Bodhisattvacharyavatara

by Andreas Kretschmar | 246,740 words

The English translation of the Bodhisattvacharyavatara (“entering the conduct of the bodhisattvas”), a Sanskrit text with Tibetan commentary. This book explains the bodhisattva concept and gives guidance to the Buddhist practitioner following the Mahāyāna path towards the attainment of enlightenment. The text was written in Sanskrit by Shantideva ...

The History of Dzongsar Shedra in East Tibet

[1]

Dzongsar Trashi Lhatse Monastery[2] was founded in 1275[3] by Chögyal Phakpa (1235-1280).[4] Jamyang Khyentse Wangpo[5] (1820-1892) began the systematic teaching of Buddhist philosophy at Dzongsar Monastery. Later, great masters such as Mipham Rinpoche (1846-1912) and Thubten Chökyi Drakpa[6] were also invited to teach at Dzongsar Monastery.

Jamyang Khyentse Wangpo instructed his followers to found a shedra at Dzongsar Monastery in the future. He directed that the shedra[7] be named ‘Khamche Shedrup Dargye Ling’.[8] But it was actually Dzongsar Khyentse Chökyi Lodro (1893-1959), who, following Jamyang Khyentse Wangpo’s instructions, actually founded the shedra in 1918,[9] when he was 26. Khyentse Chökyi Lodro invited Kongtrül Lodro Thaye[10] (1813-1899) from Palpung Monastery[11] to determine the perfect site for the shedra. Construction began as soon as Kongtrül Rinpoche had identified the location. As Jamyang Khyentse Wangpo had instructed, the shedra was named ‘Khamche Shedrup Dargye Ling’. Even before the building was completed, Khyentse Chökyi Lodro invited Khenpo Zhenga[12] from Śrī Siṃha Shedra of Dzogchen Monastery to become the first khenpo in charge of studies. Therefore, in the early years, teaching took place at Dzongsar Monastery, in Chökyi Lodro’s private residence, on the very top of Tse Lhakhang.[13]

The bases for all studies at the Dzongsar Shedra are ‘the textbooks of Indian origin’,[14] which are organized into four groups of textbooks:[15] 1) Madhyamaka, 2) Prajñāpāramitā, 3) Vinaya and 4) Abhidharma. These four groups cover all ‘thirteen great textbooks of Indian origin’.[16] Tibetan texts[17] were used as commentarial literature. What follows is a list of the lineage of khenpos who have taught at Dzongsar Shedra since its inception.

1) In 1918 Khenpo Zhenga Rinpoche himself conducted the opening ceremony of the Dzongsar Shedra,[18] where he taught for two years as the first khenpo.[19] At that time only fifty students were attending. Khenpo Zhenga was a direct student of Urgyen Tendzin Norbu.[20]

Among Khenpo Zhenga’s many students[21] of the Sakya school were four who gained great fame: 1) Gapa Khenpo Jamgyal, also known as Khenpo Jamyang Gyaltshen;[22] 2) Öntö Khyenrab Chökyi Özer;[23] 3) Dezhung Tulku Ajam Rinpoche,[24] also known as Dezhung Tulku Jamyang Kunga Tenpe Gyaltshen[25] (1885-1952) and 4) Ngor Khangsar Khenchen Ngawang Lodro Zhenphen Nyingpo.[26]

2) The second khenpo at Dzongsar Shedra was Öntö Khyenrab Chökyi Özer,[27] who taught for ten years. Among his famous students were Dragyab Lodro,[28] Khang Mar Rinchen,[29] Khenchen Dosib Thubten Gyaltsen,[30] Dezhung Tulku Ajam Rinpoche,[31] Dzinpa Getsül,[32] Dezhung Chöphel,[33] Gonjo Tsewang Lhadar,[34] Kyegu Trinle Chöphel,[35] Lama Ngaga,[36] Trindu Khenpo,[37] Pangshar Khenpo,[38] Zhiu Do Khenpo Trashi Samdrub[39] and many others.

