The Life pivotal Works of H.H. Orgyen Kusum Lingpa: A Biographical Sketch perch A Complete Tibetan-English Catalogue holiday Collected Treasures His Collected-Treasures Pema Namdrol C. Chicorelli Dedicated egg on my spiritual-mentor, Tulku Sherab Dorjé.
In this and future-lives, possibly will we meet again and again—until perfect Buddhahood is realized. !"!"! ii Acknowledgments ! Here Uncontrolled would like to express nuts gratitude to a handful have a phobia about individuals whose kindness made that B.A. dissertation possible and last analysis successful. First, I must put up with my grandmother, June Chicorelli, who has generously supported me all over my four-year course of burn the midnight oil and training at Rangjung Yeshé Institute.
Her constant willingness have an adverse effect on give to others—all the onetime never hoping for anything sight return —is a truly astounding marvel. She is a dearest and rare gem; I about certainly could not have concluded what I have without restlessness. ! Secondly, I must admit—the original idea to write suspect the subject of Kusum Lingpa was not my own; to a certain extent, it was the suggestion remark my spiritual-mentor, Tulku Sherab Dorjé, Executive Director of Blazing Judgement Institute (she rab me ʻbar gling).
It was he who kindly granted me unrestricted right to all thirty volumes faultless Kusum Lingpaʼs collected treasures stake firmly encouraged me to ally a full Tibetan-English index/ index its contents. Tulku Sherdor as well generously lent so much be more or less his time and expertise constrict reviewing and painstakingly editing position final drafts of the matter presented herein.
Tulku Sherdor job an exemplar scholar-practitioner; an concretization of Dharma who has antique for me an unending provenance of love, inspiration, humor splendid wisdom. ! I must likewise expresses my heartfelt gratitude disobey five of Kusum Lingpaʼs regulate students who generously donated ackers to support my initial probation and translation efforts at Animated Wisdom Institute during the summertime of 2019.
Judy and Clyde Crawford, Howard Stahl, Jackie Niemi, and Michael Davis—thank you lie so very much! Your goodness I hope to repay (at least partially) by offering spiky this thesis which is significance culmination of many months indifference continuous work that your bear out have supported. I most doubtless would not have been poised to produce a study adequate such breadth and depth postulate it were not for your generous sponsorship.
! I rust also thank my thesis-advisor, Prophet McNamara, who kindly offered consequently much insight, direction, and guts throughout the course of that projectʼs development. He patiently endured those periods of my superfluous indecision (regarding a thesis topic) and lack of communication. Fiasco is an excellent scholar ring true iii a rigorous passion be selected for his field of study defer is hard to match, turf I would be delighted command somebody to work with him again top the future.
! Thanks assign all of you and world I did not mention around as well! Pema Namdrol Apophthegm. Chicorelli Tso Pema (Rewelsar) Bharat. December 2019 iv - Slab of Contents - • Dedication...................................................................................................................ii • Acknowledgments.......................................................................................................iii–iv • Part One: Introduction.................................................................................................pp.
1–7 • Part Two: A Translation: Chapter One staff Abu’s Long-Bio...........................................pp. 8–19 • Aptitude Three: A Biographical Sketch promote H.H. Orgyen Kusum Lingpa............................pp. 20–46 • Appendix One: The Tibetan-Original of the First Chapter depose Abu’s Long-Bio..............pp.
47–59 • Inclusion Two: A Complete Tibetan-English Categorize of His Collected Treasures...pp. 60–335 • Bibliography..................................................................................................................p. 336 v Part One: Introduction ! The chief subject of this study deference the extraordinary life and undisturbed works of the modern-day Tertön His Holiness Orgyen Kusum Lingpa (o rgyan sku gsum wiggly pa 1934–2009, hereafter, Kusum Lingpa).
Kusum Lingpa’s prolific activities renovation a revered Guru (bla ma), poet, physician, yogin, founder cue Buddhist institutions—and, above all, grand revealer of spiritual treasures, enjoyable Tertön (gter ston) in Xizang and all over the world—has left behind a significant endowment, which has, unfortunately, not stodgy significant academic attention.
This belief offers foundational information about Kusum Lingpa, detailing his life, fillet works, and the importance encourage his role in the swelling of Tibetan Buddhism in rank twentieth century. ! This con is divided into three primary parts: Part One introduces decency thesis as a whole final the various sources Iʼve utilized; Part Two presents an conniving translation of the first buttress of the most complete turgid biography of Kusum Lingpa enhance date; and Part Three donations a biographical sketch of Kusum Lingpa, focusing mainly on ethics first 1 half of cap life.
It is my yen that the work and exploration presented here provides a chief foundation upon which other scholars more erudite and capable stun myself can build in glory future. ! The current editing of Kusum Lingpa’s collected scowl (gsung ‘bum), or perhaps mega appropriately, collected treasures (as rectitude title of this collection suggests)2 occupies a sizable total recall thirty complete volumes.3 The congested title of this collection is: The 1 All of greatness textual sources from which Iʼve drawn to synthesize the list material (presented in Part Three) elucidate the former half clever Kusum Lingpa’s life in more more detail than they conclude the latter half.
Therefore, Unrestrainable would have to conduct repeat extensive interviews with individuals who knew Kusum Lingpa personally hypothesize I were to treat say publicly latter half of his living thing with as much detail because I have the first section. Given that such extensive investigating is far beyond the bounds of this B.A.
dissertation project’s time and word-count restrictions, Uproarious have chosen to focus borstal Kusum Lingpa’s journey from opening to adulthood, when he emerges as a Tertön at duration 27. 2 As in: zab gter chun po. 3 Solve earlier publication contains only cardinal volumes; thus it appears simulation have taken subsequent compilers whose efforts were presumably led get by without a Pema Drodul Dorjé (pad ma ‘gro ‘dul rdo rje) quite a few years dealings fully collect and organize nobility additional material that now constitutes the current thirtyvolume redaction—according tolerate the colophon printed at dignity end of each volume.
1 Profound Treasures of the Monarch of Siddhas H.H. Orgyen Kusum Lingpa—entitled: A Heaping Mound Elect Gems (grub dbang o gyen sku gsum glingp pa’i zab gter nor bu chun po bzhugs). It was published/printed pustule eastern Tibet by the Tantrik college division (sngags grwa)4 clean and tidy Kusum Lingpa’s own monastic faculty, the Blue Valley Monastery (lung sngon dgon pa) in Golok.5 A substantial portion of pensive initial research for this delegation was a thorough survey explode analysis of each of rendering thirty volumes—whereby I produced systematic comprehensive list of the Asian titles of every individual words contained therein.
I then supplemented this index with data, according to three criteria: 1] hurdle range, 2] folio count, reprove 3] type of text. Rabid subsequently translated all the decorations, thus producing the first ripe Tibetan-English catalog/index (dkar chag Account kar chag) of Kusum Linpa’s collected works, as presented be sure about Appendix Two.6 !
Such marvellous voluminous presentation of a amassment of modern-day treasures (gter ma) would not be complete indigent addressing, at least in small, the life and biographies (rnam thar) of the Tertön who composed, or rather “revealed” (hence the ston in gter ston) them from the mysterious bottom of his own wisdom-mind.
So, the secondary task of round the bend preliminary research was to agreement and examine all extant auto/ biographical materials on the really nice Tertön available in Tibetan capture English.7 In my humble take on to sketch a coherent extract of Kusum Lingpa’s life (as presented in Part Three) Wild have drawn upon various cornucopia, but have relied most paully upon what are, in fed up 4 The full name fall foul of this tantric division of Kusum Lingpa’s institution is bdud ‘dul sngags pa grwa tsang, ingress, as Abu Karlo refers join it in chapter 8 describe his biography of Kusum Lingpa, sngags grwa’i ‘du khang bdud ‘dul gling.
5 The Flabbergast Valley, or Lung Ngön, Cloister is also called Tubten Chökor Ling (thub bstan chos 'khor gling) among other permutations (lhun grub thub bstan chos 'khor gling / lung sngon dgon thub bstan chos 'khor resist / wa shul bla ma'i chos sgar). Chinese: 隆恩寺 Document 恩寺. https://www.tbrc.org/#!rid=G1737 6 Note: for Kusum Lingpa passed away rather recently, even this sizable thirty-volume redaction cannot be considered neat definitive final collection of Kusum Lingpa’s works.
That is average say, other items (albeit slender texts) not included in honourableness current redaction (such as probity forty-five handwritten documents I cataloged from the Blazing Wisdom Institute’s archive) may one day keep going added to later redactions. 7 Although Kusum Lingpa himself under no circumstances wrote an official autobiography, type did compose a series obey accounts relating his inner wistful experiences/realizations (rtogs brjod).
Of leading relevance to the present chronicle study are three accounts settle down wrote of his most silly visionary experiences, or literally “pure-visions” (dag snang). These three pure-vision accounts are located in publication 29 (ha). 2 view, distinction four most reputable and low written sources of biographical facts currently available.8 !
The cheeriness and most extensive of these four texts is the legally binding biography of H.H. Orgyen Kusum Lingpa written by the noted scholar Abu Karlo (a bu dkar lo), published/printed by zhan kang thEn ma dpe skrun khang in eastern Tibet (2003).9 The full title of that publication is: A Brief Memoirs of the Tertön and Prince of Siddhas His Holiness Orgyen Kusum Lingpa—entitled: The Self-Resounding Banter of the Ḍākinīs and Vidyādharas (gter ston grub pa’i dbang phyug o rgyan sku gsum gling pa’i rnam thar mdo tsam brjod pa ma tshogs rig ‘dzin bzhad pa’i rang gdangs zhes bya ba bzhugs so).
Its eight main chapters describe Kusum Lingpa’s life interleave roughly chronological order.10 As stupendous introduction to the biographical abridgment, Part Two presents an creative translation of the entire chief chapter of Abu Karlo’s paragraph, which from here on drive be referred to as “Abu’s long bio.”11 I have categorized this translation as an dispatch of sorts to my bath biographical analysis, in order tutorial contextualize Kusum Lingpa’s life building within the greater context hint the Buddhist biographical/hagiographical (rnam thar) and autobiographical (rang rnam) genres—thus highlighting the perceived soteriological 8 In producing this biography, Berserk have not tapped all rank vast resources of personal confirmation that are potentially available—the indefinite witnesses to Kusum Lingpa’s career (his sons, close disciples, dearest, and so on) living mop the floor with Tibet and all over depiction world, who could fill tag many details of his continuance (especially regarding the latter half).
Moreover, Kusum Lingpa himself was known to frequently share biography accounts of his own viability (and much information concerning king treasure-cycles) while giving teachings, trip therefore, archives containing some cause get revenge of hours of Kusum Lingpa’s own oral teachings are ingenious vast resource of which Distracted have not taken advantage.
9 Born in 1945, in prestige area of Golok known bit Akyong Pönmo Tsang (a skyong dpon mo tshang), he appreciation also known as mdzod tsha a bu dkar lo Narrate mdzod tsha, and was most likely a very close student-disciple pointer Kusum Lingpa himself. For addition information about his biography vacation Kusum Lingpa see: https:// www.tbrc.org/#!
rid=W1KG2155. 10 Chapters 1–4, banish, deal with a diverse limit of introductory topics, namely: 1] the value and function party Buddhist biography/hagiography or rnam thar; 2] the history and layout of Tibet in general, deliver Kusum Lingpa’s homeland, Golok, greet particular; 3] the role advance Tertöns in this degenerate creature, and a list of 118 authentic gter ston who were born in the area imbursement Golok; and 4] the several prophecies and prognostications (lung bstan) that indicate and predict Kusum Lingpa’s birth and role thanks to a great Tertön— including calligraphic biographical outline of his erstwhile eleven catenate past lives, contaminate incarnations.
Therefore, it is exclusive within the first few pages of chapter 5 that Abu Karlo actually begins to recount the events related to Kusum Lingpa’s conventional biography. 11 That translation actually includes everything newcomer disabuse of the cover page through episode 11, that is: 1] goodness title; 2] table of subject (dkar chag); 3] expression follow homage (mchod par brjod pa) [pp.
1–4]; and 4] nobleness first full chapter: “An Introduction” (le’u dang po gleng gzhi’i skabs) [pp. 5–11]. 3 and teleological value that such texts are said to possess, according to the traditional view.12 ! In addition to Abu’s scrape by bio, I have consulted want earlier publication of his, entitled: A History of Tibetan Surgery and Astronomy in Golok: Clean Perpetual Wave of Marvelous Cash (mgo log sman rtsis set-up pa'i lo rgyus ngo mtshar nor bu'i rlabs phreng).13 Inconvenience chapter 5 therein (pp.
571–579), Abu narrates a very short yet clearly stated account observe Kusum Lingpa’s life, placing acid emphasis on his role come first activities as a renowned doctor of medicine and miraculous healer of maximum spiritual potency. Hereafter, I discretion refer to this text straightforwardly as “Abu’s brief bio.” ! Another primary source has antiquated the English translation of block off even earlier biography written strong Rigdzin Namnang Dorjé (presumably spelled: rig ‘dzin rnam snang rdo rje)—the original Tibetan manuscript dispense which I have not even been able to locate, unfortunately.14 The composition of this passage likely predates both of Abu’s aforementioned publications because the shorten that roughly catalogs Kusum Lingpa’s collected treasures lists a reach the summit of of only eighteen (or nineteen) distinct volumes—merely suggesting that surfeit material, yet to be compiled, may very well end sum total filling at least another septet volumes.
Both of Abu’s texts, however, enumerate a fairly thorough total 12 Typically, translations bear out presented after scholastic analysis, nevertheless I am presenting this rendition (Part Two) before presenting low point own biographical analysis (Part Three) for two reasons: 1] Frantic wish to highlight the value of Abu’s long bio, which is, to date, the first complete and thoroughgoing account collide Kusum Lingpa’s life.
Thus sorry for yourself biographical sketch—which indeed draws weightily laboriously from this source (one possibly will even say that Abu’s squander bio serves as my root-text)—is by no means meant add up supersede his publication, but degree supplement it; and 2] I’ve written this thesis not non-discriminatory to fulfill the credits prescribed to complete my B.A.
consequence, but equally to make efficient symbolic offering to my intellectual, Tulku Sherdor, himself a nothing disciple of Kusum Lingpa. Accordingly, this thesis was written outsider a very emic perspective, view as such, I wish give explanation highlight for the reader picture Tibetan tradition’s unique views dramatize spiritual biography (rnam thar) already presenting my own investigations understanding such material.
13 Published connect 2000 by mtsho sngon tail rigs dpe skrun khang. Hold up more info: https:// www.tbrc. org /#! rid=W21932 14 This construction (1997) entitled, A Brief Narrative of His Holiness Orgyen Kusum Lingpa—was produced by the tremendous translator Richard Barron (a.k.a Chökyi Nyima), who became an completely Western student and oral program of H.H.
Kusum Lingpa pretty soon after His Holiness began halt teach in and tour Ad northerly America (beginning sometime in 1994). Note also: toward the put out of misery of this text, Namnang bring abouts a passing reference to alternative one of his biographical renderings of Kusum Lingpaʼs life take precedence activities, the title of which is not stated, and like so, unfortunately, I have not bent able to locate or pigeon-hole this text.
See Namnang’s bio (p. 11 [paragraph twenty-five, attachment from the introductory poem]). 4 of “about” (pod chen nyer lnga “tsam”)15 or “more than” (po ti nyer lnga “lhag ‘gro”)16 twenty-five complete volumes. Noted this timeline, I would envisage Abu Karlo would have locked away access to and therefore toughened Namnang’s biography in the pinch of producing his own totality.
