Pema Lingpa Lineage
BIOGRAPHY OF PEMA LINGPA
Pema Lingpa was hailed as the fourth of the five kingly tertons, or treasure-finders. He was the last of the five pure incarnations of King Trisong Deutsen’s daughter, the royal princess Pemasel. His father was Tondrup Zangpo of the Nyo clan; his mother was Trongma Peldzom. Since, in his previous life, he had been the omniscient Longchen Rabjam, his birth in 1450 C.E. at Mon Bumthang, in Bhutan, was attended by many omens, and he came into this world fully enlightened. Thus, he learned various texts, crafts, and much else, without instruction.
On the tenth day of the seventh month of the Monkey year, 1476, in his 26th year, in the place called Yige Trukma, Padmasambhava appeared to Pema Lingpa. Guru Rinpoche blessed him and placed in his hands an inventory of 108 great treasures. The following year, he brought forth from the famous Lake Mebar the first of the profound treasures of this inventory: the Cycles of the Luminous Expanse of the Great Perfection (dzogchen longsal-gyi kor). Surrounded by a multitude of people, he entered the lake without hesitation, holding a burning lamp in his hand. When he reemerged from the lake, the lamp in his hand still burned, and he carried under his arm a great chest that contained the treasure. Everyone was amazed, and, convinced of his extraordinary qualities, became firmly established in the faith. After that, Pema Lingpa’s reputation covered the land of snow like the sun and the moon.
In a similar miraculous way, he discovered the Great Perfection, the Gathering of Samantabhadra’s Intention (dzogchen kunzang gong-dü) at Samye Chimpu, a holy area near Samye Monastery. From these two treasure sites, he subsequently brought forth numerous other treasures that form the essential practices of the Nyingma lineage to this day.
Pema Lingpa discovered a profusion of sacramental objects, such as images, books, and stupas. He discovered the flesh of one born seven times as a Brahman, which liberates when tasted. And he discovered images of Guru Padmasambhava. He also unearthed the temple of Lho Kyercu, which had not previously been visible, and which was similar to the temple of Peltsap Sumpa at Samye. The temple he unearthed can still be seen today.
Among the riches Pema Lingpa discovered were the life-supporting turquoise gems of the Dharma King, Trisong Deutsen, the seamless robes of the Princess, a clairvoyant mirror, and many other sublime riches of the royal dynasty.
But although Guru Rinpoche had placed in his hands an inventory of 108 treasures, Pema Lingpa revealed fewer than half of them. And so, when the terton was approaching death, his son asked permission to find others. The master replied, “It will be hard for you to find the treasures, but if you purely guard your commitments and pray to me, you may perhaps find a few minor ones.” Accordingly, his spiritual son, Dawa, brought forth some of the treasures.
The vast and wonderful deeds of Pema Lingpa, of liberating and benefiting immeasurable beings, were inconceivable. He prophesied that he would become the Buddha named Vajragarbha in the Buddhafield of the Lotus Array, and that all those presently associated with him would be reborn in that realm as well, and become the disciples of that Buddha.
There is a prophetic declaration among Pema Lingpa’s revealed treasures concerning the host of disciples who became his spiritual sons:
Ten thousand will be associated by [the force of] past deeds.
One thousand two will be associated by aspiration.
Those associated through the profound essential point will be eleven.
Seven will be mandala-holders.
And three will be spiritual sons, dear to his heart.
In fulfillment of this prophecy, an inconceivable number of disciples appeared. Among them, the foremost included six treasure-finders who were emanations, six greatly accomplished masters, and six great sons who manifested the signs of accomplishment. Tsultrim Paljor, the great preceptor of Conangpa residence, Nangso Gyelwa Tondrup, and Tulku Chokden Gonpo were the three spiritual sons whose realization was the same as that of Pema Lingpa himself. And among his four sons, his spiritual son, Dawa, who was the emanation of Avalokitesvara, had inconceivable expressive powers of blessing, and his enlightened activities were very extensive. He became one of Pema Lingpa’s main lineage holders, and was honored by numerous great masters throughout Tibet.
The transmission of Pema Lingpa’s profound doctrines was gradually passed down and propagated by Tulku Natsok Rangdrol and Umdze Tondrup Pelbar, renowned as incomparable doctrine-masters; and by Sungtrul Tsultrim Dorje (also known as the emanation of his spiritual son, Dawa), who occupied a seat at the Lhalung Monastery in Lhodrak. Pema Lingpa’s lineage has spread throughout Bhutan and Tibet. Thus, the entire stream of its empowerments, transmissions, and guidance from a number of great masters has continued, unbroken, up to the present.