After ten years of teaching, Öntö Khyenrab Chökyi Özer was called by Situ Pema Wangchuk Gyalpo[40] (1886-1952) to become the main khenpo at Palpung Shedra, which had been recently founded by Khenpo Zhenga. He taught there for seven years before returning to his own monastery, Öntö Monastery,[41] which, after Derge Gönchen,[42] was considered to be the second most important Sakya monastery in the Derge district.

3) Dzongsar Shedra’s third khenpo was Gapa Khenpo Jamgyal,[43] also known as Khenpo Jamyang Gyaltshen.[44] He was appointed by Dzongsar Khyentse Chökyi Lodro to teach for a period of two years. Gapa Khenpo Jamgyal had previously studied at Dzogchen Gemang hermitage,[45] first with Önpo Tenlu[46] and later for five years with Khenpo Zhenga. His important students were Yena Chöphel Rabgye,[47] Ser Jong Jamyang Gelek,[48] Dzongsar Khyentse Chökyi Lodro,[49] Dezhung Kunzang Nyima[50] and Khenchen Dosib Thubten Gyaltsen.[51]

4) The fourth khenpo, Dezhung Chöphel,[52] was also appointed by Dzongsar Khyentse Chökyi Lodro. He taught for five years at the shedra, and spent most of his life in retreat.

5) The fifth khenpo was Dragyab Lodro,[53] also appointed by Dzongsar Khyentse Chökyi Lodro. He was renowned for his great knowledge of the philosophies of all the Buddhist schools of Tibet. He taught at Dzongsar Shedra for three years. His famous students were Khenpo Ape[54] and Khenpo Triso Rinchen.[55]

6) Khang Mar Rinchen[56] was Dzongsar Shedra’s sixth khenpo, also appointed by Khyentse Chökyi Lodro to serve for four years as the main khenpo.[57]

7) The seventh khenpo was Khenchen Dosib Thubten Gyaltsen,[58] who was appointed by Dzongsar Khyentse Chökyi Lodro in 1943, at the age of 42. He taught for eight years. He was renowned for his ability to teach exactly like Öntö Khyenrab Chökyi Özer, who in turn was known to teach just like Khenpo Zhenga. His famous students were Khenpo Ape Yöntan Zangpo,[59] Khenpo Triso Rinchen,[60] Minyak Damchö,[61] Dragyab Chödar,[62] Dithok Thubten Nyentrak,[63] Dragyab Khyenrab Senge,[64] Dongthog Choktrül,[65] Dragyab Pedam,[66] Pewa Tulku,[67] Nyatrak Tulku,[68] Lama Döngyal from Po Monastery[69] and many others.

At the age of 50 Khenchen Dosib Thubten Gyaltsen returned to Dosib Monastery and stayed in retreat for four years. In 1957, he went on a pilgrimage to Central Tibet and India. In India he met Dzongsar Khyentse Chökyi Lodro and accompanied him on an extensive pilgrimage. In 1959 Khenchen Dosib Thubten Gyaltsen returned to Central Tibet, while Dzongsar Khyentse settled in Gangtok,[70] Sikkim. In 1966 the Chinese occupation army imprisoned him and he suffering extreme illness. Khenchen Dosib Thubten Gyaltsen passed away in 1971[71] at the age of 69.

8) The eighth khenpo at Dzongsar Shedra was Minyak Damchö,[72] who was appointed by Dzongsar Khyentse Chökyi Lodro in 1951. He taught at the shedra for five years, before being imprisoned by the Chinese occupation army when he returned to his native place. He later died in prison.

9) Dzongsar Shedra’s ninth khenpo was Dragyab Khyenrab Senge.[73] Appointed in 1956 by Dzongsar Khyentse Chökyi Lodro, he taught for two years and returned to his native home. In 1958 the Chinese occupation army destroyed Dzongsar Shedra. Dragyab Khyenrab Senge passed away in 1981.

It is reported that between the time of Khenpo Zhenga and Dragyab Khyenrab Senge, over the period of nine khenpos, approximately eighty great khenpos emerged from Dzongsar Shedra. These masters went on to found twenty-five universities at different monasteries througout Tibet.