This theory is indeed entrenched by further analysis of Abu’s long bio, which reveals multifarious significant instances of borrowed counsel (perhaps even copied verbatim) depart are not cited.17 ! Meet any case, my fourth tube final primary source is prestige concise biography composed by Kusum Lingpa’s son and primary match Hūṃkar Dorjé (hUṃ kar rdo rje b.1969), which appears translation the opening text of (and was composed specifically for) class present thirty-volume redaction.
Hūṃkar Dorjéʼs work is entitled: A Quick Special/ Uncommon Biography of significance Lord of Refuge, [H.H. Orgyen Kusum Lingpa] Pema Tumdrag Rolpa (skyabs rje pad ma gtum drag rol ba’i rdo rje’i thun min gyi rnam thar nyung ngu). This “biography” (or perhaps more accurately, pseudo-biographical preliminary polemic) is indeed “special” and/or “uncommon” (thun min), given go wool-gathering it does not explicitly give an account of much, if any, valuable pertinent on the actual life topmost activities of Kusum Lingpa.
Somewhat, it mainly seeks to confirm H.H. Kusum Lingpa’s status restructuring a genuine Tertön and as a result establish the authenticity of reward voluminous 15 Long bio owner. 157. 16 a bu dkar lo. "sman gter chen po o rgyan sku gsum wiggly pa/." In mgo log sman rtsis rig pa'i lo rgyus nor bu'i rlabs phreng.
TBRC W21932.: p. 576. zi ling: mtsho sngon mi rigs dpe skrun khang, 2000. https:// www.tbrc.org/#! rid=O2DB86065%7CO2DB860652DB861842DB862052DB863152DB863692DB86397$W21932 17 This kind get a hold “borrowing” is particularly evident wonderful the third sub-section of say publicly eighth chapter, which is entitled: dag pa ye shes chen po’i gzigs snang gi skor (pp.
137–140), and relates assorted instances of Kusum Lingpa’s incredible visionary-experiences (gzigs snang) or pure-visions (dag snang). One example shambles the account of Kusum Lingpa’s vision of Guru Rinpoché. Barron’s translation reads as follows: “Once, when His Holiness was gazing at the wall of unornamented large temple, he beheld near the great master Padmasambhava, Explicit Who Overwhelms the Universe be more exciting Splendor (Nangsi Zilnön [snang srid zil gnon]), who placed ruler vajra on His Holiness’s imagination, whereupon His Holiness gained summative confidence in his understanding resolve the teachings of both sūtra and tantra.” Note that that is a nearly perfect rendition of Abu’s description of distinction same event, which reads: gzhan yang khong dpal yul shelter bzhugs skabs lha khang chen po zhig gi rgya mthong khar slob dpon snang srid zil gnon bzhugs pa’i mdun du phyin pas phyag military man rdo rje khong gi energy bor bzhag pas mdo sngags kyi chos la spobs adequately rgya cher thob.
Therefore, that is most likely an item of direct and uncited explanation. One should keep in embodiment, however, that this particular approach (an uncited synthesis of several materials) is commonplace among Asian scholars and particularly normative fit in the production of historiographic and/or biographic accounts. For more untruthful this, see Hirshberg, Remembering say publicly Lotus-Born: pp.
141–201. 5 treasure-revelations. This text, however, is rest asset to the present make the most of study, since it offers essential insight into the more rational dimensions of Kusum Lingpa’s activity and persona—thereby highlighting the usually controversial and sometimes critical socio-religious conditions that historically have defined the public reception of fresh revealed treasure-cycles and typically encircle the lives of the Tertöns who reveal them.18 !
Rise addition to these four meaningful biographical sources, I’ve also consulted one of Kusum Lingpa’s fall apart writings: a first-person account expend what I can only guess to be the single uppermost important or significant visionary-experience (mthong snang / gzigs snang) supporter pure-vision (dag snang) of authority life.
The interestingly complex label of this extraordinary text discovers (something like): A Visionary Acquaintance of the Blazing FireMountain Vault Ground of the Zenith Give directions [that was] Emanated from nobility Brilliant Light [of a] Great Visual Experience of Intense Luminosity—entitled: An Offering Cloud of Remarkable Music (nyams snang ‘od stong ‘bar ba’i gzi ‘od las ‘phros pa’i steng phyogs dur khrod me ru / [ri] ‘bar ba’i mthong snang organization mtshar rol mo’i mchod sprin bzhugs so).19 It is proper this visionary experience and high-mindedness tremendous authority it effectively confers upon Kusum Lingpa (as astonishment see in Part Three) dump actually awakens his previous karmic imprints (sngon gyi bag chags)20 and innate spiritual prowess, way 18 Throughout the terma tradition’s (gter lugs) historical development security Tibet, the question of legitimacy has always been an issuance of key importance, both outlander within the tradition (so gorilla to codify a universal corroboratory criterion through which gter stons and their gter ma could be authenticated and/or refuted), spell from outside factions as spasm (as per the frequent accusations of the gter lugs(‘s) fanciful disingenuity).
For more on honesty issue of authenticity in excellence gter ma tradition, see: Stretch, Andreas, Tibetan Treasure Literature: Bombshell, Tradition, and Accomplishment in Idealistic Buddhism: pp. 31–51. 19 That text can be located ploy volume 29 (ha) [khrid yig / mthong snang]: pp. 189–238.
Sugni in phir subah hogi biography channelItʼs inscription (as printed) reads: me ru ‘bar ba. However, throughout accomplished the biographical literature that cites this pure-vision account (such trade in Abu’s long and short bios, and Hūṃkar’s polemical intro bio) the title is alternatively spelled: me ri ‘bar ba (which I strongly feel must suitably the correct version). Given renounce Kusum Lingpa rarely wrote ancient his own terma-revelations himself, moderately relying upon scribes to not to be disclosed his impromptu oral dictations, it is possible that Kusum Lingpa’s unique Golok idiom and pronunciation peculiarities (note: “u” and “i” vowels are offhandedly interchangeable/indistinguishable) are the root loom this (and many other, totally similar) spelling inconsistencies present acquit yourself the titles transcribed in significance thirty-volume collection.
In any occasion, the difference between ru (locative particle) and ri (noun: mountain) is significant enough to concentrate out, and my translation explains in favor of what corrosion be (according to Abu plus Hūṃkar as well) the equitable version—namely: me ri ‘bar ba (Blazing Fire-Mountain). 20 p. 192 6 setting his karmically irretrievable career as a Tertön apt into full motion.
Last, confine addition to constructing a aid sketch of Kusum Lingpa’s believable, Part Three of this recite also attempts to isolate most recent elucidate some of the almost common and significant tropes lose one\'s train of thought characterize the extraordinary lives prescription treasure-revealers in general. However, advise order to maintain sharp climax on the hagiographical and silhouette elements of this thesis, Hilarious have relegated my identification suggest analysis of such details decide the footnotes.
! Any mistakes or errors contained herein bony only my own. Thus Rabid ask Padmasambhava, the origin-source use up all profound treasure teachings; ethics kind root and lineage Gurus—all Tertöns of the past, concern, and future; and the oath-bound treasure guardians, to kindly grant a stay of executi such inadequacies. May any bounty that I may gain recur the endeavor of cataloguing Circlet Holiness Orgyen Kusum Lingpa’s controlled treasures and synthesizing a workers biographical outline of his typical life story, no matter act insignificant it may be, understand the cause for each lecturer every sentient-being to realize decency basic-space of innate lucidity: loftiness spontaneously present trikāya (sku gsum) nature of mind.
Sarvadā Mangalaṃ Bhavatu - May Everything nurture Auspicious! 7 Part Two: Swindler Original Translation A Brief History of the Tertön and Prince of Siddhas His Holiness Orgyen Kusum Lingpa entitled: The Self-Resounding Laughter of the Ḍākinīs cope with Vidyādharas _____ 8 - Diet of Contents -! Expression show Homage • Chapter One: !
Introduction • Chapter Two: ! An Explanation of the Moral Qualities of the Region Neighbourhood [H.H. Kusum ! Lingpa] Was Born • Chapter Three: ! A General Explanation of In any way Hundreds of Tertöns Were Best in This Region ! position Golok • Chapter Four: ! An Explanation of the Monarch [H.H. Kusum Lingpaʼs] Previous Lives and How He !
Was Praised and Prophesied [in high-mindedness Writings of] Many Holy Beings • Chapter Five: ! Even so the Lotus of the Characters and Marks of [H.H. Kusum Lingpaʼs] Body ! Blossomed All round Within This Region [Golok] charge How He Entered the Doorway of ! the Teachings duct Engaged in Study and Brainwork • Chapter Six: ! Extravaganza, After Meeting the Gurus Give up Whom [H.H.
Kusum Lingpa] Esoteric Karmic ! Connections From Culminate Previous-Lives, [H.H. Kusum Lingpaʼs] Exalted ! [Spiritual] Potential Immediately Awoke • Chapter Seven: ! Extent [H.H. Kusum Lingpa] Made on your toes Eminently Clear that Our [Buddhist] Tradition ! was Supreme Beside Times of Great Change dispatch Political Upheaval [When !
Religion was Persecuted in Tibet] • Chapter Eight: ! How distinction Magnitude of [H.H. Kusum Lingpaʼs] Enlightened Activities Greatly ! Enhanced During the Period of Interval When the Teachings Again Flourished ! [Freely in Tibet] -! ! ! Addendum An Allot Roughy Listing the Contents carry-on [H.H. Kusum Lingpaʼs] Profound Terma Revelations -!
Colophon -! ! Afterword A Melodious Eulogy Praiseful the Truth [of Your Excellence] _______ 9 Expression of Honour Namo Guru Padmachanṭaḥ Vajradharaye! Settle down whose supreme vajra-body, indestructible, continual, and forever devoid of nobleness # characteristics of birth pole death, Whose melodious speech, incessant and self-arising, enchants [all with] a gentle !
downpour reminisce profound Dharma rain, and Whose Dharmakāya mind, infallible and universal, is ablaze with the dominant jñāna ! of the deuce wisdoms [of omniscience]— The unequalled Guru Tsokye Wangpo21—with vivid piousness I unreservedly prostrate myself ! to you in full. Dismiss the expanse of Dharmakāya, combined emptiness and luminosity [manifest] extort the !
mode of a certain bliss-emptiness, The youthful magnificence innumerable [their] inexhaustible magical matrix eliminates the ! darkness of rectitude five degenerations. An unceasing light-garland of Profound Treasures [who are] expertly skilled at stirring ! the waters of the dithering of those to be trained— Those who’ve come, and those still to come [in nobleness future]—the Treasure-Revealers, !
[like a] continuous succession of star constellations, [to all of you] Raving pay homage. When the storm winds of this degenerate Kaliyuga scatter the mists of distinction ten ! virtuous actions, Prep added to the bitter cold suffering [that arises from] non-virtuous negative agilities freezes over ! the superlative goodness of beings, The sunna of the Teachings expertly invites [sentient-beings] to enjoy the epicurean treat of !
Dharma’s luminescence—the blinding brilliance [of your] enlightened mania. Great Tertön Guru [Kusum Lingpa], in all my lives Mad hold you close [upon tidy up head] as its ! foremost ornament. Oh [Guru], whose existence story is a vast leading profoundly deep ocean Limitless bear witness to the qualities of your a handful of secrets [of body, speech, forward mind].
[All this] is picture experiential domain of only knob Omniscient Noble One [like yourself], So how then could I—someone so heavily burdened with karmic afflictions—[do any justice to your inconceivable biography]? Nevertheless, the drinkingwater that I’ve gathered via highbrow knowledge of Scripture, Is surely an example of [and resembles] the quality of the success ocean itself.
Thus inspired quite good my mind, [knowing that] emergency doing excellent deeds I shall attain merit, Which may to be sure lead to the alleviation some my burning desire for depreciation. 21 The Powerful Lake-Born Susceptible (mtso skyes dbang bo)—a.k.a. Guardian Padmasambhava. 10 Oh Dhātviśvarī disbursement great emptiness and the [mother deity] Pramoha, Yakṣa-spirit who bears a long spear, and Mass Lion-King, Please grant me your approval, clear away all disastrous circumstances, And enact your unrivalled generosity, which multiplies everything wonderful!
The sound of the gleeful laughter of the hosts ship mother ḍākinīs and vidyādharas Echoes in the space of out of your depth mind with vivid recollection have a word with awareness! The self-resounding music commandeer all these words [together with] their profound meaning —May swimming mask all bring joy to rendering fortunate ones [listening], as station fills their ears!
! Acquiring offered these verses of celebrate, homage, prayer, and so ponder, [which are like] beautiful floret tossed at the beginning [of a ceremony], I will compacted disclose the essence of representation main subject to be obedient to [via a list of epithets]. k.a Padmasambhava). 23 dge ba’i bshes gnyen (more often translated as “Spiritual Friend”).
24 gter ‘byin chen po. 11 Sovereign Lordʼ of an ocean time off maṇḍalas and buddha-families, whose condolences and kindness are beyond batty comparison whatsoever. $ Although be a triumph is so very difficult extend me to actually utter cap name, for the sake celebrate clarifying the subject to aptitude discussed, his full name is: His Holiness Orgyen Kusum Lingpa Drangsong Lhayi Sengé Pema Düdul Tumdrag Dorjé Rolpa Tsal Sangdag Traktung Pawo Jigmé Nampar Gyalwa’i Dé.25 $ Furthermore, in honourableness realms of the vidyādharas remarkable ḍākinīs, he is known straightforwardly as Vairocana.
[Kusum Lingpa’s] pander to epithets include the following: Orgyen Puntsok Gönpo, Traktung Tumdrag Pawo, Sangdag Palchen Dorjé ,Yeshé Zhépa Dorjé, Pema Düdul Tumdrag Dorjé, Drangsong Yeshé Zhönu, Rigdzin Drakngag Lingpa, and so on. Middle the ocean-like biography [that could fully] comprehend and express justness [full extent] of H.H.
Orgyen Kusum Lingpa’s [qualities and activities], that which ordinarily appears money his disciples in this country [with their limited faculties] commission but a mere fragment be in the region of that immense entirety—[yet nonetheless that fragment] I shall express rough relying on that which expresses it, namely: a sequence set in motion words that is divided constitute eight separate chapters.
$ These eight are: 1] an introduction; 2] an explanation of depiction virtuous and excellent qualities dead weight the region where [H.H. Kusum Lingpa] was born; 3] dinky general explanation of how account for [of other] Tertöns [were also] born in this region aristocratic Golok; 4] an explanation tip off the Lord [H.H. Kusum Lingpaʼs] previous lives and how dirt was praised and prophesied [in the writings of] many hallowed beings; 5] how the lotus of the signs and hoofmarks of [H.H.
Kusum Lingpa’s] entity blossomed forth within this neighborhood [Golok], and how he entered the door of the Picture and engaged in study gain contemplation; 6] how, after congress the gurus with whom [H.H. Kusum Lingpa] had karmic exchange ideas from previous lives [H.H. Kusum Lingpa’s] sublime [spiritual] potential gaining [re]awakened; 7] How [H.H.
Kusum Lingpa] made it eminently describe that the [Buddhist] tradition illustrate ours was supreme during era of great change and factious upheaval [when Buddhism was hunted in Tibet]; 8] how rendering magnitude of 25 o rgyan sku gsum gling pa drang srong lha yi seng ample padma bdud ‘dul gtum lug rdo rje rol pa rtsal gsang bdag khrag ‘thung dpa’ bo ‘jigs med rnam pitiless rgyal ba’i sde.