THE SEVENTH BHAKHA TULKU
Known as Künsang Tenpai Gyaltsen, the seventh Bhakha Tulku was born unfolding the lotus of knowledge of the sutras and tantras in 1799, the year of the Earth Sheep. In that lifetime he was the son of the seventh Pema Lingpa. Pema Lingpa gave his son the aural transmission, treasure teachings (kama and terma), the pure vision lineages of the old translation tradition, and, in particular, the complete Dharma cycles of Pema Lingpa — the empowerments, teachings, and special instructions. Among all his father’s students, Bhakha Rinpoche was the only one to whom the realization of the absolute lineage was transferred. He became the holder of the teachings, and, through that, the spiritual heart-son — even more precious than a physical son.
Later, the eighth Pema Lingpa, Künsang Tenpai Nyima, became the seventh Bhakha Rinpoche’s disciple, and received from this master the old translation tantras (the Nyingma Gyü Bum); the Seven Treasures of Longchenpa; the Trilogy of Ease (Ngalso Korsum); the Whispered Lineage of T’hangtong Gyalpo; and the teachings of Guru Chöwang and Pema Ledrel Tsal. Bhakha Tulku also gave the eighth Pema Lingpa (his former father) the complete empowerments, instructions, and stream of transmission of the Pema Lingpa Dharma Cycle, as well as the collected writings of Pema Lingpa’s fifth heart-son incarnation (the fifth Thuksey Rinpoche).
The seventh Bhakha Tulku traveled extensively, spreading the empowerments, transmissions and instructions of the Pema Lingpa teachings among his students, and in this way, he did a great service to the Dharma in general, and to the Pema Lingpa teachings in particular.
THE EIGHTH BHAKHA TULKU
Rigdzin Khamsum Yongdröl, the eighth Bhakha Tulku, was known as a united incarnation of Dorje Lingpa and Pema Lingpa. From early childhood on, the lotus of his intelligence unfolded. He attended the eighth Pema Lingpa (his disciple in his previous lifetime), receiving the common treatises on logic, the uncommon sutras and tantras, the general oral and treasure lineages, and, in particular, the complete Pema Lingpa Dharma Cycle. The eighth Pema Lingpa directed the master, Bhakha Tulku, to go to Kham, where he received an abundance of teachings from various spiritual masters, including Jamyang Khyentse Wangpo and Jamgön Kongtrül Lodrö T’haye. Of particular interest is the fact that he received from Jamyang Khyentse Wangpo the empowerment lineage of Pema Lingpa’s Tsedup Norbulam Khyer (“Integrating the Jewel of Long Life”), which had heretofore been lost. Jamyang Khyentse Wangpo had received these empowerments and instructions in a pure vision, directly from Pema Lingpa himself. Thus Bhakha Tulku became the first to receive this particular short lineage. Bhakha Tulku passed it on to Jigme Rangdröl Dorje, also known as Lama P’huntsog, who in turn greatly spread the transmission lineage of this empowerment. The eighth Bhakha Tulku then offered the complete empowerments and instructions of the Pema Lingpa Dharma Cycle back to his teacher, Jamgön Kongtrül Lodrö T’haye.
The eighth Bhakha Tulku, Rigdzin Khamsum Yongdröl, practiced in all these places: Tharpaling, Kündrak, Shugdrag, Tamshing, and at Dorje Lingpa’s seat, Buli Ogmin Lhundrup Chöling. He also compiled information about holy places such as Shugdrag and Kundrak. The eighth Bhakha Tulku was an accomplished artist, and in Bumthang, in the temple of Uru Rangbi, he made statues of the eight manifestations of Guru Rinpoche, as well as an image of the eighth Pema Lingpa, which we can still see today. He compiled and collected the Norgyam Thinley Nyingpo, Ngakso Yeshe Chugyun, Tsedrup Norbu Lamkhyer, P’hagmo Yangsang Lamë, and the Sadhana of Chagdor Tumpo. Many years later, the great treasure finder, Düdjom Rinpoche, gave great praise to his compilation of Khamsum Yongdrol, as well as that of the fifth Thugsey Rinpoche.
In the latter part of his life, the eighth Bhakha Rinpoche settled in Lagyap Khenlung and Lhalung, in Bhutan. He was also the throne holder and main teacher of Lhalung Monastery, where he cherished all the monks, giving them Dharma teachings as well as material support. Thus this master greatly served the Dharma in general, and, in particular, the lineage of Pema Lingpa.
