Biography Lingtrul

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Concise Biography Tracing the Liberating Activities of the Earlier and Later Reincarnations of the Omniscient Ling Lama [Lingtrul Rinpoche]

Ì ‡ë<-o:-!-+#-&ë<-U¨7Ü-0"7-+eÜ$<-<ßÊ Ê M-Q,-:ë$<-U¨7Ü-T©,-iá/-2ì0-/ß-/gÊ Ê #$-7¸¥:-Eë-Bè7Ü-9ë:-#9-/<0-0*7-8<Ê Ê 9Ü#<-/{7Ü-Ü-+ý:-7ië-/7Ü-0#ë,-ý9-7¸¥+Ê Ê Within the sky-womb of unelaborated, originally pure Dharmakaya, The spontaneously present Sambhogakaya— mandala of five certainties, appears vividly. In accordance with the needs of beings to be tamed, the playful vajra dance manifests in boundless, inconceivable ways. O Protector of Beings, crowning glory of all the hundred Buddha families and deities, to you I bow! Having preceded with the traditional expression of homage, I shall herein tell the biography of the Omniscient Ling Lama “Rigzin Chokyi Dorje,” the one who is incomparable in the three worlds, who has been unanimously praised as the combined wisdom-mind emanation of both the Lord of Dharma— Longchenpa, and the Great Pandita—Vimalamitra, by such masters as Drubje Kunzang Zhenphen, Adzom Drukter, Pema Duddul Wangchuk Lingpa, Rigzin Deshek Lingpa, and others. In the fire-ox year of the fifteenth Tibetan Rabjung, during the waxing moon, on the tenth lunar day (Guru Rinpoche Day) of the Wo-month, he took birth to the patriarchal line of the Ling family. As soon as he emerged from the womb, he immediately opened his eyes, gazed straight ahead, and sung the unborn syllable Ah to a melody. Since a tiny age, he had many visions of deities and Dharma protectors, would receive prophecies, and was always held under their protection. He possessed natural, innate kindness, compassion, faith, renunciation for samsara, and so forth, and knew how to read effortlessly. At the age of six, he beheld a direct vision of the Supreme

2 Teacher, the Lord of the Shakyas, Buddha Shakyamuni. The Buddha placed his hand on the Tulku’s crown, promising to act as his spiritual teacher, and passed down as his inheritance the entire ocean of Sutras and Tantras. From then on, day and night, all appearances that arose to the Tulku’s awareness were seen as one in the infinite expanse of luminosity, the mandala of Dharmakaya, so that from many Buddhas and Bodhisattvas, he received tantric empowerments, transmissions, and direct oral instructions. Even though in terms of age he was still extremely young, his awakened mind stream had already become a treasury of Dharma. Beginning from the age of twelve, from Kathog Situ Jungnay, Lingter Pema Dechen Rolpa Tzal, Lingtrul Pema Lungtok Gyatso, and so forth, he received the entire totality of empowerments, oral transmissions, naked instructions, practice instructions, along with ritual training for the entire cycle of the collected Dharma Teachings of Rigzin Duddul Dorje and Terchen Longsal Nyingpo, from his own tradition of Pal Gyalwai Kathog lineage. In addition, he received the complete instructions for all the main teachings of Secret Mantra, including the entirety of the seventeen Maha-Tantras of Yangzab Nyingpo (The Essence of the Extremely Profound), the seven treasures of Longchenpa, the Ngalso Korsum (Three Cycles of Resting), the Nyingthik Yabzhi, and so forth. He was exceptional in how he pleased the minds of all of his precious Gurus, and was recognized as a pre-destined holder of the ocean of sutras, tantras, and oral instructions. In particular, he was formally instated as a Dharma custodian of the Teachings of the Secret Longchen Nyingthik lineage. At the age of twenty-one, he took monk ordination and received the entirety of Upasaka vows from Situ Chokyi Jungnay, becoming the crowning ornament of many sanghas. In general, this very master was already a Buddha, had already awakened as the essence of the primordial Buddha Kuntuzangpo, but thinking of beings to be tamed, he manifested the display of engaging in the numerous stages of purification and accumulation practices (Ngondro preliminaries). Staying in unpredictable solitary retreat places, he struck the vital points of Development and Completion stage practices, and brought to culmination the approach and accomplishment retreats on the Three Roots and associate protector accomplishment practices, all unique to the Early Translation Nyingma tradition. He actually gained the signs of attaining siddhis and engaged in boundless enlightened activities, both visibly apparent and invisible, such as employing the protectors as his attendants, and so forth. In particular, he stayed numerous years in the Kharri retreat cave. There he gained conversance with the vital points of Dzogpa Chenpo, increasing his familiarity with the essential points. He attained [mastery of the two visions of Thogal:] “directly perceiving the true nature, Dharmata,” and “the continual increase of meditative experiences and visions.”