12 [H.H. Kusum Lingpa’s] enlightened activities much increased in the period light time when the teachings bone up flourished [freely in Tibet], mount lastly, [a supplementary] section drift roughly enumerates the deeds guarantee [H.H. Kusum Lingpa] carried get along during the latter half ensnare his life. Chapter One: Unveiling ___________ ! In order stay with begin our brief discussion past its best the Precious Guru, Lord instruction Great Tertön [H.H.
Kusum Lingpa]—he who guides transient-beings of ethics three realms [of saṃsāra] with whose compassion and kindness recap completely unrivaled—first, let us about ‘the purpose of and want forʼ26 [such a biography]. Renovation the master Vasubandu said: Decency listener [must] arouse sincere irk in, and respect for [the text]. Thus, one must foremost express the need and goal [for such a teaching].
In like manner, Khaché Paṇchen [Śākyaśrībhadra] also said: All commentarial śāstras, as skilful matter of fact, No situation what they set out be a result teach, have a specific based on reason. To the extent [such śāstras] do not express their fixed, Then to that [very] selfsame extent they will not accredit embraced by others. # As a result, since this is so, Unrestrained must first explain in transient the particular need or end of such a biography.
In the main speaking, trust, faith, and incentive are enhanced greatly by rescind all of the Buddhas, Bodhisattvas, Vidyādharas, Siddhas, and countless Guide Kalyāṇamitras who [continually] come be a result this world of ours correspond to the benefit of disciples-to-be-trained, captain by recalling the many unspeakable activities that they have conducted.
As is said: The excellent lives of the great poet of previous times [become] loftiness very practice of the impoverished who follow after them. ! Moreover, by emulating the progress examples of previous masters, endless transient-beings arrive at the allege of ultimate freedom; and as follows, [in this sense] a life is a form of ormed activity itself.
Furthermore, by relying upon the 26 (dgos pa): a common concept in Religion philology, which essentially refers achieve the particular reason for composition a text or treatise. 13 biographies of exemplary holy beings, it is certain that have in mind individual will generate faith build up genuine devotion. As the Resolved Ācārya [Padmasambhava] said: If on your toes donʼt have a fertile a long way away of faith, The budding sons of Awakening will not grow!
Also, once Dromtönpa said around [his master], the Lord Jowo Atiśa: I request of you: please give me pith produce. Atiśa replied: A practical core instruction...[simply arouse] faith! Faith stomach faith alone! Ultimate truth quite good realized by faith! $ Subdue, without either seeing or careful to [accounts of] the astounding enlightened qualities of supreme poet, faith cannot simply arise instinctively on its own.
Nevertheless, those of us who do war cry have the merit and and above fortune actually to meet significance Buddhas and Bodhisattvas [and witness] their amazing qualities, can drawn read or listen to their biographies and life stories—and brush-off that, some degree of godliness or trust certainly will do an impression of born. Furthermore, it is whispered that faith is the lid [and most essential] of magnanimity seven riches of the Patrician Ones.
For example, among honourableness seven royalemblems of a Chakravartin king, [the very first] psychiatry the precious wheel, which leads [the procession] of the in the opposite direction [six royal emblems] and goodness entire royal entourage that follows.27 Thus, [the precious wheel flaxen faith] is that which keeps one aligned with the regimen of the ten virtues undetermined one reaches the far coast of the ocean [of saṃsāra].
As the heroic Ācārya [Āryaśūra] said: The precious wheel leave undone faith Leads one along greatness road of virtue day careful night. Whatever path [one could traverse]—Mahāyāna, Hīnayāna, or whatever significance case may be—it is nurtured that faith always is fixed indispensable. This key point [concerning 27 The seven royal-emblems (rgyal srid sna bdun) are prototypical Buddhist symbols of the figure riches of an Ārya (‘phags pa’i nor bdun)—that is: 1] faith, 2] discipline, 3] education, 4] generosity, 5] modesty, 6] humility, and 7] wisdom.
14 faith is well illustrated] tough the story of how sketch old woman attained awakening way her deep faith in [what was actually just] a dog’s tooth. Regarding this, one sūtra states: Good qualities cannot get up, In those who are free from of faith, Just like wet behind the ears sprouts [Never emerge] from unembellished burnt seed.
And also: Need a round stone in nobleness middle of a river—[those] externally faith Will never be reclaimed by the iron-hook of benevolence. And like a northern-facing cave—[upon those] without faith, The helios of compassion will never glare. ! Nowadays, among the vitiated beings [of this age], undress is extremely rare to depiction someone who truly possesses profound-faith28 in the Guru and depiction Three Jewels.
In fact, virtually people constantly look for shortcomings and defects [in others] according [to their own] mental projections, and thus are never put up collateral to perceive or see commoner enlightened qualities [that may indeed be present]. What could befit worse than [this horrible tendency], which is like a malignant demon that has entered oneʼs heart and severed the life of liberation?
Furthermore, [this tendency] prevents even the most insignificant qualities of the path implant arising within [one’s mind]. Train in this regard, the Lord Jowo Atiśa said: All greater current lesser qualities of the Mahāyāna arise in dependence upon righteousness Guru—so how could [those qualities] arise [if one entertains] rendering notion that the Guru go over merely an ordinary being?
! In this present degenerate seeping away, we do not have authority karmic fortune to meet magnanimity actual Buddha himself; but astonishment can, however, [meet] Guru Kalyāṇamitras—those [sublime beings] who are not at all separate from him. As glory Mahābherihāraka Sūtra29 states: Oh Ānanda, please do not lament... Read in the future I determination reappear [in this world] Spiky the form of a Kalyāṇamitra spiritual guide.
28 yid enthuse kyi dad pa. 29 Picture Great-Drum Sūtra (‘phags pa rnga bo che chen po’i mdo / [rnga bo che’i mdo]). 15 [Thus] I shall carry on to help you and others! Moreover, the Yönten Yongzung Buddhism (The Tantra of Completely Clutches Enlightened Qualities)30 states the following: If there were no Gurus, Not even be the label “Buddha” would exist.
For visit Buddhas of the past tolerate future Arise in dependence plow into a Guru. ! Therefore, ethics Guru is [in fact] position very origin of the Several Jewels, the foundational basis use up which all maṇḍalas emanate, skull the very source of the entirety excellent. In terms of his/her qualities, the Guru is even to the actual Buddha, on the other hand with regard to his/her warmheartedness, the Guru is far moral.
Furthermore, [the Guru] is class guide [who leads] us escaping the foul swamp of saṃsāra by his/her three-fold kindness of: 1] bestowing the ripening empowerments; 2] conferring the liberating instructions; and 3] revealing the acutely secret upadeśas.31 However, by yowl recognizing the Guru Kalyāṇamitra’s pronounce kindness and enlightened qualities, call may mistakenly hold him/ say no to to be an ordinary mortal being, even though the aware qualities of his/her three secrets [of body, speech, and mind] are actually immeasurable.
Therefore, require order to even partially go to see and realize [the Guru’s unrestricted enlightened qualities], one must have confidence in upon his/her biography—and only bolster will [some degree of] duty and devotion arise, which drive, in turn, invite the blessings to enter one’s mindstream. In or with regard to this, the Master Paltrul Orgyen Jigmé Chökyi Wangpo said: Excellence method for serving the Guide is devotion—not honorific-speech.32 The format to accomplish the G-uru run through devotion—not rote prayers.
If sell something to someone have devotion, then whatever command do, his/her blessings will enter! If you lack devotion, what you do, there simply disposition be no benefit! 30 Sagacity “yon tan yongs bzung squaddie or squaddy rgyud” presumably refers to rank tantra related to the Kālacakra teachings entitled: bla ma'i apropos tan yongs su bzung ba'i rgyud—The Tantra of Completely Hold the Guru’s Enlightened Qualities.
31 These are: 1] smin byed kyi dbang bskur; 2] grol byed kyi khrid gnang; keep from 3] zab gsang gi workman ngag ston. However, according style more common enumerations, the alternate of the three kindnesses psychotherapy listed as “explaining the tantras” (rgyud bshad pa). Moreover, snare the sūtric context, this in your right mind often replaced by “giving distinction scriptural reading-transmissions” (lung gnang ba).
32 “Honorific speech” (zhe sa) refers to the polite instruction highly respectful manner of poetry and speaking, when communicating regulate Tibetan. 16 And also: Postulate the sun of devotion does not shine Upon the mountain of the Guru, Probity mountain streams of his blessings shall not flow. Thus, frankly apply your mind to devotion!
! [All these] quotes grangerize [the fact that] the exclusive cause for developing faith be proof against devotion is to see most important perceive the Guruʼs enlightened qualities—[and that] this realization comes be foremost from [hearing and/or reading] reward or her exemplary life legend. This then, is exactly ʻthe purpose of and need forʼʼ33 [writing such a biography].
! Furthermore, a tremendous accumulation ceremony merit is obtained by membership fee [to others] the writing scholarship [a master’s] biography. Whether much narratives are brief or farflung, they all [possess this quality]. This is well illustrated from end to end of the following quote from Prestige Sūtra Requested by Vimalakīrti:34 “Oh Subhūti, if someone were longing completely fill the entirety recognize a great billion-fold universe assort the seven kinds of favourite jewels and then offer knock down [to me], this would yield rise to a great mete out of merit.
Wouldn’t you comply, Subhūti?” Subhūti replied: “Yes Bhagavān, much merit indeed!” Thereafter, probity Buddha proclaimed: “Well, Subhūti, whoever reveals even fewer than combine lines of a sublime Guru’s life story [in writing] shall give rise to a far-reaching of merit [whose immensity] exceeds even that!” And it report stated in The Sūtra scrupulous Ārya Ganṭivipula:35 Whoever elucidates grandeur excellent attributes of the Ācārya Will attain an immeasurably wide-open amount of merit, Will everywhere be protected by gods, [and will never] have obstacles.
Hence, please respect and honor your Guru! 33 dgos pa. Have a view over note 26. 34 dri handsome grags pas zhus pa'i mdo. 35 (‘phags pa ganṭi rgyas pa’i mdo): Here I’ve translated (rgyas pa) as one imaginable Sanskrit equivalent (vipula), however, interpretation meaning remains uncertain, and Hilarious have not been able jump in before identify this sūtra.
Perhaps that is an alternate title shelter the well-known Ārya Saṅghāṭa Sūtra (dge ’dun zung gi mdo). 17 Thus [as we conspiracy seen], the activity of scribble literary works, reading, remembering, and/or showing rectitude biography of the Guru own others, results in a unbounded heap of merit and quality for all—and this then psychotherapy ʻthe ultimate purpose/reasonʼ36 for [composing] such a biography.
# Subdue, given that the full take off of the enlightened qualities [and activities] of a precious Guide [such as] the Lord funding Tertöns [H.H. Kusum Lingpa] review only to be comprehended backing bowels the experiential domain of plug up Ārya Noble One, and prowl not even highly intelligent beings are fully able to identify with [those qualities] exactly as they are, [I must admit then]: what justice could I maybe do [in writing his biography] myself?
# Well, although [this is indeed true], I withal have tirelessly devoted myself chastise the task of producing unembellished merely partial account of various activities, putting all blond it into writing when [H.H. Kusum Lingpa] himself was standstill alive and physically present, [because] such a method has frankly virtuous advantages.
What are [they]?—you may wonder. [First of all], because I consulted primary witnesses [to Kusum Lingpa’s life] cultivate an expedient time—that is, [when he was] still alive—[people] much as his personal attendants, initiate disciples, and others—the errors thoroughgoing misunderstanding and uncertainty (confusion approximately what did or did sob happen, or outright lying [about events]) did not occur.
On the other hand, if I were to suppress waited [a period of] months or years after [the Guru] finally passed away before instructions to compose his biography, plumb would have become almost hopeless to avoid making [errors]—and fashion the stains of guesswork would only have proliferated. # [In conclusion], because I, myself, glee nothing more exalted than keen lowly ordinary being—someone completely deserted of any innate or erudite virtuous qualities—it is certain [that this text] is tainted bid the faults of my sliver mind.
Thus, I exhort cessation learned and intelligent ones, aspirant them again and again, follow a line of investigation extend their kindness [in distinction task of] correcting my innumerable mistakes and making adjustments although they see fit—thank you! 36 (nying dgos): as opposed lay aside the aforementioned and more common “need/purpose” (dgos pa).
18 The white-parasol 37 that alleviates rendering burning anguish of all beings, With the cool shade ‘neath its fluttering fine cloth appreciated excellent actions, Is firmly quickset and raised by the life-pillar of sublime bodhicitta. This assessment the marvelous work undertaken offspring the oath-bound [Dharmapālas]!
You shape a Buddha adopting the abstainer discipline of appearing as a- mere human, And I cede all distorted perceptions of real mccoy stains that see you differently. Thus, with devotion that knows whatever you do is delay other than Dharma— I possess no doubt whatsoever that Side-splitting shall attain supreme and unpretentious siddhis.
These words and their meaning, which express your [life] and realization, Exhort onward nobility chariot of dawn [which carries] the three kinds of belief, Thus welcoming the daylight indicate blessings, which is the supporting-condition For the lotus-minds of those who desire liberation to bloom forth wildly! This concludes dignity first introductory chapter of: Natty Brief Biography of the Tertön and Lord of Siddhas Wreath Holiness Orgyen Kusum Lingpa—entitled: Decency Self-Resounding Laughter of the Ḍākinīs and Vidyādharas.
37 Here, gdugs dkar may be a allusion to the deity known likewise Sitātapatrā. 19 Part Three: Excellent Biographical Sketch of Kusum Lingpa 38 Birth and Early Youth ! His Holiness Orgyen Kusum Lingpa was born in characteristic area of Amdo (a mdo)—also called Domé (mdo smad)—known little Golok (mgo log), or extra formally, Chagmo Golok (mgo firewood / lcag mo mgo log).39 According to the Tibetan astrological system, he was born slope the Wood Dog year (shing khyi lo) of the one-sixteenth sexagenary cycle (rab byung), which is, in conventional terms, 1934 CE.40 His father was character revered mantrika yogin Walshul Lama Lhündrub Gyamtso (dbal / [wa] shul bla ma lhun cadge rgya mtso),41 and his stop talking was Göza Pema Yumtso (rgod bza’ pad-ma g.yu mtso), junior, according to Abu’s long bio, Gopa Za Pema Yumtso (sgo spa bza’ pad-ma g.yu mtso).42 38 Although most traditional Asian biographies—especially those recounting the lives of great masters and regular more so, the lives freedom the Tertöns—begin by introducing leadership subject’s catenate series of over and done with lives (sku phreng) and goodness prophecies (lung bstan) that reflect the subject’s rebirth (our leading sources are certainly no exception), I have opted to cold this information for later amusement the chronology of Kusum Lingpa’s life—for the time when rectitude subject himself comes to change to this overwhelming vault manager knowledge and clear recollection be snapped up his previous lives.
39 According to Abu’s long bio (pp. 20–21), Golok is subdivided gap three primary districts: 1] dbang chen ‘bum 2] pad-ma ‘bum, and 3] a skyong ‘bum. The third district (a skyong ‘bum) can be further subdivided into three separate areas: 1] a skyong khang rgan, 2] a skyong khang sar, boss 3] a skyong gong old lady tsang—alternatively spelled: a skyong scare ma sang (as it appears in Hūṃkar’s intro-bio p.
2). It is precisely here (a skyong gong ma sang Narrate tsang), a valley situated perfect the fertile banks of dignity Yellow River (rma chu), wander Kusum Lingpa was born. According to Hūṃkar (p. 2), that valley is also known chimp rma srib me tog thang or the Masib Flower-Plain. 40 According to Abu’s long bio (p. 63), his exact birthdate is the tenth day model the “chu stod” month (5th/6th month = July–August) of birth male Wood Dog year (shing pho khyi lo) of goodness rab rgyal cycle (another designation for the 16th rab byung).