THE NINTH BHAKHA RINPOCHE
At a very young age he was recognized by (the fifteenth) Karmapa, Khakhyap Dorje, as the rebirth of the eighth Bhakha Tulku (Khamsum Yongdröl) and was given the name Rigdzin Künzang Longdröl by him. Until the age of thirteen, he was in Bhakha monastery and studied all aspects of common and uncommon arts and Buddhism. And after that, the second king of Bhutan invited him to Bhutan. There he stayed for three years and gave many teachings and empowerments according to the mental capacities of the people of the land. After that, as the Kanam king of Powo requested of him, he returned to his own country. It is said that he was very popular and people say that he was very handsome and attractive. Women sang a song about him:
O, Bhakha Rigdzin Gyatso,
Seeing your face I wish to see you more and more.
You are the jewel of my heart.
People from all over the Powo region, and especially in Dorje Chü, Drag-ge, and Yuri, turned their thousand-petalled flower of faith toward him and became his fortunate students. He gave the profound ocean-like teachings to his followers. Among his students were many who were attained the Dharmakaya.
Kyabje Düdjom Rinpoche and he were the same age and were very close and loving to each other. His mind-treasure, the Kilaya (upper part), was revealed with Dorje Dragpa, the minister in Chendrup, but the lower part of the Kilaya treasure was not revealed. In Pema Köd, he built branch monasteries of the main Bhakha monastery, such as Geling Gönpa. He gave teachings and established shedra & drupdra 18 there also. In this Geling monastery he gave the empowerments of all the thirteen cycles of Pema Lingpa’s treasures.
THE TENTH BHAKHA RINPOCHE
The present Bhakha Rinpoche was first recognized as the incarnation of Pema Lingpa by Jamyang Khyentse Chökyi Lodro, who asked his family take good care of him and to keep him safe from defilements and impurities.
After receiving the empowerments and transmissions of the Rinchen Terzöd and Düdjom lineages from His Holiness Düdjom Rinpoche at Yurigon Monastery, in upper Powo, Bhakha Rinpoche went to Kongpo with His Holiness, where he received more precious teachings, including the 13 cycles of the Pema Lingpa treasures. He then practiced intensely under His Holiness’ guidance.
After the Chinese invasion of Tibet, living in Bhutan, he again received all 13 cycles of the Pema Lingpa treasures from Tamshing Lama P’huntsok, the main holder of the Pema Lingpa lineage in Bhutan. He practiced thoroughly all the teachings he received with Thuksey Rinpoche in retreat in holy places such as Shugdrag and Kundrag.
Today, the tenth Bhakha Tulku Rinpoche is venerated as the holder of this great unbroken lineage by all his contemporary teachers at the main Pema Lingpa seat, Lhalung Monastery, in Tibet, as well as at Tamshing Monastery, in Bhutan.
BHAKHA RINPOCHE AND PEMA LINGPA
The ten incarnations of the Bhakha Tulkus are known as the combined wisdom manifestations of the great Tertön Dorje Lingpa (the third of the five tertön kings), and Tulku Chogden Gönpo (the main disciple of the great tertön, Pema Lingpa, who, in turn, was the fifth pure rebirth of Lhacham Pema Sel). Since Pema Lingpa was the immediate incarnation of the great 14th century Nyingma master, Longchen Rabjam, this means that all the Bhakha Tulkus, from the first to the present Bhakha Rinpoche, have been Longchen Nyingthik (i.e. Longchen “heart essence”) practitioners.
Pema Lingpa
Dudjom Lineage
DUDJOM LINGPA
Guru Padmasambhava had 25 main disciples in Tibet. In the Tibetan language, they are known as the Gyebang Nyernga. Dudjom Lingpa (1835-1904 C.E.) was the body emanation of Kheuchung Lotsawa, one of these 25 disciples. His incarnation had been prophesied for centuries by many sublime beings, including Padmasambhava. During his lifetime, Dudjom Lingpa revealed the lineage known as the Dudjom Tersar, which consists of a number of texts and 22 volumes of teachings. He stated that these teachings were especially profound and appropriate for these degenerate times. Following this fresh and undiluted path, 13 of Dudjom Lingpa’s disciples attained rainbow body in their own lifetimes, and a thousand others attained the level of rigdzin, or “awareness holder.”