10) In 1986 the reconstruction of Dzongsar Shedra was begun with the help of the Panchen Lama. That same year, teachings were resumed at the Ngari Labrang of Dzongsar Monastery[74] by the shedra’s tenth khenpo, Khenpo Pema Damchö,[75] who was appointed by Thubten Chökyi Gyamtso, the third Dzongsar Khyentse.[76] He taught for five years. In 1989 the shedra buildings were completed; currently teachings continue at the rebuilt shedra.

11) Thubten Rabsel, also know as Khenpo Phuntshok Namgyal,[77] served as Dzongsar Shedra’s eleventh khenpo. He was appointed by his teacher Khenpo Pema Damchö and taught for six years.

12) The present, twelfth, khenpo at Dzongsar Shedra is Khenpo Dongtsong Tsheten.[78] Currently about two hundred and fifty students are studying at the shedra. Between 1986 and 2003 approximately twenty-five khenpos have graduated and are teaching in monasteries all over Tibet. Due to the activity of these khenpos, eighteen shedras have been rebuilt and teachings resumed.

The daily teaching schedule at Dzongsar Shedra in Tibet:

1) The monks are awakened by the sound of the ‘small gong’[79] at around five in the morning. With the sound of the conch-shell[80] they are summoned to the temple hall, where they perform ‘the three continuous practices’.[81]

2) Breakfast.[82]

3) The monks are summoned by the sound of the ‘big gong’[83] to the temple hall for the ‘first teaching session’,[84] conducted by the main khenpo.

4) The monks are summoned by the sound of the ‘small gong’[85] to do their first homework[86] in their quarters. Homework sessions are times when the monks are supposed to repeat the teachings out loud to themselves.

5) The chief cook summons the monks to lunch[87] by beating an iron triangle.

6) The monks are summoned by the sound of the ‘small gong’ for the ‘revision teachings’.[88] In this session ‘the assistant teacher’[89] repeats the teaching given by the main khenpo during the first teaching session. When he has completed his repetition, the students are free to ask questions.[90]

7) The monks are summoned by the sound of the ‘small gong’ for their second homework session.[91]

8) The monks are summoned to the main temple hall by the sound of the ‘conchshell’[92] to recite the protector liturgy,[93] in particular the twenty-one mantra [94]

recitation of ‘the lion-headed ḍākinī.

9) After the protector liturgy the monks must circumambulate the main temple hall three times. 10) Later, some monks ‘practice debate’[95] while others ‘discuss the teachings’.[96] 11) In the evening session[97] the monks are summomed by the sound of the ‘small

gong’[98] for their third homework.[99] 12) Finally, the sound of the ‘small gong’ indicates that the day’s work is over. The diligent may continue their study and meditation until the early morning hours.

Footnotes and references:

[1]:

The history of Dzongsar Monastery and the life story of Khenchen Kunga Wangchuk are based on the following texts: 1) rdzong gsar lo rgyus; 2) rdzong gsar dgon gzhung; 3) mkhan po kun dga’ dbang phyug gi lo rgyus; 4) rdzongs gsar bca’ yig and 5) mkhyen rab chos kyi ’od zer gyi gsung. These five texts were kindly provided and explained by Dzongsar Khenpo Khyenrab Wangchuk [rdzong gsar mkhan po mkhyen rab dbang phyug], a student of Khenchen Kunga Wangchuk.

[2]:

Dzongsar Trashi Lhatse Monastery [rdzong gsar bkra shis lha rtse’i dgon pa] is situated, according to present day Chinese administration, in a place called Khamche [khams bye], in the area of Menshö [sman shod sa khul], in Derge district [sde dge rdzong], in the autonomous Tibetan province of Kandze [dkar mdzes bod rigs rang skyong khul], in the state of Sechuan [krung go’i si khron zhing chen].

[3]:

rang byung lnga pa shing phag lo. According to tshig mdzod chen po the monastery was founded in 1253 [rab byung bzhi pa’i chu glang lo].