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When staying in the mountain retreat hermitage of Sanag Rigen, he achieved [the final two visions of Thogal,] “awareness reaching culmination,” and “the exhaustion of subject-object phenomena into Dharmata—the true nature itself,” and thus manifested the attainment of Buddhahood in the translucent rainbow body. [But he did not actually pass away at that time.] Afterward, he founded his great seat, this monastery of Thraling Gonpa, where he spread the Buddha’s Teachings on a vast scale through the three modes of study, practice, and activity. Moreover, he turned the wheel of profound and vast Dharma to countless disciples of varying backgrounds and traditions. In particular, waving aloft the victory banner of the Teachings of the Secret Longchen Nyingthik tradition, he took such close and extraordinary disciples as the Intrinsic Awareness Holder Gyatok Lama Gelo, the Mani-Lama Pema Siddhi, the Amdo Geshe Jampal Rolpai Lodro, the Great Treasure Revealer of Khamtsang, Terchen Garwang Drodul Lingpa, the senior Khenpo Pema Lodro, Chogzik Tenpai Nyima, the Senior Khenpo Depa Ten, and so forth. Nyingma and Sarma students alike revered him, and his renown spread far and wide throughout all directions. Many monasteries and Dharma communities venerated him above their heads. Finally, at the age of seventy-eight, in the male wood horse year, on the tenth day (Guru Rinpoche day) of the winter month Gundawara, without even the slightest signs of illness or pain, he sat up and gazed out with the gaze of Dharmakaya, placed his hands [on his knees] in the [Dzogchen] mudra of “resting mind at ease in its true nature,” and gazing penetratingly straight ahead, he merged in non-dual absorption with the luminosity—the basic space of Dharmakaya. Headed primarily by his own monastery and joined by the general community of students, an extensive cremation ceremony was conducted [in which his relics and remains were] offered in a ritual fire, and all prayed intensely and diligently for his swift return. Tongza Khenpo Trashi Gyatso, Lama Ewam, and Lama Ngawang Rabgye took their seats as substitute throne-holders, over-looking the Lamas and monks and all the disciples and sanghas. They asked Kathog Chagtrul Pema Thrinley Gyatso if a reincarnation had taken birth yet, and if so, they earnestly requested that he please find the reincarnation and confirm it. Due to the profound interconnection between Kathog Chagtrul Rinpoche and his mother monastery, this master took personal responsibility for finding Ling Lama’s tulku, and revealed a ciphered prophesy that indicated the tulku’s whereabouts. The lines read:

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Ì /g-;Ü<-&ë<-uÜ$-+/$-Q,-dë#<Î 7ië<-Q,-(Ü,-#(Ü<-dè+-&-9ßÎ */<-`Ü-&-73Ý,-,ë9-/ß7Ü -0Ü$-Î ;è<-9/-&-73Ý,-<ë#-ýë-/67Î N#<-8ß:->-8Ü-Zè-/-9ßÎ aè7ß-:ß#-:ë-#<:-eè+#(,Î 8-02,-H+-e³$-,ÜH-!Î XÜ$-*Ü#-/Y,-ý7Ü-/+#-ýë-7e³$-Î In the magnetizing power-region [i.e., the western direction] of Tashi Choling, Two and a half days’ distance by horseback, To the skillful means half named Norbu, And the wisdom half Sogpo Za, In the A-district of Chakyul (Golok), In the year of the sheep, the child will come to the illuminating Nyen lineage [here, illuminating is a code-word for the father, or male aspect]. This amazing, incredible Nirmanikaya Will emerge as the custodian of the Nyingthik Teachings. Just as the prophesy indicated, six months after the Lord Lama had passed on to the pure land, during the holy month of Sagadawa, in the year of the sheep, to his father Nyenchen Norbu, and his mother Sogpo Za-drug, seeing the auspicious interdependence of the year and this union of skillful means and wisdom, he entered his mother’s womb as if entering an immeasurable deity-palace. In the holy month of Chotrul Dawa, on the tenth day (Guru Rinpoche day) of the year of the fire-monkey, the thirtieth anniversary of the sixteenth Tibetan Rabjung, amidst incredible signs, he was born to these parents in the A-kyong region of Golok. At the age of three, in dependence upon the words of the prophecy, after investigations were made, he was identified and taken under the care of Thraling Monastery. He was offered a name and clothes, but due to the changing times, there was no opportunity then for a formal enthronement. Later, in the male iron-monkey year of 1980, when the Buddha’s Teachings were being revived and were flourishing again in Thraling monastery, he formally assumed his seat at the monastery and took monk-ordination. The grand re-opening of the monastery and his formal enthronement ceremony were performed extensively. He was formally installed as the master and holder of the entire Thraling monastery, the singular Lord of Refuge for all the Lamas, monks, sangha, and lay community of disciples there. At that time the Lord Lama (Lingtrul Rinpoche) was twenty-five years old. In fact, this Lord Lama had in his previous life already brought the four visions (of Thogal) to their highest level of culmination, and had thus reached