HIS HOLINESS DUDJOM RINPOCHE
Dudjom Lingpa’s immediate reincarnation was His Holiness Dudjom Rinpoche, according to the incarnate lineage of the Dudjom tradition.
In the past, Dudjom Rinpoche was Rigdzin Nuden Dorje; in the future, it is said, he will be born as the sugata, Mopa Thaye; while in his lifetime he manifested as the representative of Padmasambhava, Drogben. His Holiness’s previous incarnations have included some of the greatest gurus, yogis and scholars, among them Shariputra, Saraha, and Khyeu Chung Lotsawa.
It was said in the prediction of Urgyen Dechen Lingpa, “In the future in Tibet, on the east of the Nine Peaked Mountain, in the sacred Buddhafield of the self-originated Vajravarahi, there will be an emanation of Drogben, of royal lineage, named Jnana. His beneficial activities are in accord with the Vajrayana, although he conducts himself differently, unexpectedly, as a little boy with astonishing intelligence. He will either discover new terma or preserve old terma. Whoever has connections with him will be taken to Ngayab Ling (Zangdok Palri) [The Copper-colored Mountain].”
And, indeed, Dudjom Rinpoche (Jigdral Yeshe Dorje) was of royal lineage, descended from Nyatri Tsenpo, the first king of Tibet, and from Puwoo Kanam Dhepa, the king of Powo. His father, Kathok Tulku Norbu Tenzing, was a famous tulku of the Pemakod region, from Kathok monastery; his mother was descended from Ratna Lingpa, and was called Namgyal Drolma. His Holiness was born in the Water Dragon year, 1904, early in the morning of the tenth day of the sixth month, with many amazing signs. His previous incarnation, Düdjom Lingpa, had told his disciples: “Now in this degenerate age, go to the secret land of Pemakod. Whoever relies on me, go in that direction! Before you young ones get there, I, the old one, will already be there.” This came to pass exactly as predicted. He was already three years old when they recognized his reincarnation. Since His Holiness was a direct emanation of Dudjom Lingpa, he could remember his past lives clearly.
Phuktrul Gyurme Ngedon Wangpo and Lama Thubten Chonjor, two of Dudjom Lingpa’s students, came to Pemakod and enthroned him. Gradually the disciples of the previous Dudjom arrived. His Holiness was taught reading, writing, and the five common sciences. As he was taught, the power of his awareness blazed like fire. Whatever he learned he could comprehend through a mere indication. He studied many texts and commentaries. It is said by Lama Konrab that at the age of five, he started discovering terma, or treasure teachings.
He studied for 16 years with Phuktrul Gyurme Ngedon Wangpo, who was a holder of the teachings of the previous Dudjom. He also received the “rediscovered teachings” of the previous Dudjom from Jedrung Thinley Jampa Jungne of Riwoche. Ngedon Wangpo said to him, “The Terdzod represents the activity of Khyentse and Kongtrul. I have given this teaching five times and you will give it ten times. The deep teachings of the previous ones have been offered as a mandala in the hands of the ‘Wealth Holders.’ Now, as I have obeyed my teacher’s orders, likewise use your experience for the sake of beings.”
His Holiness said that, while very young, he always had various visions, and his karma to discover the deep treasures awoke. At age 13 he met Guru Rinpoche (Yab-Yum) in person, and after having received the legacy of the self-appearing non-human teacher, the wisdom dakinis gave him the yellow papers and he wrote down these mind treasure teachings.
Then he started benefiting beings. As his teachers prophesied, he gave the empowerments and transmissions of the Vajrayana throughout Tibet. His Holiness wrote about 23 volumes of various gong-ter (mind terma) and treatises, all of which have been published. He also collected all the kama teachings of the Nyingma lineage, as Jamgon Kongtrul had collected the terma teachings.
In Pemakod, he established many new monasteries for both gelong (ordained monks) and ngagpa (yogis). He regrouped many texts. In Kongpo region he reconstructed the Thadul Buchu Lhakhang, and close to it, he built anew the monastery of Zangdokpalri; he erected anew the tantric center of Lama Ling; at Tso Pema, he established a retreat center; in Orissa, he established Dudul Rabten Ling; and in Kalimpong he founded the Zangdok-Palri Monastery. In North America he established many Dharma centers, named Yeshe Nyingpo, as well as many retreat centers; in Europe he established Dorje Nyingpo, in Paris, and Urgyen Samye Chöling Meditation and Study Center in Dordogne, France. Many other Dharma centers around the world were under his guidance.