[4]:

After Chögyal Phakpa [chos rgyal ’phags pa] had founded the monastery, Gang Na Chöje [sgang sna chos rje] became Dzongsar Monastery’s dharma-throne-holder. To the present (2003) twenty-four throne-holders [khri rabs] have upheld that post. Later, Ngari Chöje [mnga’ ris chos rje] became the second dharma-throne-holder at Dzongsar Monastery, and the current Ngari Chöje is Dzongsar’s seventeenth throne-holder [khri bcu bdun]. Jamyang Khyentse Wangpo was the third great master at Dzongsar Monastery. His incarnation was Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. Presently, the third Dzongsar Khyentse, Thubten Chökyi Gyamtsho [thub bstan chos kyi rgya mtsho], is the head of Dzongsar Monastery.

[5]:

‘jam dbyangs mkhyen brtse’i dbang po

[6]:

Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], also known as Minyak Kunzang [mi nyag kun bzang], was a direct student of Paltrül Rinpoche.

[7]:

A shedra [bshad grva], literally ‘the section for teaching’, is the section of a monastery devoted to study of the five major and minor sciences, primarily Buddhist philosophy. In a major monastery of East Tibet, monks had the opportunity to specialize in ritual practice, meditation practice, administration or scholarly pursuits. Not every monastery in East Tibet had a shedra, but those shedras that were developed followed a very strict curriculum, with a series of texts that were to be studied and mastered in a particular order and within a certain time-frame. More details on the history of different East Tibetan shedras can be found later in the text.

[8]:

Dzongsar Shedra ‘Khamche Shedrup Dargye Ling’ [rdzongs sar khams bye bshad grva bshad sgrub dar rgyal gling] was built in the valley below the Dzongsar Monastery, which is situated on the top of a hill.

[9]:

rang byung bco lnga pa’i sa rta lo.

[10]:

kong sprul blo gros mtha’ yas

[11]:

dpal spungs

[12]:

According to a dream perception of Dzongsar Chökyi Lodro, Khenpo Zhenga was a tulku of Sakya Paṇḍita. Khenpo Zhenga was also considered to be an incarnation of the Ngor Thartse Khenchen Kunga Tenpe Gyaltsen [ngor thar rtse mkhan chen byams pa kun dga’ bstan pa’i rgyal mtshan]. Ga Ngakwang Legpa [sga ngag dbang legs pa] also identified Khenpo Zhenga as an incarnation of Sakya Paṇḍita.

[13]:

rtse lha khang gi yang thog

[14]:

rgya bzhung

[15]:

rtsa pod bzhi

[16]:

The ‘thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] are grouped as follows: The texts on vinaya [’dul ba] are: 1) Prātimokṣa-sūtra [so sor thar pa’i mdo] and 2) Vinaya-sūtra [‘dul ba mdo rtsa ba]; the texts on Madhyamaka [dbu ma] are: 3) Prajñāmadhyamaka-mūla [dbu ma rtsa ba shes rab], 4) Madhyamakāvatāra [dbu ma la ’jug pa], 5) Catuḥśataka-śāstra [bstan bcos bzhi brgya pa / dbu ma bzhi brgya pa] and 6) Bodhisattva-caryāvatāra [spyod ’jug] (The Nyingma tradition considers the Bodhisattva-caryāvatāra as a Madhyamaka text due to the importance of the wisdom chapter, while the Sakya tradition considers it to be mainly a Prajñāpāramitā text); the texts on Prajñāpāramitā [phar phyin] are: 7) Sūtrālaṃkāra [mdo sde rgyan], 8) Abhisamayālaṃkāra [mngon rtogs rgyan], 9) Madhyāntavibhaṇga [dbus mtha’ rnam ’byed], 10) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam ’byed] and 11) Uttara-tantra [rgyud bla ma]; the texts on Abhidharma [mngon pa] are: 12) Abhidharma-koṣa [chos mngon pa’i mdzod] and 13) Abhidharma-samuccaya [chos mngon pa kun las btus pa].