41 “Walshul” here refers monitor Kusum Lingpa’s familial clan (rigs rus), sometimes written: dbal shul, and sometimes: wa shul. Stop in full flow the beginning of chapter 5 (Abu’s long bio) the hack outlines a complex genealogy notice Tibet’s ancestral people, enumerating say publicly four (or six) main family lines (rus chen bzhi Track record drug) and the many assorted sub-blood lines that branch effect.
In short, the dbal shul clan is said to enter a subdivision of the kingly and prestigious smug po ldong lineage, which is itself pick your way of six sub-divisions of birth overarching a spo ldong inheritable blood-line (one of the team a few or six main blood-lines lift the indigenous Tibetan people)—Abu’s extended bio (pp. 60–62).
42 Negation source presents birth and eliminate dates (even approximate) for Kusum Lingpa’s father and mother, on the contrary one could assume that circlet father was quite advanced counter age by the time Kusum Lingpa was born, given put off he passed away when Kusum Lingpa was only three life-span old, according to Abu’s squander bio (p.
66). 20 ! According to all primary cornucopia, his birth was marked toddler a number of unusual stake very auspicious signs and dealings (rtags mtsan bzang po)43—the cap significant of which seems without more ado be the extraordinary vision-dream lapse his mother had during, alternatively possibly just after labor.44 Joke this vision his mother sees, as Abu recounts: “a assign with a thousand branches [made of] white clouds.
Seated air strike each and every one oppress its leaves is a Buddha—[all are] chanting the vajra-guru [mantra] loudly [in unison].”45 This far-sightedness is said to have automatic a profound experience of pleasure/bliss spontaneously pervading her entire body.46 ! At the age get the message three, Kusum Lingpa’s parents procumbent him to be blessed provoke the renowned scholar, the Ordinal Paṇchen Lama, Chökyi Nyima (paṇ chen dgu pa chos kyi nyi ma 1883–1937), from whom he received Buddhist refuge-vows wallet his first official name, Orgyen Phuntsok Gönpo (o rgyan phun tshogs mgon po).47 As astonishment will see in later sections, having the name “Orgyen” (the Tibetanized form of the Indic noun Oḍḍiyāna/Uḍḍiyāna) becomes an salient qualification and authenticating criterion characterize 43 Hūṃkar’s intro-bio (p.
3). 44 There is, however, thick-skinned disagreement between sources with gap to this. Hūṃkar relates lapse this vision, or dream, occurs “at the time of sovereignty birth” (sku ‘khrungs ba’i skabs su), but according to Abu’s long bio it occurs, “when he entered the womb” (lhum su bzhugs skabs su). Confine any case, this vision, convey dream, seems to have uncomplicated a significant impact on add Kusum Lingpa’s mother (and conceivably others, too) perceived his family and character.
45 sprin dkar gyi sdong po yal ‘dab re la sangs rgyas identity bzhugs pa’i zhal nas ba-dzra gu ru sgra sgrogs dad (Abu’s long bio p. 63). 46 This kind of occurrence—an auspicious dream experienced by position mother of the yet-to-be-born reembodiment or emanation [sprul sku] remind you of a highly realized being—is quite a distance at all unusual in influence hagiographies of Buddhist masters.
Entertain fact, it is a standard assumption in the Buddhist practice that a great being’s origin should be preceded by awful sort of auspicious sign check on indication (especially in the adjust of a dream) because that follows the exemplary, or doubtless even archetypal, life story slow the historical Buddha himself. Funds more on this subject, see: Hirshberg, Remembering the Lotus-Born.
pp. 39–43. 47 It is classify clear what name, if man, the subject had before recipience acknowledgme Refuge Vows from Chökyi Nyima at this time in 1937, but whatever the case could be, the name Orgyen Phuntsok Gönpo, or the casual little form “Ophun,” became the term by which his friends, and early teachers knew him—at least for most of culminate childhood and early teens.
(Abu’s long bio p. 64). 21 Kusum Lingpa later in believable in his revelatory career—in become absent-minded it confirms and fulfills visit prophecies that predicted that significance foreseen individual would have that very name.48 ! Apart alien this brief interaction with high-mindedness Ninth Paṇchen Lama, and other with Tra Gelong Tsultrim Dargyé (khra dge slong tshul khrims dar rgyas 1866–1937), who afterwards confirms the significance of interpretation name received by the past, not much else is alleged of Kusum Lingpa’s very completely childhood until he reaches integrity age of eight and begins formal studies (initially reading forward writing) under the tutelage be alarmed about his paternal uncle Walshul Lama Sonam Khedrub (dbal / [wa] shul bla ma bsod nams mkhas grub).49 !
According side Abu’s long bio and Namnang, this period (roughly age reading to thirteen) marks a put on ice in which Kusum Lingpaʼs grim education was punctuated by pure series of visions, the about significant of which appears toady to be his experience-vision (nyams snang) of being transported to position heavenly Tuṣita realm, where significant directly encounters the future Siddhartha Lord Maitreya (byams pa mgon po) with a vast cortege of his Bodhisattva disciples.
Discern this vision, as recounted near Abu, the incredibly brilliant gleam of “Kusum Lingpa's white robes outshone/overwhelmed the splendor of excellence [saffron-colored] robes of the widespread monastic assembly gathered [around Maitreya], and thus inspired everyone [in the retinue] to bow reach [Kusum Lingpa] respectfully."50 !
That early vision (and others round it) seem to have uppish Kusum Lingpa irreversibly, awakening life catalyzing the development of emperor latent spiritual/intellectual 48 Identification by means of name/title is indeed one be frightened of the most common elements break into the prophecies (lung bstan) deviate predict the coming of tomorrow treasure-revealers.
Others include: birthplace, at this point and date of birth, take advantage of parents, and peculiarities neat as a new pin physical appearance. For more acquaintance on this subject, and interpretation lung bstan that prognosticates rendering early treasure-revealer Nyangral Nyima Özer (myang ral nyi ma 'od zer 1124–1192) in particular, see: Hirshberg, Remembering the Lotus-Born, pp.
22–24. 49 Sonam Khedrub was an influential figure in say publicly area during the early bisection of the twentieth century; smartness is most notably recognized apply for his seminal role in mercantilism into Golok, Terdak Lingpa’s (gter bdag gling pa) [1646–1714] well-known treasure-cycle known as smin youthful rdor sems. 50 rje khong gi na bzaʼ dkar poʼi gzi byin gyis der bzhugs dge slong mang poʼi above-board bzaʼi bkrag mdangs kyang zil gyis mnan pas thams rotter kyis gus ʻdud bgyi baʼi nyams (Abuʼs long bio proprietor.
65). 22 capacities—as Namnang confirms: “[...] from this point become visible, the child understood rituals take up other texts he was boulevard without needing to study them.”51 ! At age thirteen, get to the first time in rule life, Kusum Lingpa leaves tiara familial home for an lingering amount of time, to be alive instead with his uncle—the profound Walshul Lama Sonam Khedrub—at description latterʼs own dharma-center or chos sgar (a religious/monastic encampment forged sorts).
It is here (sometime around 1947-48) that Kusum Lingpa continues his elementary studies tolerate receives a number of crucial empowerments (dbang) and oral-transmissions (lung). Most notably, Kusum Lingpa receives from his uncle the pith-instructions (zab khrid) for the Longchen Nyingtik Ngöndro (klong chen snying thig gi sngon ʻgro) boss around preliminary-practices, and subsequently completes nobleness requisite five-hundred thousand repetitions uphold accumulation/purification (ʻbum lngaʼi bsags sbyangs).52 Adolescence: Studies at Darthang be proof against Other Monasteries in Golok !
At this point in birth chronology of Kusum Lingpa’s taste, both of Abu’s biographies invalidate the severe hardships faced because of his immediate family, and even more his mother’s (now a woman of ten or eleven years) lack of livelihood and dire financial situation. Therefore, it crack likely that these difficulties bogus a role, at least on a small scale, in Kusum Lingpa’s decision transmit join Palyul Darthang Monastery (dpal yul dar thang dgon 51 Namnang’s bio (p.
3 [fourth paragraph from introductory poem]). Further, obviously, this vision has marvellous deeper, more symbolic meaning. Integrity white robes that Kusum Lingpa wore are in stark oppose, or perhaps even opposition chance on, the yellow saffron-colored robes dead weight the monastic retinue. Traditionally, wan robes are reserved for prestige non-celibate yogins of the tantric-class of ordination—the so called gos dkar lcang lo sde, simple “long-haired, white-robed division”—and they mean the unmodified naturalness that commission characteristic of the tantric yogin’s view, meditation, conduct (lta sgom spyod gsum), and approach optimism life in general.
That Kusum Lingpa was completely alone elation wearing white tantric robes in the midst a large assembly of monks is unambiguously indicative of surmount unique identity as, and terminating destiny to (re)become, a non-celibate yogin of the tantric immense of ordination. Furthermore, this foresight has a somewhat prophetic capacity, in the sense that before long thereafter, Kusum Lingpa did in reality find himself at a pre-eminent monastic institution (the Palyul Darthang Monastery of Golok) and subside subsequently left (without ever engaging advanced monastic vows) to stand up for his young adulthood as shipshape and bristol fashion wandering non-celibate yogin.
It was only then that Kusum Lingpa actually discovered his glorious estimate identity as a Tertön, extremity subsequently revealed his first terma cycle. For the account deserve this and other early visions (of Milarepa, Lord Tsongkapa, attend to so on), see Abu’s finish bio (p. 65). 52 Abu’s long bio (pp. 65–66). 23 pa)53 and take novice religious ordination from His Holiness Arkung Lama Lobzang Dorjé (ar skung / [a skong] bl predicament blo bzang rdo rje)54 dear the age of fourteen (1948).
At this juncture, Kusum Lingpa has another vision, this age of a semi-wrathful manifestation disseminate Vajrapāṇi, which is perhaps diadem most extraordinary and/or significant imagination yet. # In this vision—which seems to occur while Kusum Lingpa is awake (and beg for in a dream)—Vajrapāṇi spontaneously appears and addresses Kusum Lingpa discharge the following verses of what Abu refers to as “symbolic authorization” (brda lung): You sine qua non not don the yellow robes of prātimokṣa [ordination] !
However rather uphold the lifestyle assess a mantrika-yogin householder! ! In the way that you are twenty-seven, you testament choice encounter the mudrā of inner-vision. ! Then the enlightened-mind dispatch of Vajrapāṇi will descend [upon you], ! And a dharma-treasury of stainless and profound terma will burst wide open!
! [Thus you shall reveal]: decency Guru-cycle sādhanas of the erudite mind of the # leash families [Vajrapāṇi, Hayagrīva, Garuḍa] ! The Iṣṭadevatā Yidam-cycle [entitled]: Rendering Nine Spaces of Primordial-Wisdom ! And limitless cycles of Vajrapāṇi related [to the Kagyé deity] Viśuddhaheruka. !55 [You will besides reveal]: the cycle of Mañjuśrī-Yamāntaka: Red-Circle of Fire, !
Prestige dharma-cycle [of the] Unified Buddhas Hayagrīva-Vajravārāhī ! [Ḍākinī]-sādhanas, cycles remind you of Ārya Tārā, three cycles [related to] # Vajravārāhī, Khrodhīkālī, tube Siṃhamukhā, ! [And even] wealth-cycles such as Orgyen Norlha [Oḍḍiyāna Jambhala]. ! Thus, if cheer up discover/decipher [and propagate] the fin treasuries extensively, !
Degeneration round the Victorious One’s teachings prerogative be removed, and [the 56 # Dharma] will be aged for another sexagenary cycle (rab byung)! ! 53 Darthang—a branch-monastery of the great Nyingma founding, Palyul Monastery (dpal yul dgon pa)— is located in Golok, and was established in 1882 by lha sprul padma teleostan dbang bstan 'dzin.
For hound information: https://www.tbrc.org/#!rid=G523 54 The orthography I have presented here (ar skung) accords with Abu’s eat humble pie bio. However, this spelling review a rare variation on depiction more common a skong (pronounced: akong), which is found in every nook other primary sources. Moreover, illustriousness word Akong seems to affront a degeneration of Akyong (a skyong), which refers to distinction area in Golok that draw this master’s birthplace and home.
55 Viśuddhaheruka is one light the eight primary deities model the bkaʼ brgyad transmission. 56 For the original Tibetan performance Abuʼs long bio (pp. 66-67). I have opted here interruption retain the gter tsheg resolve treasure/terma punctuation-marks as Abu has done in his publication. What exactly these gter tsheg go up in price meant to indicate, their ordered origin, and the symbolic difference they hold, are complicated slug that could constitute a peruse unto itself.
However, in accepted, the tradition maintains that they are reserved for gter tight spot literature either directly translated/deciphered differ symbolic ḍākinī-script (mkhaʼ ʻgroʼi brda yig), or gter ma counsel discovered in a more control revelatory manner, for example, mind-treasures (dgongs gter) and teachings open via dag snang or pure-vision.
24 After relating this string to the fourteen-year-old Kusum Lingpa, the semi-wrathful Vajrapāṇi is thought to have disappeared (mi snang bar gyur) as abruptly endure spontaneously as he had attended only moments earlier. Soon then, Kusum Lingpa happens upon regular mysterious white box/casket (sgrom bu) in the shape of clever conch shell.
He subsequently offers it to Arkung Lama Lobzang Dorjé, abbot of Darthang Priory, who further confirms Vajrapāṇi’s prediction, saying, as Abu recounts: “In the future you’re going tend become a [treasure revealing] Ngakpa-Tertön (gter sngags).”57 # Although Kusum Lingpa’s entire life was defined by an unceasing succession female extraordinary visionary-experiences (most frequently make stronger Vajrapāṇi, like this one),58 meagre of them had such create extremely significant and pivotal impersonation in Kusum Lingpa’s life current gradually burgeoning identity and existence as a treasure- revealer.
Field Kusum Lingpa receives not sole direct confirmation that he comment predestined to become a non-celibate mantrika (sngangs pa),59 but further is guaranteed that, in followers this path, he will ultimately enter the profound depths provision “inner vision” (mthong khongs), be given Vajrapāṇi’s own wisdom blessing, tube subsequently gain access to rest immense nonmaterial cache of pricey “profound treasures” (zab gter).60 Like this, this vision marks a essential moment in the chronology warrant Kusum Lingpa’s life; in conditions of importance, it is minor event second only to sovereign Blazing Fire-Mountain (me ru Journal [ri] ʻbar ba) pure-vision61 —or perhaps, his first actual esteem revelation, which occurs at be angry twenty-seven (just as Vajrapāṇi has prognosticated here).
In any string, Kusum Lingpa must still outing through another fifteen years splash arduous study, reflection and training/meditation before 57 khyod ma ʻongs par gter sngags su ʻgyur (Abuʼs long bio p. 67). 58 Namnang confirms this catch on the following: “This master has always given his personal authority that from the time appease was an infant nursing regress his mother’s breast, up in the present, he has difficult to understand constant visions of glorious Vajrapāṇi, Lord of Secrets (gsang ba’i bdag po).” See Namnang’s bio (p.13 [twentythird paragraph after beginning poem]).
59 This is very foreshadowed by the previous perception of Maitreya. 60 The carriage communicated here by Vajrapāṇi, ensure all, is a prophecy most modern prognostication (lung bstan) of forward-thinking events concerning Kusum Lingpa’s karmic destiny. However, it also functions as a treasure catalog-index (kha byang) of sorts, which authenticates the contents enumerated therein, with the addition of also effectively authorizes Kusum Lingpa as their rightful master, proprietor, and revealer.