Whenever he gave teachings in Tibet and India, great teachers came to receive them. Among all the high lamas there are none who did not receive teachings from him. They all had great confidence in his realization. So numerous were his disciples that they cannot possibly be counted. Nyingmapas from Tibet, Bhutan, India, Ladakh, and all around the globe were his students.
Lodro Thaye, who led a life encompassing the activities of one hundred tertons (treasure revealers), has said that Mopa Thaye (Dudjom Rinpoche’s future incarnation) will have the activity of one thousand Buddhas. That this great being will perform the activity of all his previous lives and have many disciples is all due to his own power of bodhicitta and aspiration prayers.
THE DUDJOM LINEAGE
As previously mentioned, Dudjom Lingpa revealed the lineage known as Dudjom Tersar, consisting of a number of texts and 22 volumes of teachings. He stated that these teachings were especially profound and appropriate for these degenerate times. Following this fresh and undiluted path, 13 of his disciples attained rainbow body in their own lifetimes, and a thousand others attained the level of rigdzin, or “awareness holder.”
His Holiness Dudjom Rinpoche also revealed about 23 volumes of various gong-ter (mind treasures) and treatises, all of which have been published and are available today.
So the Dudjom Tersar lineage, from Düdjom Lingpa and Dudjom Rinpoche (Jigdral Yeshe Dorje), are fresh, vivid, and direct, with no loss of meaning, words, or blessing. These teachings, from Guru Rinpoche to Dudjom Rinpoche and then to us, are a direct, short lineage. Therefore this lineage is uncontaminated and has not degenerated through broken samaya. The blessing and attainments are immediate.
Padmasambhava’s tradition is the Early Translation Great Perfection School (and) Dudjom Lingpa is the chariot of the essential true meaning. May his profound treasure doctrine, until the end of cyclic existence, be maintained without waning through study and practice.
BHAKHA RINPOCHE’S CONNECTION TO H.H. DUDJOM RINPOCHE
Bhakha Rinpoche has been closely connected to His Holiness Dudjom Rinpoche through his previous two lifetimes, including his present incarnation as the 10th Bhakha Rinpoche. In his previous lifetime as the 9th Bhakha Rinpoche, known as Rigdzin Kunzang Longdrol, he met His Holiness in Pemakod, where Bhakha Rinpoche had been involved in preserving and propagating the Pema Lingpa tradition. Dudjom Rinpoche gave the 9th Bhakha Rinpoche all the empowerments and transmissions of the Dudjom lineage. Thereafter, up through the present, Rinpoche’s practice has incorporated the Dudjom traditions.
In his present lifetime, Bhakha Rinpoche’s parents were sponsors and students of His Holiness. Upon meeting the young child, Dudjom Rinpoche recognized him as the 10th incarnation of Bhakha Tulku, as had other contemporary masters, including Jamyang Chökyi Lodro and the 16th Karmapa. His Holiness was asked to give the young Bhakha Tulku all the empowerments and transmissions of the Rinchen Terzod and the Dudjom lineages at Yurigon Monastery, in upper Powo. After receiving all these lineages, the young Bhakha Tulku went with Dudjom Rinpoche to Kongpo, where he received more precious teachings, including the 13 cycles of the Pema Lingpa treasures. While in Kongpo, Dudjom Rinpoche guided Bhakha Rinpoche in intense practice.
As a young teenager, Bhakha Tulku was sent by Dudjom Rinpoche to Mindroling Monastery to explore the different aspects of Buddhist philosophy, and to further his study of the ritual traditions of the Nyingma lineage. He pursued his studies at Mindroling up until the Chinese invasion of Tibet. Shortly after His Holiness the Dalai Lama escaped from Tibet in 1959, Bhakha Rinpoche fled to Bhutan because of his many connections there.
Several years later, Dudjom Rinpoche sent Bhakha Rinpoche to Dalhousie, where many young tulkus have studied. There, for three years, he furthered his studies in language and religion along with many other young tulkus from the four schools of Tibetan Buddhism, among them, Chogyam Trungpa Rinpoche.
From 1965 to 1972, Bhakha Tulku served His Holiness Dudjom Rinpoche as a clerk, and received all the teachings given by His Holiness during this time. In 1989, His Holiness recommended that Bhakha Rinpoche travel and teach the Dharma. Since then, Bhakha Tulku has been involved in preserving and spreading the Dharma, and, in particular, the great Dudjom tradition, in Nepal, India, Bhutan, Tibet, Taiwan, and now here in the United States.