[17]:

bod gzhung

[18]:

rdzong gsar bshad grva

[19]:

mkhan rabs dang po

[20]:

Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu], also known as Urgyen Tenga [u rgyan bstan dga’], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He received extensive teachings on the ‘thirteen philosophical textbooks of Indian origin’ [gzhung chen bcu gsum] from Paltrül Rinpoche and also from Gyalse Zhenphen Thaye. Ön Urgyen Tendzin Norbu taught ‘the thirteen philosophical textbooks of Indian origin’ to his main lineage-holder Khenpo Zhenga. After Urgyen Tendzin Norbu passed away, Khenpo Zhenga became his successor at the Gemang hermitage [dge mang ri khrod] in Dzachukha [rdza chu kha] and taught for years at his teacher’s residence. Later, Khenpo Zhenga became the main khenpo [las thog mkhan po] at the Śrī Siṃha Shedra of Dzogchen Monastery. Khenpo Zhenga taught the entire ‘thirteen philosophical textbooks of Indian origin’ to Situ Pema Wangchuk Gyalpo [situ padma dbang phyug rgyal po] from Palpung [dpal spungs]. At that time, Khenpo Zhenga founded a shedra at Palpung Monastery. It was Situ Pema Wangchuk Gyalpo who requested Khenpo Zhenga to write the famous annotation commentaries to all thirteen great textbooks. The annotation commentary to the Bodhisattva-caryāvatāra was written by Khenpo Zhenga at Palpung monastery. Khenpo Zhenga also founded a shedra at the Sakya monastery called Kyegön Döndrub Ling [skyed dgon don ’grub gling]. Furthermore, Khenpo Zhenga also received many teachings on both sūtra and tantra from Loter Wangpo at a remote retreat center called Lasi Gang [la si sgang], Derge Lhündrub Teng [sde dge lhun grub steng]. At the same time, while receiving teachings from Loter Wangpo, he taught many students at Lasi Gang.

[21]:

Further students of Khenpo Zhenga were Dzogchen Khenpo Apal Rinpoche [rdzogs chen a dpal rin po che], Lama Gendün Rinpoche [bla ma dge ’dun rin po che], Dragyab Thubten Rinpoche [brag g.yab thub bstan rin po che], Dezhung Jamyang Namgyal [sde gzhung ’jam dbyangs rnam rgyal], Nalenḍa Thegchok Tendzin [na len ḍa theg mchog bstan ’dzin], Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros], Khenchen Samten Lodro [mkhan chen bsam gtan blo gros], Ga Nagwang Lekpa [sga ngag dbang legs pa] and many others.

[22]:

ga pa mkhan po ’jam rgyal / mkhan po ’jam dbyangs rgyal mtshan.

[23]:

dbon stod mkhyen rab chos kyi ’od zer.

[24]:

sde gzhung sprul sku a ’jam rin po che.

[25]:

sde bzhung sprul sku ’jam dbyangs kun dga’ bstan pa’i rgyal mtshan.

[26]:

ngor khang sar mkhan chen ngag dbang blo gros gzhan phan snying po.

[27]:

Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer] was born at Önpo Tö [dbon po stod], a one-day journey to the north of Tangyal Trülpe Lhakhang [thang rgyal sprul pa’i lha khang]. At a young age he met Mipham Rinpoche (1846-1912), who asked his name. The boy replied, “My name is Khyenrab Özer from Öntö.” Mipham placed the child’s hand on top of his head and said, “As of now your name is Öntö Khyenrab Chökyi Özer.” Under the guidance of Loter Wangpo [blo gter dbang po], Öntö Khyenrab Chökyi Özer studied ‘the thirteen philosophical textbooks of Indian origin’ [gzhung chen bcu gsum], ‘the eighteen famous textbooks’ [grags chen bco brgyad] and the writings of Gorampa. Loter Wangpo himself had received the Bodhisattva-caryāvatāra and most of the ‘the thirteen great textbooks of Indian origin’ from Thubten Senge Rabgye [thub bstan seng ge rab rgyas], also known as Mipham Senge Rabgye [mi pham seng ge rab rgyas]. Thubten Senge Rabgye was a khenpo from Gorampa’s monastery in Tsang [gtsang] called ‘Thubten Namgyal Ling’ [thub bstan rnam rgyal gling]. After Loter Wangpo passed away, Öntö Khyenrab Chökyi Özer began to study with Khenpo Zhenga. Öntö Khyenrab Chökyi Özer’s other teachers were Mipham Rinpoche [mi pham rin po che], Ga Ngakwang Lekpa [sga ngag dbang legs pa], Jamyang Khyentse Chökyi Lodro [’jam dbyangs mkhyen brtse chos kyi blo gros] and Situ Pema Wangchuk Gyalpo [situ padma dbang phyug rgyal po]. Öntö Khyenrab Chökyi Özer was considered to be the most excellent of Khenpo Zhenga’s Sakya students; he was said to be able to teach exactly like Khenpo Zhenga. Therefore, Khenpo Zhenga appointed him to be the second khenpo at Dzongsar Shedra. Dilgo Khyentse Rinpoche [dil mgo mkhyen brtse rin po che] said that Öntö Khyenrab Chökyi Özer was an incarnation of Ngor Pönlob Ngakwang Legdrub [ngor dpon slob ngag dbang legs grub].