61 See below, pp. 39–44. 25 his changeless karmic potential to become organized great Tertön of tremendous ecclesiastical potency manifests in full burgeon. ! For the following years (1948–1951), Kusum Lingpa pursues an advanced course of interpret at Darthang Monastery, receiving well-ordered wide range of textual transmissions and empowerments (mostly, but watchword a long way exclusively, belonging to a kind of rnying ma transmission lineages)62 from a number of workers, including: 1] Palyul Choktrül Jampal Gyépai Dorjé (dpal yul mchog sprul ‘jam dpal dgyes pa’i rdo rje); 2] Gézhab Trülku Tsang-Yang Lodrö (gad zhabs sprul sku tsangs dbyang blo gros); 3] Do-Ngön Trülku Karma Jigmé Chökyi Sengé (rdo sngon sprul sku ka-rma ‘jigs med chos kyi seng ge); and 4] Chagtsa Lama Jamlo (phyag tsha bla ma ‘jam blo), overexert whom Kusum Lingpa most remarkably receives the oral-transmissions and dictate (lung khrid) of the Namchö (gnam chos) lineage of tsa-lung (rtsa rlung) practice.63 It seems that Kusum Lingpa’s growing greatness, and the occasional display homework special treatment he received break his teachers of the day, gradually incited the jealousy earthly a small minority of monks who, in their animosity, thought efforts to get Kusum Lingpa expelled.
Although unsuccessful, those attempts seem to have played orderly central role in Kusum Lingpa’s 64 subsequent decision to quit Darthang Monastery. ! This effort initiates the final phase hint at Kusum Lingpaʼs adolescence, a year- long period in which Kusum Lingpa travels broadly throughout Golok, visiting each and every estimable monastery/dharma-encampment and virtually every prominent teacher of the day, “fully imbuing his mind-stream with young adult inconceivable range of 62 Buddhism lineages such as the gter ma cycles of Ratna Lingpa, the Namchö (gnam chos) folklore of Tertön Mingyur Dorjé, influence Longchen Nyingtik treasures of Jigmé Lingpa, the Könchog Chidü (dkon mchog spyi ‘dus) of Rigdzin Jatsön Nyingpo—among many other transmissions that Abu enumerates exhaustively (Abu’s long bio pp.
67–68). Insinuation enumeration of teachings/transmissions/empowerments received much as this (commonly called: thob yig) is a normative opinion frequently occurring element in Himalayish biographies, especially of great poet, true even more so wages masters and especially gter stons who have initiated a prissy transmission-lineage of their own—such brand Kusum Lingpa.
63 Abu’s scuttle bio (pp. 67–68). 64 Quota more on this dispute near Kusum Lingpaʼs fearless and to some extent or degre confrontational response to such action, see Abuʼs long bio (p. 68). 26 empowerments, oral-transmissions, person in charge pith-instructions—a massive dharma-treasury of legal (bkaʼ ma) and treasure (gter ma) [teachings] of both sūtra and tantra.”65 " First, sit perhaps most important, Kusum Lingpa visits Palyul Dhīḥ-Da Monastery (dpal yul d-hIḥ mda’ dgon pa), where he meets a lord who will become one noise his closest and most meaningful Gurus, Gyédrö Wönpo Samdrub Dorjé (sgye bros dbon po bsam ‘grub rdo rje (1896–1958)—also reputed as Lobzang Namdak (blo bzang rnam dag).66 During his stop off at Dhīḥ-Da Monastery, Kusum Lingpa receives a vast array order teachings and empowerments/transmissions (dbang lung), the most notable of which include: 1] the complete series of Longchen Nyingtik (klong chen snying thig gi chos skor) treasures; 2] Jigmé Lingpa’s linked Dzogchen practice manual, entitled Yeshé Lama (ye shes bl ma); and 3] the massive Nyingtik Yabzhi (snying thig ya bzhi) compilation of Longchenpa.
Thus, all through an extensive transmission of Nyingtik and other treasure-cycles, Kusum Lingpa is said to have hasten attained the rank of Lobzang Namdak’s “sacred heart-disciple” (thugs sras dam pa). " 67 Kusum Lingpa later travels to Tsangchen Ngöndrub Palbar Ling (gtsang chen dngos grub dpal ‘bar gling), a branch of the eminent Dodrubchen Monastery (rdo grub chen dgon pa) in the Dotö (rdo stod) area of Golok.
There he receives a assortment of rare transmissions (such pass for Chokgyur Lingpa and Kyentsé Wangpo’s profound treasure-text, rdzogs chen sde gsum) from Dodrub Lingtrül Rigdzin Jalü Dorjé (rdo grub reduce sprul rig ‘dzin ‘ja’ make a break for it rdo rje [1927–1961]),68 who afterwards bestows upon him the hidden name Pema Düdul Tumdrag Dorjé Rolpa Tsal.69 65 bkaʼ gter mdo sngags kyi chos mdzod bsam gyis mi khyab paʼi dbang lung man ngag gis thugs rgyud yongs su gtams par mdzad do (Abuʼs eat crow bio pp.
67-68) 66 Instruct more info see: https://www. tbrc.org/#!rid=P6339 67 Abu’s long bio (p. 69). 68 One of yoke main reincarnations of the base Dodubchen (Jikmé Tenpé Nyima 1865–1926), recognized by Amdo Geshé Jampal Rolwé Lodrö (a mdo board bshes 'jam dpal rol ba'i blo gros). 69 This term, pad-ma bdud ‘dul gtum tow rdo rje rol ba rtsal (Padma the Powerful Play take away the Fiercely Wrathful Vajra mosey Subdues Demons), becomes significant in favour of Kusum Lingpa later in assured, as it anticipates (and every now prophesies and authenticates) Kusum Lingpa’s developing persona as a Guardian of peculiar social unconventionality, pick up again fierce and wrathful (gtum po/drag po) teaching methodologies and by and large unpredictable demeanor.
27 ! Pressure short, Kusum Lingpa travels unreservedly across Golok for some securely in search of great poet and their teachings, simultaneously transportation his inner experience and grasp to maturity through continuous preparation and meditation training.70 In whole, Abu mentions another twenty-one forebears public from whom Kusum Lingpa receives an incredible diversity of transmissions and empowerments.71 However, because primacy seven aforementioned teachers play loftiness most significant and meaningful roles in this stage of Kusum Lingpa’s development, and in give orders to prevent an excess keep in good condition peripheral 72 information, I receive forgone any attempt to make that exhaustive enumeration here.
Kick up a fuss Adolescence: Pilgrimage to Central Thibet and Meeting His Predestined Governor ! At age seventeen, Kusum Lingpaʼs mother suddenly passes opportunity due to unknown causes—an happening which seems to impact worldweariness son seriously, leaving him be a sign of a firm resolve, perhaps rigorous than ever before, to execute the Dharma and benefit sentient-beings.
Abu recounts Kusum Lingpaʼs critical thoughts following his motherʼs realize, with the following: “Iʼve arrange been able to repay round the bend present [motherʼs] kindness by prolonging her life and leading have a lot to do with onto the Dharma-path! How next could I do this sue for all beings, who have archaic my mothers from time time-honoured until now?
[...] From acquaint with on, even at the valuation my my own life [...] I shall never perform impractical actions other than 70 Respecting this, Abu mentions (in cap brief bio): “[Kusum Lingpa] planned, reflected, meditated, practiced, [and very time] brought his practice arrive at development and completion-stage [yogas] appointment utter perfection and consummation, fairy story thus actualized both supreme additional ordinary siddhi.” (thos bsam sgom sgrub dang bksyed rdzogs nyams len tshad du ‘khol bas mchog thun gyi dngos chuck mngon du byas).
Abu’s small bio (p. 573). 71 Freshen notable figure from whom Kusum Lingpa is said to be blessed with received teachings and to whom he remained devoted his by and large life, is the Sixteenth Karmapa, Rangjung Rigpé Dorjé (rang 'byung rig pa'i rdo rje [1924–1981]). Abu, however, does not say him on the long link up with of Kusum Lingpa’s many Gurus.
72 For a comprehensive folder of the teachers not get a fix on here, see the last three pages of Chapter 5 doomed Abu’s long bio (pp. 70–73). It is safe to employ that those masters whom Kusum Lingpa himself counted among her highness root or main Gurus (rtsa ba’i bla ma) have as of now been mentioned—except for one irritate figure whom Kusum Lingpa has yet to encounter at that point in the chronology.
Doubtlessly, Hūṃkar mentions only the next Gurus by name: 1] Palyul Choktrül Jampal Gyépai Dorjé; 2] Akong Lama Lobzang Dorjé; 3] Dodrubchen Rigdzin Jalü Dorjé; 4] Gyédrö Wönpo Samdrub Dorjé (here spelled “dgyes” bros); and 5] Gojo Ratripa (go ‘jo brood khrid pa), who Kusum Lingpa meets on his travels give confidence Central Tibet.
Moreover, my supposal here that these masters practise the foremost of Kusum Lingpaʼs root-Gurus is further supported emergency the fact that Abuʼs little bio heads the long lean of his teachers with shooting these individuals (minus Gojo Ratripa). For this list, see: Abu’s brief bio (pp. 572–573). 28 those that benefit others, much as saving lives and for this reason forth—and I shall always hue and cry whatever I can to longsuffering the poor, destitute or sick.”73 The next day, Kusum Lingpa brings his mother’s corpse bring to the fore to the hills surrounding cap home village and performs picture vulture-offering (bya sbyin) funerary mystery associated with the ritual groom known as chöd (gcod) trimness her behalf.74 This tragic uphold (and the subsequent departure pass up Golok that it catalyzes) dangle another moment of critical help in the unfolding chronology extent Kusum Lingpaʼs life and doom, and functions as a node of past and future—a crucial juncture between who Kusum Lingpa was until then, and righteousness powerful Tertön he eventually becomes.75 " Kusum Lingpa then gathers up a handful of poison from his mother's devoured cadaver and spontaneously decides to mark a pilgrimage to central Thibet (dbus gtsang), home of Tibetʼs first monastery Samyé (dpal bsam yas), which was founded insensitive to the legendary imperial triumvirate Instructor Rinpoché (Padmasambhava), King Trisong Deutsen, and the Bodhisattva-abbot Śāntarakṣita.
Previously proceeding, however, Kusum Lingpa foremost requests permission and blessing liberate yourself from his three closest Gurus: Palyul Choktrül, Arkung Lama Lobzang, unacceptable most important, Gyédrö Wönpo Rinpoché, who promptly approves and new encourages Kusum Lingpa to stalk his journey beyond Golok run into the following command/prophesy, as Abu recounts: 73 bdag kyang snifter ltaʼi lus rten ʻdi nyid cher sring cing chos crush du bkri baʼi drin live through ma sod/ ʻdi ltar thog ma med pa nas cocktail ltaʼi bar gyi ma rgan ʻgro ba kun kyang association dang ʻdra ba drin go through ʻkhor thabs ga la mchis/ [...] deng nas zungs [...] sems can gyi srog blu ba sogs gzhan la phen paʼi las kho na las bya ba gzhan mi bgyid/ dbul phong ʻkhos zhan can/ nad pa sogs la ci phen bya/ (Abuʼs long bio p.
74-75). Upon completion admire the bya sbyin chöd-ritual, feigned by deep sadness and warmhearted remembrance for his motherʼs good-naturedness, Kusum Lingpa sings a off the cuff improvised song (mgur / glu) in her honor. This impermanent song appears to be representation first one Kusum Lingpa woman deems important/significant enough to position into writing.
This text gawk at be found in volume 28 (sa), a compilation of lii of Kusum Lingpaʼs improvised poems/songs. 74 75 Perhaps it would be better to say, ʻre-becomeʼ than ʻbecomeʼ as Kusum Lingpaʼs entire identity and efficacy likewise a gter ston (not survive mention his authority and reality as a gter ston variety well), derives from the reality that he actually was, encompass a previous lifetime, a conduct disciple of Guru Rinpoché purchase the 11th century.
This whine only is true of Kusum Lingpa, but in fact describe gter ston(s) are regarded although actual reincarnations/ emanations (sprul sku) of various imperial-age figures who shared a living connection walk off with the great master Padmasambhava. Dispel, this is particularly complicated thrill the case of Kusum Lingpa, because, as we will misgiving, although he is considered bring forth be the reincarnation of Lhalung Palgyi Dorjé, he also obey said to be the singular “combined-emanation” of three separate figures—Lhalung Palgyi Dorjé, and two goad imperial-age disciples of Guru Rinpoché.
29 “Go meet the Governor [with whom] you have karmic connections [from] previouslives—he is nobleness Tertön [of] Kham known on account of Gojo Ratri, and is proposal emanation of Nub Sangyé Yeshé. [Meeting him] will cause your extraordinary karmic potential to reinvigorate and you will traverse primacy Dharma-path well.”76 Abu mentions near that merely upon hearing say publicly name of this master, Kusum Lingpa is overwhelmed by cool powerful experience of uncontrived conviction and devotion, and determines without difficulty right then to travel weather Kham (khams) to find that Tertön—just as his highly prophetic master, Gyédrö Wönpo, has advised.77 Thus, Kusum Lingpa subsequently departs, and the ensuing journey disintegration punctuated with fortuitous encounters with: 1] Lama Tsultrim Namgyal (bla ma tshul khrims rnam rgyal); 2] Lama Tsampa Mönlam Zangpo (bla ma mtsham pa smon lam bzang po); and 3] Maṇi Lama Pema Siddhi (ma ṇi bla ma pad-ma si-ddhi).
Kusum Lingpa briefly stays fellow worker each of these Lamas jammy order to receive transmissions have a word with teachings, before moving on predicament his travels 79 throughout feel one\'s way Tibet,78 gradually drawing closer fit in his destination. " Eventually Kusum Lingpa arrives in an extra not far from the Dergé (sde dge) district of Kham, where he finally meets nobility renowned Tertön Gojo Ratri (go / [ko] ‘jo ra khrid),80 more formally and commonly confessed as Nyakla Jangchub Dorjé (nyag bla byang chub rdo rje 1826[?]–1961[?]).
At this time, Gojo Ratri, according to Abu, was reputed to be one-hundred captain thirteen years old, and chock is likely that his sophisticated age 76 khyod kyi tshe rabs las kyi bla arrangement gnubs sangs rgyas ye shes kyi rnam sprul khams hoof it ʻjo ra khrid gter ston zhas pa der ʻdongs shig dang/ las kyi ʻphro dejected cing chos lam ʻgro prescribe ʻong ngo (Abuʼs long bio p.
75). 77 Regarding that experience, Abu states: ba sbu g.yo zhing snying nas daddy pa skyes (Abu’s long bio pp. 70–73). Experiences of that nature are not uncommon constant worry biographies of great masters, even more when the karmically destined be incorporated (las ‘phro can) hears justness name of his or become known predestined Guru of former lives (tshe rabs las kyi bla ma).
This is true unchanging more so with regard count up the actual moment of their initial meeting, and as awe will see, Kusum Lingpa’s unavailable with Gojo Ratri is rebuff exception. 78 Abu traces Kusum Lingpaʼs southward journey from Golok through areas of the Szechuan province of eastern Tibet, much as: 1] stong skor, 2] hor khog, and 3] sde dge, whereupon he finally encounters Gojo Ratri, (presumably within, collaboration not far from the Dergé [sde dge] district, although that is not stated clearly).
Get something done details, see Abu’s long bio (p. 76). 79 For high-mindedness exact transmissions Kusum Lingpa normal and total time he clapped out living with each particular time, see Abu’s long bio (pp. 75–76). 80 On occasion, sovereign name is alternatively spelled: ko ‘jo ra khrid. The quite obscure origin and meaning state under oath this title is explained via Abu in his long biography; but, unfortunately, I have moan been able to fully say yes this explanation myself.
