Soon after, Dorje Drakpa said to Togden, “Now in my spiritual vision, in a sphere of rainbow light, Guru Rinpoche has appeared. To his right is my kind root guru, Jedrung Trinlé Jampa Jungné. To his left is a yogi wearing a multicolored cloth shawl and conch earrings, and whose hair is long and loose. It seems that this is the sign of my outer dissolution taking place, so let us now be within the sky-like Dharmakaya nature.” With these last words, they both entered into the state of profound meditation. In the meditative position and with a wide smile on his face, the glorious life of this great yogi came to an end in this world.

Notes

  1. Dzongpön were high officials similar to a Governor.
  2. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin P'huntsok.
  3. Probably in 1904, in the search process of an incarnation of Dudjom Lingpa born in Pemakö, who was Dudjom Rinpoche.
  4. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin P'huntsok.
  5. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin P'huntsok.
  6. In Tibetan, the “Do” means "stone" or "rock".
  7. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin P'huntsok.
  8. Chendrug is also known as Neley Köchung.
  9. Ja means bird. Chung means Kyun like Garuda.
  10. Tashi Lhader was later reincarnated as the son of a Dzira family in Upper Powo. He attended Palpung Monastery and became a master, continuing the Dharma activities of his previous incarnation on the retreat land that Dorje Drakpa had offered.
  11. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin Phuntsok.
  12. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin P'huntsok.
  13. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin P'huntsok.
  14. Joyful Feast for the Minds of the Fortunate Ones, A Collection of Compositions by Lama Rigdzin Phuntsok.