[28]:

brag g.yab blo gros

[29]:

khang dmar rin chen.

[30]:

mkhan chen mdo srib thub bstan rgyal mtshan.

[31]:

sde gzhung sprul sku a ’jam rin po che.

[32]:

’dzin pa dge tshul.

[33]:

sde gzhung chos ’phel.

[34]:

go ’jo tshe dbang lha dar

[35]:

skye dgu phrin las chos ’phel .

[36]:

bla ma nag dga’

[37]:

khri ’du mkhan po

[38]:

spang shar mkhan po

[39]:

gzhi’u mdo mkhan po bkra shis bsam ’grub.

[40]:

situ padma dbang phyug rgyal po

[41]:

Also he started a shedra close to his own Öntö Monastery [dbon stod dgon pa], at a place called Lhünpo Tse [lhun po rtse], where he began to teach a group of fifty students from all different schools and monasteries of East Tibet. He taught at the shedra of Öntö Monastery for twenty years. In 1958, the Chinese occupation army arrived in East Tibet, threw Öntö Khyenrab Chökyi Özer and all monks into prison and destroyed the shedra. Khenchen Öntö Khyenrab Chökyi Özer died in prison.

[42]:

Öntö Khyenrab Chökyi Özer had previously founded a shedra at Derge Gönchen Monastery [sde dge dgon chen].

[43]:

Gapa Khenpo Jamgyal [ga pa mkhan po ’jam rgyal] or Khenpo Jamyang Gyaltshen [mkhan po ’jam dbyangs rgyal mtshan] came originally from Ga Tharlam Monastery [sga thar lam dgon]. At the age of seventeen he went Ngor Evam Chöden Monastery [ngor e vaṃ chos ldan dgon pa], in Central Tibet where he received the precepts of full monk ordination [dge slong sdom pa] and many teachings on sūtra and tantra from Ngor Khangsar Khenpo Ngawang Lodro Nyingpo [ngor khang sar mkhan po ngag dbang blo gros snying po].

[44]:

His teachers were Jamyang Khyentse Wangpo [’jam dbyangs mkhyen brtse dbang po], Ön Urgyen Tendzin Norbu [dbon urgyan bstan ’dzin nor bu], Loter Wangpo [blo gter dbang po], Drakra Jamyang Chökyi Nyima [brag ra ’jam dbyang chos kyi nyi ma], Lama Nyiga Rinpoche [blo ma nyi dga’ rin po che] and Khenpo Zhenga [mkhan po gzhan dga’]. Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros] had identified him as an incarnation of Gorampa [go ram pa]. Gapa Khenpo Jamgyal died at the Jangchub Hermitage [byang chub ri khrod], which belongs to Dzongsar Monastery. Gapa Khenpo Jamgyal had the woodblocks of the collected works of Gorampa carved.

[45]:

rdzogs chen dge mang ri khrod

[46]:

dbon po bstan lu

[47]:

ye na chos ’phel rab rgyas.