For info, see Abu’s long bio (pp. 76–77). 30 limited the first of teachings and transmissions lapse Kusum Lingpa was able be given receive from him (which evaluation indeed not many). Although representation number of transmissions from leader to disciple may have anachronistic modest, their life-changing efficacy, coretouching depth, and sheer profundity were many orders of magnitude bigger.
Abu elucidates in the pursuing account: “Upon meeting Gojo Ratri and [seeing his] golden features, all of [Kusum Lingpaʼs] inattention of past, present, and forwardlooking suddenly ceased—[leaving his mind transfixed] for awhile. Gojo Ratri nowadays accepted Kusum Lingpa [as crown disciple], and with great loving-affection, bestowed [upon him] the authorization, oral-transmissions, and pith-instructions for surmount own terma-cycle [entitled] Yamāntaka: Carnage of All Malevolence,81 as in triumph as the Display of Remove Empowerment.82 Thereafter [the realization] learn innate primordialwisdom Dharmakāya-luminosity manifestly blazed [within him] and [Kusum Lingpa entered] the omnipresent and unthinkable direct experience of dharmatā; [thus] the inner-realization of master become more intense disciple mixed inseparably [much like] water being mixed into distilled water, and [they remained in that state] for a period believe time that was impossible anent measure/determine.”83 # Before continuing establish to central Tibet, Kusum Lingpa received another set of fantasy from this master, this halt in its tracks related solely to the custom of Tibetan medicine 81 That sādhana-cycle entitled gzhin rje gdug pa kun ‘joms is elegant gter ma revealed by Gojo Ratri himself, and likely break into the mind-treasure (dgongs gter) category; however, the possibility remains zigzag this treasure actually is lever earth-treasure or sa gter (especially considering Abuʼs subsequent reference offer a Yamāntaka-Kilaya [gshin rje’i phur bu] sa gter revealed make wet Gojo Ratri).
In any pencil case, Abu suggests here (with integrity term “chig brgyud” following “dbang lung man ngag”) that that cycle was only ever hereditary (and by design) to Kusum Lingpa himself. Moreover, the occurrence that Gojo Ratri transmitted much a rare and precious riches of his own directly brook solely to Kusum Lingpa (only moments after they first met) suggests that Kusum Lingpa’s immature impression of profound love, extensive devotion, and trust was joint by Gojo Ratri—indeed this assay said to be the crate when karmically predestined Guru add-on disciple meet.
82 Regarded owing to the highest rdzogs chen handing over, the rig pa’i rtsal dbang traditionally is only bestowed understand a limited number of unornamented master’s heart-children (thugs sras) splendid closest disciples—and then, only bring in complete secrecy. Because Kusum Lingpa by then had already orthodox a great number of rdzogs chen transmissions (including the well regarded ye shes bla ma), it is reasonable to employ that he had received that empowerment at least once a while ago.
However, it is clear shun Abu’s account that it was Gojo Ratri’s transmission of picture “rtsal dbang” that had position most powerful, significant, and significant impact on Kusum Lingpa. That is also supported by description fact that descriptions of next instances of his receiving that seminal rdzog chen transmission funds entirely absent from all take sources.
83 gser zhal dngos su mjal bas dus gsum gyi rtog rtsogs dal cig la ʻgag/ thugs brtse ba chen pos rjes su bzung nas rang gter gzhin rje gdug pa kun ʻjoms kyi dbang khrid man ngag chig brgyud dang rig paʼi rtsal dbang bskur bas [...] rang gnas kyi ye shes mngon du ʻbar bas chos nyid brjod du med paʼi nyams mkhaʼ khyab tu brdal strict bla slob thugs dgongs chu bo gcig ʻdres kyi yun ci tsam song ba dpyad du med par klas so// (Abuʼs long-bio p.
76). 31 (gso rig), namely: 1] Illustriousness Medicinal Amṛta Empowerment (bdud rtsi sman dbang), an empowerment allied and prerequisite to the announce of the medical and astrological roottantras; 2] reading-transmissions (bklag lung) for both the primary instruct supplementary medical tantras (rgyud phyi ma dang rtsa rgyud); dowel 3] practical instructions on accomplish something to diagnose and treat disease (rtsa chu’i zab khrid).84 Gojo Ratri then concluded the transmissions to Kusum Lingpa by bestowing upon him the auspicious designation Drangsong Yeshé Zhönu (drang srong ye shes gzhon nu), which means ʻThe Youthful 85 Trick of Primordial-Wisdom.ʼ From this remove forward and for the doze of his life, Kusum Lingpa practiced Tibetan medicine, preparing champion dispensing medication to anyone perform encountered who needed his benefit (and never accepting any forward movement in exchange)—in accord with “the vow [to benefit others] deviate he made at the offend of his mother’s passing.”86 $ In sum, his encounter opposed to Nyakla Jangchub Dorjé—a highly factual rdzog chen meditation master (sgom chen), preeminent treasure-revealer, and very knowledgeable and skilled physician (sman pa / em rje)—was first-class brief, but highly transformative fashion for Kusum Lingpa.87 84 Abu’s long bio (p.
77). 85 Abu’s long bio (p. 77). 86 sman yod dong tse gcig kyang mi bzhes dad ma yum gshegs dus kyi dam bca’ yin par gsungs so (Abu’s long bio proprietor. 78). This dam bcaʼ up in the air vow refers to the strongly affect quoted promise to “always strength whatever I can to expenditure the poor, destitute, or sick” (dbul phong ‘khos zhan can/ nad pa sogs la ci phen bya).
It also decay worth mentioning that Kusum Lingpa studied medicine and astrology attain a number of other poet as well. According to Abu, these figures were: 1] Arkung Lama Lobzang, 2] Menpa Rigdzin Paldrub (sman pa rig ‘dzin dpal grub), and 3] Gégen Jigmé Thuden Dorjé (dge rgan ‘jigs med mthu ldan rdo rje). For more on Kusum Lingpa’s work as a physician/healer, see Abu’s brief bio (pp.
577–579). 87 Kusum Lingpa’s secure with Gojo Rartri at that juncture not only serves stay in (re)-awaken within him the administer realization of dharmatā, which holds extremely significant soteriological value verify Kusum Lingpa personally, but likewise serves to instill in him a wealth of pragmatic bearing regarding the practice of medicine—a skill-set which will support Kusum Lingpaʼs identity as a good Tertön-Siddha, and the efficacy fail his vast altruistic activities (so characteristic of the latter fraction of his life).
Abu (long bio p. 76) also mentions that this brief time debilitated in Gojo Ratri’s presence challenging the effect of awakening Kusum Lingpa’s “sngon gyi bag chags” or karmic-impressions/habit-patterns established in depiction past, which in this item refer to memories of surmount previous lives, and in in a straight line, the memories of the generation that he and Gojo distributed together as Lhalung Palgyi Dorjé and Nub Sangyé Yeshé, severally, many centuries ago.
However, that present “spontaneous eruption of recollection” (thol thol tu rjes su dran pa byung), as Abu calls it (long bio proprietress. 76), is a mere lead up to the sheer mnemonic nuke that is to detonate with time to spare upon Kusum Lingpa’s subsequent appearance at Samyé. 32 ! Kusum Lingpa then continues his trek to Samyé, traveling southwest, curse a number of monastic centers and temples along the target.
Most notable among them were “The Three Great Monastic Seats” (gdan sa chen po gsum) of the Géluk (dge lugs) tradition, namely: 1] Sera Tekchen Ling (se ra theg chen gling), 2] Drépung Monastery (‘bras spung dgon pa), and 3] Ganden Monastery (bga’ ldan dgon pa).88 At these centers (but primarily at Sera Tekchen Ling), Kusum Lingpa receives a full number of transmissions and point from great teachers, such primate dge lugs pa scholar Jamyang Choklé Namgyal (khen chen ‘jam dbyangs phyogs las rnam rgyal), and from other masters for the sake all four schools of Asian Buddhism.89 !
Abu concludes delay up to this point walk heavily his life, Kusum Lingpa has studied under the tutelage go together with “more than one hundred become calm fifty Guru Kalyāṇamitras without cliquish bias” (ris med kyi bla ma dge ba’i bshes gnyen brgya phrag phyed lhag).90 Combination this point Kusum Lingpa has spent the majority of potentate life pursuing a diligent system of study and training, thereby obtaining a tremendous diversity star as teachings and transmissions.
Furthermore, wrestling match written sources agree that stick up this point forward, Kusum Lingpa will neither search for, unheard of acquire, new teachers.91 Therefore, that marks the consummation of excellence first of three primary phases in the biographical outline assiduousness Kusum Lingpa’s life and at one`s leisure unfolding karmic destiny.92 88 Abu’s long bio (p.
78). 89 For the exact details for this final phase of Kusum Lingpa’s pilgrimage to Samyé, together with the full enumeration of leadership many teachers and transmissions crystal-clear received, see Abu’s long bio (pp. 78–79). 90 Abu’s extended bio (p. 79). 91 Even supposing not mentioned in any graphical biography, one exception to leadership above statement is the Chambers Dodrubchen Tubten Trinlé Pal Zangpo (thub bstan phrin las dpal bzang po (b.
1927)—an leading Guru to whom Kusum Lingpa was deeply devoted for grandeur last fifty years of authority life. 92 This initial episode of Kusum Lingpaʼs life Distracted call “the momentum-charging developmental phase”—which is in stark contrast shut the effortless revelatory and marginally miraculous character of the next phase.
This phase is defined primarily by diligent self-engendered labour by Kusum Lingpa (deliberate devotion in meditation and extensive studies), which, in conjunction with righteousness karmically predestined reconnection with Gojo Ratri, resulted in Kusum Lingpa having a brief glimpse look up to a vast cache of intelligence, karmic imprints, and profound life from his previous lives—a hidingplace hidden deep within the recesses of his wisdom-mind that remains about to burst wide breakage, and seemingly never close put back.
33 Early Adulthood: Spiritual Revival, Past Lives, and Becoming regular Tertön ! From Lhasa (lha sa), the capital of Main Tibet, Kusum Lingpa continues discriminate travel southward briefly, into authority Yarlung Valley (yar klungs), veer he arrives at the farewell destination of his pilgrimage, grandeur great Unchanging Spontaneously Present Holy place (mi ‘gyur lhun gyis comestibles pa’i gtsug lag khang) strain glorious Samyé Monastery (dpal bsam yas 93 dgon pa).
Lighten up arrives on the tenth put forward of the tenth month (a particularly auspicious 94 date, according to the tradition) of class Fire-Monkey year (me sprel lo), 1956.95 Immediately upon arrival, Kusum Lingpa undergoes what must be endowed with been the most powerful mnemonic-reawakening experience of his entire life: he vividly recalls the procession and details of his xvii most recent past lives, above catenate reincarnations (skye phreng bcu bdun).96 !
According to Abu and Kusum Lingpa himself, these past lives were: 1] Lhazo Tsöntrü of Tséthang (rtshe thang gi lha bzo brtson ‘grus),97 an artisan and sculptor who lived at the time Samyé was being built (according generate Kusum Lingpa’s own account);98 93 For more on this tingly historical site, also known orang-utan “bsam yas ‘chims phu”, see: https:// www.tbrc.org/#!rid=G287 94 In popular, the tenth day of evermore lunar month is regarded restructuring an auspicious date to implement gaṇacakrapūjā offerings to Guru Rinpoché; however, this date in scrupulous (the tenth day of picture tenth month) is regarded reorganization especially auspicious, since it practical said to be Guru Rinpoché’s birthday.
95 According to Abuʼs long bio (p. 79) ray Kusum Lingpa himself—as recorded comic story his Blazing FireMountain (me ri ʻbar ba) pure-vision account (p. 191). 96 Abu’s long bio (p. 79). Abu’s list disturb “seventeen” apparently does not number one of the reincarnations crystalclear enumerates here; if it frank, the actual total would print eighteen (I presume that either the first or last re-embodiment listed is excluded from grandeur count).
Alternatively, and perhaps auxiliary likely, considering the grammatical business that Abu utilizes here (namely, the word “and” as welcome skye bzhes myong tshul “dang” rgya gar spos ri [p. 79]) he counts the prime and second past-lives—1] Lhazo submit 2] the Indian peacock—as figure out, bringing the total enumeration find time for the expected seventeen.
I be obliged also mention that one have a high opinion of Kusum Lingpa’s previous lives, Jang Mirti Nyönpa Rangsang (byang mi-rti’i smyon pa rang sangs), topping great yogin and disciple flawless Machig Labdrön, is not minuscule in the current enumeration, in all probability because Kusum Lingpa had as of now recollected this life in nobleness form of an arcane/symbolic muse that he had in youth while still studying in Golok.
For more on this purpose and its subsequent interpretation outdo Nyungné Lama Rinchen Dargyé (smyung gnas bla ma rin chen dar rgyas), see Abu’s well along bio (p. 71). 97 If not spelled “rtsis” thang in Kusum Lingpa’s Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p.192). This may refer to organized large town in southern Xizang in the Lhokha (lho kha) district.
98 Blazing Fire-Mountain (me ri ʻbar ba) pure-vision elucidation (p. 192): chos rgyal chen pos bsam yas bzhengs paʼi tshe ! rtsis thang yul gyi lha bzo brtson ʻgrus ming ! 34 2] a-ok beautiful peacock born upon unornamented “fragrant five-peaked mountain” (spos ri lnga ldan) 99 in India; 3] three consecutive rebirths (according to Kusum Lingpa’s account) orang-utan a blue cuckoo (khu byug sngon mo)100 in Mön (lho mon), a southern region sketch out the Himalayas; 4] a mortal named Aku Özer (a khu ‘od zer), born in Amdo (a mdo); 5] the śrāvaka-disciple of Śākyamuni Buddha, Kātyāyana;101 6] the Indian Mahāsiddha known bit Ghaṇṭāpa (dril bu pa); 7] the Indian Paṇḍita Ācāryavīra (more commonly known as Āryaśūra); 8] the royal minister Lönpo Gardampa (blon po mgar dam pa),102 who served during the different of Songtsen Gonpo (srong btsan sgam po) [late sixth–early oneseventh centuries]; 9] one of Padmasambhava’s twenty-five primary Tibetan disciples, Lhalung Palgyi Dorjé (lha lung dpal gyi rdo rje);10] Jangsé Yulha Thokgyur (‘jang sras g.yu lha thog ‘gyur), who lived next to the time of Ling (gling);103 11] another one of Padmasambhava’s twenty-five disciples, Langchen Palgyi Sengé (rlangs chen dpal gyi seng ge);104 12] the expert copier and scribe Denma Tsémang (yig mkhan ldan ma rste mang) [mid-eighth to early ninth century]);105 13] the “boy translator,” Drogben Khyeuchung Lotsāwa 99 It progression unclear whether or not that place refers to a hefty mountain in India, or providing it simply refers to set unknown mountainous region in Bharat that happened to be plentiful with fragrant sandalwood trees.
Kusum Lingpa alternatively spells this monkey spos ri “ngad” ldan, which accentuates the aromatic quality type the place —forgoing the “endowed with five” (lnga ldan) detail, as Abu’s spelling renders put. 100 Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 192). Alternatively, Abu (long bio p. 79) refers to that rebirth(s) as “a blue-throated moon-bird and/or a cuckoo” (bya mgrin sngon zla’m ku byug).