5 the primordial citadel of Awakening. Yet, enacting the skillful means of taming beings, and recognizing that he must go through the process of inheriting the lineage through initiations passed on from the Sugatas, he humbly studied at the feet of many great masters, including the two reincarnate Khenpos of his own monastery, Yongdzin Rinpoche, Kathog Mogtrul, and so forth, receiving an ocean-like wealth of Teachings on the Sutras, Tantras, the canonical Teachings (Kama), the Hidden Teachings and practices (Terma), Pure Vision, and so forth. In particular, he studied under the yogin-master of the profound and secret Dzogpa Chenpo, emanation1 of Gyalwang Longchenpa, the Illustrious Vajradhara himself (Lingtrul Rinpoche’s Root Lama), Drubwang Khenchen Munsel Rinpoche. He served his Teacher impeccably through the three ways of pleasing the Lama, and received instructions and transmissions of the Sutras and Tantras in general, and especially, the ripening empowerments, profound transmissions, and liberating direct oral instructions, naked experiential instructions, and practical essential instructions on the Kama and Terma Teachings of the Secret Nyingthik Tradition. All the wisdom and knowledge encompassed in the profound and expansive Dharma treasury of his Precious Lama’s awakened wisdom mind was bestowed onto him, like pouring the contents of one vase into another and filling it to the brim. The supreme Tulku became a treasury of the ocean of his Master’s instructions. His Holiness Khenchen Munsel Rinpoche praised the Tulku and held him closest to his heart, regarding him as the crème among all of his closest disciples and heart sons. He bestowed on him the name Ka%-dak Choying Dorje [which means, Vajra of the Primordially Pure Dharmadhattu], passed on to him and entrusted to him the Secret Nyingthik Teachings, and made profound and extensive aspiration prayers for Lingtrul Rinpoche to bring unlimited benefit to beings without bias or partiality. Lingtrul Rinpoche spent many number of years at the feet of his supreme Lord of Refuge, gaining conversance and increasing his familiarity with the vital points of listening, contemplating, and meditating in general, and particularly, the Development stage and Completion stage practices, and the Great Perfection. He continued to progress along the stages and the paths, and achieved amazing signs of accomplishment. In the year of the fire rabbit, Lingtrul Rinpoche returned to visit his home monastery, remaining there about two or three years to assume his responsibilities as head of the monastery. During that time, he spread and increased the Teachings and practices specific to his monastery. Then, in the female earth snake year, discarding like spittle the trappings of high position, [name, power,] and activities that puff up the eight [worldly Note: The Tibetan word is zhal skyin—I am not certain of the exact denotation; “emanation” is a provisional meaning-translation. 1

6 concerns], he left for Utzang (Central Tibet). There he visited the sacred retreat sites and sites of accomplishment of the great beings, including accomplishment sites of the Lord of all the Jinas, Guru Padmasambhava, like Samye, and sites of the twenty-five disciples—the king and subjects, the eighty Mahasiddhas of Yerwa, the four-hundred hermits—the great meditation masters of Chowori, and so forth. There he sealed the strict boundaries of retreat, and although already a primordially-awakened Buddha, he manifested the re-awakening into Buddhahood, actualizing the Dharmakaya, which fulfills one’s own purpose. Now the time had come for him to enact the enlightened deeds of the Rupakaya to fulfill the purpose of others. He traveled to India, land of the Illustrious Ones, and many regions, extending immense benefit to beings on a vast scale. At present, Lingtrul Rinpoche abides in North America, having established a Dharma center and securing the foundation of the Buddha’s Teachings in America. He is alive and well, abiding as the glory of the Teachings and beings as the essential nature of an Immortal Longevity Deity, beyond birth, death, aging, and decay. Thus has been said.

Ì /Y,-ý7Ü-+ý:-b²9-v-07Ü-5/<-ý+-/D,Ê Ê /Y,-73Ý,-þè<-/ß-<-Yè$-8ë$<-:-a/Ê Ê /Y,-ý7Ü-‚Ü,-/+#-0$7-*$-7eë9-/-{<Ê Ê /Y,-ý-8ß,-9Ü$-#,<-ý7Ü-/g-;Ü<-;ë# Ê TAN PAI PAL-GYUR LAMAI SHAP-PED TAN

May the lotus feet of the Lama, the glory of the Teachings, remain firm!

TAN-DZIN KYE-BU SA-TENG YONG-LA KHYAB

May the land be permeated by awakened beings, holders of the Teachings!

TAN PAI JIN-DAK NGA-THANG JORWA GYAY

May the sovereignty and affluence of the Teachings’ benefactors increase,

TAN PA YUN-RING NAY PAI TRA SHI SHOG

And may there be auspiciousness for the Teachings to remain a long time!

This biography has been written by Jigme Kunzang Gyaltsen [Khentrul Kunzang Rinpoche], who was born into the Dharma lineage of Thraling, and who shares a deep connection with Lingtrul Rinpoche due to the interdependence of previous karma and aspiration prayers.