[48]:

gser ljong ’jam dbyangs dge legs.

[49]:

rdzong gsar mkhyen brtse chos kyi blo gros.

[50]:

sde gzhung kun bzang nyi ma.

[51]:

mkhan chen mdo srib thub bstan rgyal mtshan.

[52]:

Dezhung Chöphel [sde gzhung chos ’phel] came from Lethang Dezhung Monastery [le thang sde gzhung]. His teachers were Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros], Khenpo Zhenga [mkhan po gzhan dga’], Ga Ngakwang Lekpa [sga ngag dbang legs pa], Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer] and many others.

[53]:

Dragyab Lodro [brag g.yab blo gros] came from Drabyab Sakya Monastery [brag g.yab sa skya dgon pa]. His teachers were Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], Gapa Khenpo Jamgyal [sga pa mkhan po ’jam rgyal] and Ga Ngakwang Lekpa [sga ngag dbang legs pa] and Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. He was famous for being able to teach exactly like Öntö Khyenrab Chökyi Özer taught, who in turn was said to have taught exactly like Khenpo Zhenga [mkhan po gzhan dga’]. The Chinese occupation army put Dragyab Lodro in prison, were he was tortured for many years. Whenever he had an opportunity, he taught his follow inmates. Drayab Lodro [brag skyabs blo gros] wrote a commentary on the wisdom chapter [shes rab le’u’i ’grel pa].

[54]:

Khenpo Ape Yönten Zangpo [mkhan po a pad yon tan bzang po].

[55]:

When Khenpo Triso Rinchen [mkhan po khri so rin chen] was a student at Dzongsar Shedra, he studied day and night. At night he would read books by the light of a butter lamp [mchod me] or with the dim light of an incense stick [spos]. At night when the moon was shining, he read by following the light of the moon, wandering up and down the hills of Dzongsar Monastery. Later, Khenpo Triso Rinchen became one of the greatest Sakya scholars in India and Nepal. Among his famous students in India today are Nyingma Khenpo Namdöl [rnying ma mkhan po rnam grol] and Sakya Khenpo Gyamtsho [sa skya mkhan po rgya mtsho].

[56]:

Khang Mar Rinchen [khang dmar rin chen] came from Khang Mar Monastery [khang mar dgon], a Nyingma monastery, situated in the eastern part of Derge district, in Terlung [gter lung]. His teachers were Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], Kathok Situ Rinpoche [kaḥ thog situ rin po che] and Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. For a large part of his life he stayed in retreat.

[57]:

Later, ordered by Dzongsar Khyentse Chökyi Lodro, he started a shedra at the monastery of Neten Chokling Rinpoche [gnas brtan mchog gling rin po che], where he taught as the main khenpo for a few years.

[58]:

Khenchen Dosib Thubten Gyaltsen [mdo srib thub bstan rgyal mtshan] was born in 1902 [rab byung bco lnga chu stag], in the western part of Derge district, in Renda [re mda’]. At the age of eleven, he became monk at Dosib Monastery [mdo srib dgon], a monastery following the Ngor lineage of the Sakya school. His teachers were Dzogchen Khenpo Apal [rdzogs chen mkhen po a dpal], Dosib Khenpo Ngakwang Damchö [mdo srib mkhan po ngag dbang dam chos], Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], Gapa Khenpo Jamgyal [sga pa mkhan po ’jam rgyal], Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros] and Khardo Khenchen [mkhar mdo mkhan chen]. From Dzogchen Khenpo Apal he received teachings on the Bodhisattva-caryāvatāra [spyod ’jug], Prajñāmadhyamaka-mūla [dbu ma rtsa ba shes rab], Madhyamakāvatāra [dbu ma la ’jug pa] and many other texts. At Dzongsar Shedra he studied for eight years under Öntö Khyenrab Chökyi Özer and Gapa Khenpo Jamgyal. After these eight years of intensive study, he taught for three years at Dzongsar Shedra as an ‘assistant teacher’ [skyor dpon]. At the age of 28 he returned to Dosib Monastery, where he served as the main khenpo. Furthermore, he taught at Rabten Monastery [rab bstan dgon pa] and at Öntön Monastery [dbon stod dgon pa], where he assisted his teacher Öntö Khyenrab Chökyi Özer. Later, he taught at Ditok Monastery [’di thog dgon pa]. At the age of thirty-five, he returned to Dosib Monastery, where he taught the Bodhisattva-caryāvatāra and other texts to twenty-four students.