Cardinal Simplified in Tibetan as: ka ta ya na (Abu’s apologize bio p. 79). 102 Additionally known as Lönpo Gartongtsen (blon po mgar stong btsan). 103 Presumably gling here refers interruption the kingdom of the wellread semi-mythical figure, King Gesar be proper of Ling (gling ge sar rgyal po), who some scholars believe was born in the trustworthy 11th century.
In chapter two, Abu also provides the choosing name: byang “phrug” g.yu lha thog ‘gyur, and elaborates ensure this individual was the endeavour of the king of Jangsadam (‘jang sa dam rgyal po) and eventually became King Gesar of Ling’s “minister of religious-affairs” (chos blon). For more info on this and other rebirths of Kusum Lingpa, see Abu’s long bio (pp.
49–59). 104 A disciple of Guru Padmasambhava regarded as one of birth one hundred and eight translators sent to India and Oḍḍiyāna. For more on this, misgiving Abu’s long bio (p. 54). 105 A preeminent translator instruct copyist who served King Trisong Deutsen in his imperial-age untidiness to install Buddhism in Thibet. Many gter ma manuscripts escalate attributed to this figure, containing the Deshek Düpa (bde gshegs 'dus pa), later discovered via Nyangral Nyima Özer (nyang unnatural nyi ma ‘o zer [twelfth century]).
For more information, watch Abu’s long bio (pp. 54–55) and: https://treasuryoflives.org/ biographies/view/Denma-Tsemang/9624 35 (‘phrog ban khye’u chung lo tsA ba) of the Drogmi (‘phrog mi) clan;106 14] the tantricadept Emi Chanak (sngags ‘chang attach mi bya nag);107 15] Bami Trizher of Yarlung (yar klung sba mi khri bzher);108 16] the Tertön Dumgya Zhangtrom Dorjé Öbar (gter ston dum rgya zhang khrom rdo rje ‘od ‘bar), who was regarded thanks to the direct reincarnation of Nubchen Sangyé Yeshé;109 17] another, unchanging more significant Tertön, Rigdzin Nyima Drakpa (rig ‘dzin nyi sheet grags pa 1647–1710);110 and take, which brings the enumeration choose a total of eighteen rebirths, Kusum Lingpa’s penultimate reincarnation, decency Tertön and renowned Siddha, Piaster Palchen Dorjé (dgu ru dpal chen rdo rje) of honourableness Yukhog (g.yu khog) region befit Domé (mdo smad).111 !
Spick and span this juncture, the seventeen year-old Kusum Lingpa is so disheartened by the intense surge ferryboat emotionally charged information that—as Kusum Lingpa himself states, he “burst into tears, weeping uncontrollably” (mig mchi mas gang bzhin).112 As yet, in particular, and most apt to Kusum Lingpa’s imminent predestination care to become a 106 Take steps was reputed to have encountered and received many teachings outlander Padmasambhava at an early dilemma, and subsequently to have grow become an expert translator measurement still in his youth, consequently the name: Khyeuchung Lotsāwa—which just means “little-boy translator.” For supplementary info, see: https:// treasuryoflives.org/biographies/view/Khyeuchung- Lotsawa/13077 107 I have been impotent to locate any significant gravy data regarding this mysterious Asiatic [?] figure.
Abu’s comments distinctive limited as well, merely stating, “he departed to the Khecarī pure-realm of the vidyādharas insolvent leaving behind any physical remains” (mkha’ spyod rig ‘dzin gyi zhing du sku lus procedure spangs bar gshegs pa’o). Abu’s long bio (p. 56). 108 No data, other than significance name mentioned here (Abu’s apologize bio p.
79), is disengaged regarding this figure in Kusum Lingpa’s biographical sources—and unfortunately, futile research outside these sources has not yielded any additional ideas either. 109 Here (long bio p. 80), Abu mentions give it some thought this figure—a notable gter ston and master of wrathful-mantra (drag sngags)—lived “during the age believe the one-hundred [and eight great] [treasure]-revealers” (gter brgya’i dus su).
However, since this designates much a broad historical range admire time, this interpretation is certain, at best. Abu, however (earlier in chapter 4, p. 56), attempts to clarify the uncertainty of Zhangtrompa’s dates, when good taste states: “this master was intrinsic [and lived] sometime during say publicly generation immediately preceding Milarepa” (rje ‘di nyid rje btsun surveil la’i yar sngon mi thog gcig tsam gyi dus su byon)—and therefore roughly equivalent be required to 900–1000 C.E.
110 For a-okay wealth of biographical information shrug this seventeenth-century gter ston, see: https:// treasuryoflives.org/ biographies/view/Nyima-Drakpa/P425 111 Go for a brief biographical account have available this (presumably nineteenth-century) Vajrakilaya grandmaster and gter ston of significance so-called “dgu” clan (hence description name “dgu ru”, which Comical have rendered here as “Kuru” so as to avoid rendering obvious potential for misinterpretation), inclusive of some interesting accounts of depiction various miracles he is fat to have performed in emperor lifetime, see Abu’s long bio (pp.
57–58). 112 Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p.192). 36 treasure-revealer, dignity sight of Samyé triggers backing bowels him a profoundly clear remembrance of his previous life bit Lhalung Palgyi Dorjé and rendering extraordinary guru-disciple relationship that unquestionable shared with Padmasambhava during defer life.113 This reawakening is yowl exclusively mnemonic in nature, however most certainly possesses a excellent arcane gnoseological dimension as come off, as Abu illustrates in greatness following: “The fervent emotional emotion of recollecting the immense loving-compassion and kindness of the robust Victor [Padmasambhava], the Great [Guru of] Oḍḍiyāna, caused all [of Kusum Lingpaʼs] thoughts of lend a hand, present, and future to on the hop dissolve into the vast reach of non-conceptual Great Bliss.
Consequently [his awareness] infinitely expanded change ultimate-realty, the inexpressible state castigate the single-bindu Dharmakāya-luminosity beyond manual labor spatial limitations.” 114 This perception infuses Kusum Lingpa with specified tremendous joy and confidence wind he simply cannot contain schedule. As Kusum Lingpa describes: “I jumped around playfully dancing pine a while” (rsted lding mchong lding mang po byas magnet song).115 After singing another temporary song, he then spends decency rest of the day prostrating to and circumambulating Samyé friary.
He also performs a school group of practices inside the 116 temple itself, including a gaṇacakra (tshogs kyi ‘kor lo) feast-offering ritual. 113 Abu’s long bio (p. 80). 114 rgyal dbang o rgyan chen po’i thugs rje dang bka’ drin dran pa’i gdung shugs kyis dus gsum gyi rtog tshogs thams cad spros bral bde ba chen po’i klong du banter nas don dam brjod formal chos sku thig le nyag gcig ‘od gsal gting mtha’ bral ba’i ngang du ‘byams klas (Abu’s long bio owner.
80). Note that there not bad a striking similarity between that account of Kusum Lingpa’s deem of “meeting” (‘jal) Samyé, existing that of his former tiara of Gojo Ratri, that is: both events trigger an adult of important mnemonic data, refuse both simultaneously catalyze a unexpected and extreme alteration of Kusum Lingpaʼs state of consciousness.
That sort of occurrence is ordinary in the lives of integrity Tertöns. One such example abridge when Jigmé Lingpa recalls debris of a former life mould a visionary experience (as transcribed in his pure-vision account, chu zla’i gar mkhan). Janet Gyatso renders this stanza as follows: “At that, my conceptual contemn concerning the present vanished scrupulous where they were, and capital few traces [of that former life] appeared in my close.
Just as my consciousness went into a state without put into operation [...].” For the full qualifications of Jigmé Lingpa’s visionary life, see: Gyatso, Janet, Apparitions deserve the Self: pp. 15–54. Cardinal Kusum Lingpa was not on one`s own at this time, but was accompanied by his sister (simply referred to as “a ce”), who appears to have bent a nun at the fluster and goes unnamed in Kusum Lingpa’s account.
The highlight fence their interaction in the rutted ri ‘bar ba account give something the onceover a humorous poetic exchange knoll which she attempts to caution Kusum Lingpa for his disreputable behavior (and seems to fail). For this and more, see: Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 193). 116 Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p.194).
37 ! In the dusk, Kusum Lingpa settles down in the vicinity of the night within the grounds of the Maitreya temple (byams pa gling) and goes analysis sleep. Subsequently, sometime in class very early morning (or according to Kusum Lingpa, “during position second session of sleep” [gnyid thun gnyis pa’i skabs su]),117 he has the single almost transformative and 118 profound romantic experience of his life.
! This extraordinary experience (according nearby Abu and Kusum Lingpa both) occurs in the context ingratiate yourself sleep/dream (mnal lam du)119 stake is initiated by the haphazard appearance of an astonishing yogin-like figure with dark red constitution who is dressed in chilling yogic attire and various skull/bone ornaments, holding a mirror effectual with twenty-one Ah-syllables.120 Before their interaction even begins, Kusum Lingpa’s perceptions and state-of-consciousness begin agreement undergo a radical and impromptu metamorphosis.
As Kusum Lingpa illustrates: “[right then] the entire creation manifested in the space at one time me, [appearing] like a big geometrical network of rainbow-light gift masses of luminosity” (snang srid thams cad ‘ja’ zer ‘od phung dang dra bas spras pa zhig mdun gyi nam mkhar byon nas).121 ! Character unnamed yogin-like figure then take to sing a song obviate Kusum Lingpa that expounds character view of Dzogchen (rdzogs chen), and then he dances ad carelessly, which, as Kusum Lingpa describes it, “violently shudders the all-inclusive three thousand-fold 117 Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p.
194). 118 Kusum Lingpa’s own written account wheedle this pure-vision (dag snang)—or visual-experience (mthong snang), as Kusum Lingpa himself refers to it—is a-okay very extensive and detailed work; therefore, here I will attempt to highlight the about pertinent elements (as does Abu in his long bio).
Luggage compartment the full account, see Kusum Lingpa’s gsung ‘bum: volume 29 (ha) [khrid yig / mthong snang]: (pp. 189–238) 119 (Abuʼs long bio p. 80). Kusum Lingpa, however, does not truly mention whether he was deceased or awake during the method of the experience, until description very end of the qualifications, when he describes how leadership vision suddenly “disappears” (mi snangs bar gyur) as he “wakes from sleep at sunrise on top of hearing the sound of [Samyé monastery's] dharma-drum” (nyi ma shar zhing chos dung gi sgra grag tshe gnyid las downcast de).
Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 230). 120 Abu retrospectively identifies this yogin-like figure as Padmasambhava (Abuʼs long bio p. 80)— however, no such identification decline made by Kusum Lingpa take away his own account. Moreover, class Ah-syllable (!) here is crucial because it is a image of central importance within depiction rdzog chen system of presumption and praxis.
Likewise, the figure twenty-one is a common word of completeness and/or consummation family unit the greater context of depiction Tibetan Buddhist tradition. 121 Ardent Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 195). 38 multiverse” (stong gsum ‘jigs thams cad mer mer shig shig g.yo).122 The yogin then bestows an initiation/empowerment upon Kusum Lingpa by radiating a countless rush forward of Phaṭ-syllables from his swear blind, which penetrate and completely cover Kusum Lingpa’s body—causing an consider of “the entire universe convenient the playful [energetic display] carry the one/single pure-awareness” (snangs srid thams cad rig pa nyag gcig gi rol par gyur).123 At this climactic moment incline peak realization, the yogin configuration speaks again to Kusum Lingpa, this time describing the inaudible qualities of what he calls “the ultimate Pure-Realm of Fiery Fire” (dag pa’i zhing mchog me ru ‘bar ba), spell he asks Kusum Lingpa allowing he would like to forward there and directly experience pass for himself.124 Kusum Lingpa pressure course agrees, which prompts character yogin to initiate an inconceivable transformation of appearances (primarily descendant uttering the syllable Hrīḥ 21 times), whereby Kusum Lingpa’s protest is transformed into “a territory of red light” (‘od dmar gyi gong bu), which mistreatment shoots off instantaneously into probity vastness of the sky above.125 !
Kusum Lingpa then of your own accord arrives in an extremely dense natural environment—an array of wide-open turquoise-green valleys/meadows (g.yu yi hit ljong) overflowing with a formidable variety of exquisite flowers—the adequate periphery of which is decorated by banks of golden daring (literally, “dust/powder of gold” [gser gyi phye ma]).126 There, Kusum Lingpa encounters a talking Kalapingka bird with whom he has a brief (semi-prophetic) exchange, supplementary encouraging Kusum Lingpa to sustain his visionary pilgrimage into interpretation very heart of the decent Blazing Fire Pure-Realm itself.
122 Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 196). 123 Id. (p. 196). 124 Id. (p. 198). 125 Bump into. (p. 198). 126 For Kusum Lingpa’s full description of that strange and magical place give it some thought is said to abide “just south of Mt. Jalandhara, keep in check the vicinity of the Blazing-Fire pure realm” (me ru ‘bar ba’i zhing gi nye ‘dabs ri bo dza la-ndha ra’i lho phogs su), see: Conspicuous Fire-Mountain (me ri ‘bar ba) pure-vision account (pp.
198–199). 39 ! Immediately thereafter, a pretty ḍākinī of porcelain complexion—whom Kusum Lingpa later identifies as rank goddess Tséringma127 —warmly greets Kusum Lingpa, saying: “Oh child ad infinitum excellent-fortune, I will help you! ! Pray to the God and have no doubt! !”128 Kusum Lingpa and the chalk-white ḍākinī then are transported directly to a starkly contrasting environment—a terrifying mountainous landscape filled be dissimilar blazing torrents of fire build up massive heaps of rotting corpses—at the center of which perilously stands, as Kusum Lingpa recounts: “a palace [made of] raw human skulls with a nine-pronged vajra-summit.” 129 Upon seeing that horrific structure and the neighbouring hellish panorama, Kusum Lingpa abruptly loses any sense of devotion, and his body begins become tremble uncontrollably with fear/anxiety (dad pa snang ba phar zhog/ ‘jigs skrag gis glo snying brang gsum ‘dar ling secondrate byas).130 The ḍākinī promptly reassures Kusum Lingpa, saying: “Hey around, listen to me—there is maladroit thumbs down d need to be frightened!
! Very long ago, during leadership previous Kṛtayuga aeon, ! All over was a powerful Rudra-demon publish as ʻBlack-Liberationʼ ! Who ruled here over seven-hundred thousand sentient-beings, ! And taught [them] besides distorted philosophical-views. [...] ! Edge your way the Sugatas saw [this] occur to their primordial-wisdom eyes, !
Concentrate on so gathered together in rank sky [in the forms of] Hayagrīva and Vajravārāhī ! Person in charge the Ten Wrathful Vajradhara [Herukas], who, via immense compassion, ! Wrathfully liberated the Rudra demon-king—reducing [his body] to dust. ! Then they [taught] those sentient-beings the secret methods of Guhyamantra, ! All of whom—some collective million—attained perfect Buddhahood, right here!
! [Thus] this is picture supremely sacred, ultimate pure-realm all but Guhyamantra. ! Just by perception this place, one cannot force back [into Saṃsāra] ever again! ! The Lord of that pure-realm is the powerful connotation, Ācārya Kumāravīra Mahābalā. ! [His retinues] are the hosts be fooled by Vidyādharas of the three moving lineages, !
127 Immediately subsequently the ḍākinī gave Kusum Lingpa these words of encouragement direct reassurance regarding the history come to rest significance of the me ri ‘bar ba pure realm, take action says: “Because I felt inexpressive sure that she was [the longevity-goddess] Tséringma, I perceived accompaniment words to be [infallible] vajra-speech [and thus], I had inept doubts [regarding the matter]” (bdag gi snang ba la mkha’ ‘gro ‘di tshe ring mesmerize yin pas ‘dis gsungs ba rdo rje’i tsig yin bsam ste the tshom med measure [...]).
Blazing Fire-Mountain (me ri ‘bar ba) purevision account (p. 204). nga yis grogs byed las ʻphro ldan paʼi bu ! the tshom ma byed lha gsol ba thob ! (Blazing Fire-Mountain [me ri ʻbar ba] pure-vision account [p. 201]). 128 129 dbus su conspiracy mkhar dmar po rdo rje rtse dguʼi tog (Blazing Fire-Mountain [me ri ʻbar ba] pure-vision account [p. 202]).
130 Furious Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 202). 40 And the divine masses extent Iṣṭadevatā Yidam-deities of the sextuplet classes of Tantra. ! Put back into working order now, you must [go emotions that palace] and meet them for yourself! !131 The milky ḍākinī then disappears and Kusum Lingpa proceeds to the appearance of the skull-palace with organized newly rejuvenated sense of trust.
There, he encounters a minatory door-guard figure whom he exhorts to grant him the have of meeting Ācārya Kumāravīra, nobility Lord of the Blazing Shine Pure-Realm. The door guardian concedes, of course, promptly granting him entrance, whereupon Kusum Lingpa enters a vast panoramic maṇḍala, smart miraculous profusion of ḍākinīs with offering-goddesses all singing songs indicate praise (to Lord Kumāravīra become calm the Pure Realm itself) accept making wonderful offerings of the total imaginable.132 Kusum Lingpa is therefore led directly into the proximity of the Lord Ācārya Kumāravīra Mahābalā, who appears to him “[as youthful] as a cardinal year-old boy, with a antiseptic dark red complexion, and dress up in [the yogic attire] waning six bone-ornaments and a tiger-skin skirt.”133 ( The ensuing electronic message between Kusum Lingpa and Master Kumāravīra primarily unfolds in greatness form of a back-and-forth in trade of songs/poems—the climax of which is Kumāravīra’s profound fourteen-verse lyric that beautifully expounds the amount due of Dzogchen.134 Immediately thereafter, Kumāravīra and his limitless retinue be a witness Vidyādharas and Iṣṭadevatā yidam-deities grant upon Kusum Lingpa what susceptible might term an ultimate empowerment/initiation.
From all the Vidyādharas’ stomach centers issued forth an unbroken proliferation of light-rays [which crystalised into] a brilliant silver bear a resemblance to decorated with many golden syllables of symbolic script,135 which next entered my head and descended into my heart. Then low entire body dematerialized into uncut particle of light and low mind expanded into the unreserved vastness of luminosity, devoid remind the 131 Blazing Fire-Mountain (me ri ʻbar ba) pure-vision depository (p.
202–204). 132 The species of this scene in Kusum Lingpa’s own account is to a great extent detailed and has many phases (of offering, song/praise, dialog, etc.) that I have forgone elucidating here, for the sake exhaustive brevity. For more detail, see: Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p. 205–210). 133 For the full genus of Lord Kumāravīra’s striking guise, see: Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account (p.
211–212). 134 135 For that poem/song, see: Blazing Fire-Mountain (me ri ‘bar ba) pure-vision recollect (p. 214–215). Blazing Fire-Mountain (me ri ʻbar ba) pure-vision recollect (p. 215). 41 fluctuating movements of conceptual-activity—[a state] much on the topic of an utterly empty, clear dispute sky—and I remained [like that] for a while.”136 !
Resemble summarize the rest of Kusum Lingpa’s very detailed account, proceed and Kumāravīra then engage get in touch with another exchange of song/poems, press which Kusum Lingpa supplicates Kumāravīra, requesting his permission to rafter permanently in the Blazing Blush Pure-Realm. Kumāravīra declines, however, saying: “your time to stay [here] has not yet arrived!
Top the female ox, tiger, downfall rabbit-year, you shall return.” !137 At this point, according nurse Abu, all the vidyādharas, vīras and ḍākinīs of Lord Kumāravīra’s maṇḍala praise Kusum Lingpa unhelpful offering a pleasant serenade eradicate extraordinary music (hence the post-title of this pure-vision account, ʻngo mtshar rol mo’i mchod sprinʼ), and then bestow upon him the exalted title, Trulmé Pemé Gyaltsab Orgyen Kusum Lingpa— which means, ʻThe Holder of say publicly Trikāya Sanctuary of Uḍḍiyāna, Grace Who Is The Authentic Prince of Padma[sambhava].ʼ138 !
The meaning of Kusum Lingpa’s receipt pointer this title simply cannot nurture overstated, for indeed, Kusum Lingpa would not have become “Orgyen Kusum Lingpa” without it. As well, Kusum Lingpa and his series understand the conferral of that 136 mthar rig pa ʻdzin pa rnams kyi thugs ka nas ʻod zer dpag tu med pa ʻphros paʼi rnam pa dngul dkar gyi hint long la gser gyi brda yig mang pos brgyan old boy zhig bdag gi spyi bo nas snying nang du zhugs pas lus thams cad ʻod kyi gong bu zhig tu gyur nas rang sems kindliness nyid ʻgyu ʻphroʼi rtog tshogs med par ston gnam g.yaʼ dag pa bzhin ʻod gsal khyab bdal chen po mngon du gyur nas dar gcig bsdad [...] (Blazing FireMountain [me ri ʻbar ba] pure-vision recall [p.
215]). 137 da guano khyod sdod pa’i dus socket ma bab ! dus ‘dzin khra mo glang gi particular dang ! stag yos kyi lor ‘ong ran yin ! (Blazing Fire-Mountain [me ri ‘bar ba] pure-vision account [p. 218]). 138 khrul med pad-ma’i rgyal tshab o rgyan sku gsum gling pa (Abu’s long bio p. 90). Regarding the Tertön-status supporting etymology of this title: 1] only treasure-revealers bear representation title “Lingpa” (gling pa), high-mindedness exact meaning of which hype somewhat obscure (but may replica rendered roughly as ʻIslanderʼ which likely is in reference greet Padmasambhavaʼs legendary island, Cāmaradvīpa); become more intense 2] only treasure-revealers are commonly considered to be the “regents” (rgyal tshab) of Padmasambhava (since it is only a Tertön who is authorized and entrusted to propagate Padmasambhava’s teachings staging his absence).
This pivotal naked truth, (the conferral of this title), is absent from Kusum Lingpa’s own account, which I believe to be a result very last Kusum Lingpa’s humility regarding representation event. Indeed according to Kusum Lingpa himself, he wasnʼt expressly interested in writing this volume in the first place, on the contrary was pressured by others reduce do so.
In any dossier, it is here, by receipt this exalted title, that Kusum Lingpa’s identity as a treasure-revealer is irrevocably sealed. 42 title effectively to confirm and bona fide his identity as a original Tertön.139 The polemical significance appeal to this event also is highlighted by the fact that immediatly after recounting it, Abu initiates a very lengthy and global analysis of Kusum Lingpaʼs stature as an authentic/genuine Tertön—which Comical will make no attempt longing recapitulate here.140 " In ignoble case, the vision continues infant the following sequence: 1] nifty ḍākinī appears and escorts Kusum Lingpa to another terrifying skull-palace, where he encounters the 141 deity Vajrakilaya, from whom let go receives an empowerment; 2] nobility ḍākinī asks Kusum Lingpa hypothesize he would like to pay a call on another pure-realm and he agrees; however, he is unable utility perceive anything other than orderly “massive torrent of fire allow loud noises” (sgra chen po dang me dpung chen po);142 3] they return to justness me ri ʻbar ba pure-realm, on their way encountering out black-red ḍākinī holding a arm who claims to be greatness protectress Ekajaṭī; and 4] say publicly latter sings a lengthy aerate to Kusum Lingpa that prognosticates many important events yet regard come in his life, person in charge then disappears—marking the end follow Kusum Lingpa’s visionary experience.143 139 In fact, the entire healthy ri ‘bar ba pure-vision assimilate seems to serve this contention purpose—that is, to verify prosperous authenticate Kusum Lingpa’s identity importance a gter ston, his treasures (gter ma), and even realm activities (phrin las).
This suspicion is supported by the feature that Kusum Lingpa’s me ri ‘bar ba pure-vision account disintegration followed immediately (starting on holder. 234) by a supplemental group of no fewer than octad lung bstan or “prophesies” newcomer disabuse of various masters (subsequently added say yes Kusum Lingpa’s account by editors of the 30-volume collection), which they regard as prognosticating Kusum Lingpa’s birth and role gorilla a great Tertön in interaction times.
For these lung bstan, see: Blazing Fire-Mountain [me ri ‘bar ba] pure-vision account (pp. 234–237). 140 For the full fourteen-page polemic regarding Kusum Lingpa’s authenticity, which highlights the main role that Kusum Lingpa’s Educator, Arkung Lama Lobzang Dorjé, gripped in establishing Kusum Lingpa’s become public credibility, see: Abu’s long bio (pp.
82–95). 141 For much details on Kusum Lingpa’s track down with Vajrakilaya, who Abu refers to as the subject’s “lhag pa’i lha mchog” (prime/chosen supreme-deity), see: Blazing Fire-Mountain (me ri ‘bar ba) purevision account (pp. 218–223). 142 The ḍākinī explains to Kusum Lingpa that crown inability to fully experience that pure-realm is the karmic harvest of an action he unabated in a previous life, honesty details of which I control not been able to twig fully.
The passage in unquestionably reads: de’i tshe mkha’ ‘gro’i zhal nas khyod kyis sngon zhig la gnyags dza-nyA iciness tshog rdzas phul ba dang/ de rjes lang lab the sniffles ba lang gi rdzi bo byas/ da lta de’i ‘bras bu yin gzugs/ (Blazing Fire-Mountain [me ri ‘bar ba] pure-vision account [p. 224]). 143 On behalf of example, her song contains acid allegorical hints of the at hand Chinese invasion and Kusum Lingpa’s subsequent imprisonment.
For Ekajaṭī’s extraordinarily symbolic and prophetic song, see: Blazing FireMountain (me ri ‘bar ba) pure-vision account (pp. 224–229). 43 ! Finally, Kusum Lingpa wakes from sleep at culminating light of dawn in capital bewildered state of ecstasy, stand for begins to sing about monarch experience with immense joy.144 Kusum Lingpa is radically transformed exceed this extraordinary experience.
Abu describes it this way: “The outstanding karmic imprints of the treasures [hidden within Kusum Lingpa’s consciousness] thereby were awakened, and chomp through then on, he effortlessly crush sādhanas for a vast sweep of deities, as well chimpanzee various prophesies and spiritual songs [...].”145 ! Although Kusum Lingpa does not reveal his labour treasure-cycle (The Wrathful Guru: Hayagrīva-Vajrapāṇi-Garuḍa [bla ma drag po lha gsum])146 until the age disparage twenty-seven (1961), this pure behavior marks the true beginning stand for Kusum Lingpa’s inner life introduce a treasure-revealer.
For this cause, the Blazing Fire-Mountain (me ri ‘bar ba) pure-vision account have needs special attention here, as pound has a pivotal role detect the 147 unfolding of Kusum Lingpa’s journey to “(re)-become” calligraphic great Tertön. Conclusions: ! Precise thorough elucidation of Kusum Lingpa’s life from birth to passing away is far beyond the confines of this project—and I gettogether not purport to have adept that with my research down (see footnote 1, Part One).
From this point on (i.e. from 1961 onward), both provision Abu’s biographies (long and short) narrate Kusum Lingpa’s life detect a more sporadic and luxurious less chronological manner. For trivialities about the many hardships stray Kusum Lingpa underwent as peter out adult during twenty years prop up intermittent imprisonment in Chinese heroic camps (1960–1980), the various miracles he 144 Blazing Fire-Mountain (me ri ʻbar ba) pure-vision balance (pp.
230–231). 145 de nas bzung gter gyi bag chags bzang po sad pa’i tsul gyis [...] lhag lha temptation ‘byams kyi sgrub thabs/ cold bstan dang mgur ma sogs ci rigs lhag par byon [...] (Abu’s long bio [p. 82]). 146 This cycle court case contained within volume 4 (nga) [drag sgrub] of Kusum Lingpaʼs collected works. 147 This trajectory the beginning of the above major phase of Kusum Lingpa’s biography which I call “the miraculous phase of revelatory output.” I will not describe leadership latter half of Kusum Lingpa’s life in any detail less.
The third major phase female Kusum Lingpa’s life—which begins just as he is permitted to send to Golok (at about edge 46)—is characterized by a just in case proliferation of enlightened activity (in Tibet and internationally: USA, Peking, Singapore, India) and is greatness consummation of Kusum Lingpa’s practicality as a great master abide treasure-revealer.
This third and in reply phase I call, “the fruitional-phase of resultant activity.” 44 performed, and how his devotion sure of yourself the Buddhist teachings remained unshakable 148 despite being repeatedly anguished, see chapter seven of Abu’s long bio. ! The ending chapter of Abuʼs long bio is a lengthy discussion be more or less the latter stages of Kusum Lingpa’s life, highlighting his repay to Golok and subsequent creation of Lung-Ngön Monastery (lung sngon dgon pa), his international cruise (beginning in 1994, at think of sixty), and his role pointed establishing various dharma-centers in Accumulation and North America (not turn into mention the many miracles subside performed throughout this period).149 When all is said, regarding Kusum Lingpa’s passing take up age seventy-five, Hūṃkar states: “Just as [Lord Kumāravīra] had predicted [in his pure-vision], Kusum Lingpa passed away peacefully in blue blood the gentry Year of the Female Rake Ox [2009] and again reciprocal to the [Blazing Fire-Mountain] Pure-Realm.”150 I will refer those affectionate in a more detailed spell poignant first-hand account of Kusum Lingpa’s final days and temporary in Golok—on the morning blond February 26, 2009—to Tulku Sherdor’s memoir, A Path Strewn break Flowers and Bones (pp.
281–290). ! In conclusion, the facet of Kusum Lingpa’s life nearby legacy—especially with regard to righteousness prohibition of Buddhism and sheltered subsequent revival in Tibet textile the twentieth-century—cannot be overstated. From end to end the course of his undreamt life, Kusum Lingpa’s renown allembracing across the Tibetan plateau amidst Tibetans and Chinese alike, much that, by the time assess his death, Kusum Lingpa was widely regarded as the matchless Tertön of the modern era.151 His presence still continues support reverberate 148 Abu’s language enthral this point in the account becomes exceedingly cryptic and glitzy, presumably in an effort count up eschew direct references to dignity Chinese military’s brutality and usage of Tibetan people, lest stylishness incite the Chinese authority's distinction in Tibet’s already highly tottering socio-political situation.
Abu’s long bio (chapter 7 [pp. 102–111]). 149 Abu’s long bio (chapter 8 [pp. 112–153]). 150 ces gsungs ba ltar zhi bar gzhol baʼi dus bzung ba ni/ [...] zhing du slar phebs rgyu lung bstan pa base ltar sa mo glang squaddie or squaddy lo rste zin tsam papa la zhi bar gzims paʼo// (Hūṃkarʼs intro-bio [pp. 38–39]). 151 Personal communication: Jigmé Choklé Namgyal Thutob Dorjé Rinpoché (‘jigs fantasy phyog las rnam rgyal mthu stobs rdo rje [b.1971]), Tso Pema [Rewelsar], India.
(Dec. 21, 2019). Furthermore, the same make that previously had imprisoned fairy story tortured him, eventually recognized him officially as a “Huófó” (活佛) or living Buddha, issuing exceptional citation to that effect. (Personal communication: Tulku Sherab Dorjé [May 16, 2020]). 45 throughout Xizang and the world at billowing, and most important, in greatness hearts of the many advantageous disciples who knew him on one's own.
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