[59]:

mkhan po a pad yon tan bzang po

[60]:

mkhan po khri so rin chen

[61]:

nyi nyag dam chos

[62]:

brag g.yab chos dar.

[63]:

’di thog thub bstan snyan grags

[64]:

brag g.yab mkhyen rab seng ge

[65]:

gdong thog mchog sprul.

[66]:

brag g.yab pad dam.

[67]:

pad va sprul sku.

[68]:

nya brag sprul sku

[69]:

spo dgon bla ma don rgyal

[70]:

sgang tog / sgang thog.

[71]:

He was considered to be the foremost student of Öntö Khyenrab Chökyi Özer and Dzongsar Khyentse Chökyi Lodro. He was Khenpo Kunga Wangchuk’s uncle as well as his main sūtra teacher.

[72]:

Minyak Damchö [mi nyag dam chos] came from Lhagang Monastery [lha sgang dgon pa], which had been erected by Chögyal Phakpa [chos rgyal ’phags pa]. For eight years he studied at Dzongsar Shedra, during which time he served as an ‘assistant teacher’ [skyor dpon] for four years. His teachers were Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros], Khenchen Dosib Thubten Gyaltsen [mdo srib thub bstan rgyal mtshan] and Khenpo Triso Rinchen [mkhan po khri so rin chen]. After he had completed his studies, he returned to his monastery. A few years later he was summoned by Dzongsar Khyentse Chökyi Lodro to teach at Dzongsar.

[73]:

Dragyab Khyenrab Senge [brag g.yab mkhyen rab seng ge] came from Tsongsar Monastery in Dragyab [brag g.yab rtsong sar dgon]. His teachers were Khenchen Dosib Thubten Gyaltsen [mdo srib thub bstan rgyal mtshan], Dragyab Lodro [brag g.yab blo gros], Dezhung Chöphel [sde gzhung chos ’phel], Dezhung Tulku Ajam Rinpoche [sde gzhung sprul sku a ’jam rin po che ] and Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. As Dragyab Lodro’s servant, he received many teachings from him. He later went to Dzongsar Shedra and studied under Khenchen Dosib Thubten Gyaltsen for five years. During that time he served for a few years as an ‘assistant teacher’ [skyor dpon].

[74]:

rdzong gsar mnga’ ris bla brang.

[75]:

Khenpo Pema Damchö’s [mkhan po padma dam chos] teachers were: Dragyab Lodro [brag g.yab blo gros] and Khenpo Dragyab Khyenrab Senge [brag g.yab mkhyen rab seng ge].

[76]:

rdzong gsar mkhyen brtse sku phreng gsum pa thub bstan chos kyi rgya mtsho.

[77]:

thub bstan rab gsal / phun tshogs rnam rgyal.

[78]:

gdong tshong tshe brtan.

[79]:

thun rnga

[80]:

dung

[81]:

‘The three continuous practices’ [rgyun chags gsum pa] are 1) recitation of the Heart-sūtra [sher snying], 2) offering prostrations [phyag ’tshal ba] and 3) dedication [bsngo ba].

[82]:

gsol ja

[83]:

kha rnga

[84]:

chos khrid dang po

[85]:

thun rnga

[86]:

rang sbyong dang po

[87]:

gsol tshigs

[88]:

skyor khrid

[89]:

skyor dpon

[90]:

’dri ba dris lan

[91]:

rang sbyong gnyis pa

[92]:

dung

[93]:

gsol kha

[94]:

seng mdong ma’i bsnyen pa

[95]:

rtags bsal gtong ba

[96]:

bgro gleng byed pa

[97]:

dgong thun

[98]:

thun rnga

[99]:

rang sbyong gsum pa

Like what you read? Consider supporting this website: