Lineage

The Ninth Throne Holder

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The Second Drubwang Pedma Norbu Rinpoche,

Pedma Kunzang Tenzin Norbu (Thubten Chokyi Langpo)

(1887 – 1932)

The second Drubwang Pema Norbu was born in the fifteenth rabjung year of the Fire Pig (1887) under the exact circumstances prophesied by the first Pema Norbu. “When berries bloom again on the juniper tree next to my residence, my incarnation will come again to Palyul.” A dream of Pedma Norbu by Do-ngag Chökyi Nyima caused him to remember the prophecy, and locate Pedma Norbu, who was recognized by Khenpo Ngaga and Jamgon Khomtrul.  Khenpo Ngaga said that in Drubwang Penor Rinpoche’s past lifetimes he had been Vajrapani – the dharma master, Gar Dampa – the king’s son, Damdzin Lhaje, Lhalung Palgyi Dorje, Terton Sangye Lingpa, the first Drubwang Pedma Norbu, Dodrub Kunzang Shenphen, the first Drubchen Rinpoche, and Phuntsog Jungney – the second Drubchen Rinpoche.

When Pedma Norbu was seven years of age, he was taken to the Palyul Monastery where he received a full range of transmissions and empowerments from Do-ngag Chokyi Nyima, Palpung Lama Tashi Chophel, Khenpo Gyalsten Odser, and other eminent Lamas of the time. When he was nine, Pedma Norbu had a direct vision of Padmasambhava and received blessings from him. He received full ordination (gelong) from his root guru Khenpo Ngawang Palzangpo and was given the formal name Thubten Chokyi Langpo. Under the guidance of his root guru, the Second Pema Norbu actualized the full potential of Dzogchen Togyal and exhibited signs of having attained the view of the clear light, which exists in all phenomena. He went on to receive Longchen Nyingthig transmission from Drodul Pawao Dorje, the Peaceful and Wrathful Manjushri transmission from Mipham Rinpoche, and the Choggyur Lingpa Thugdrub transmission from Jamgon Khongtrul Rinpoche. The devotion of the Second Pema Norbu to Do-ngag Chokyi Nyima was of such strength that even after the third Karma Kuchen Rinpoche had passed beyond this world, his precious guru still returned in a dream and gave the second Pema Norbu the entire transmission of the Kagyed Desheg Dupa over a period of three days. Following this he suddenly found he could now also speed read. He was 20 years old.

The second Pema Norbu was a scholar unequaled by his contemporaries. He was extensively schooled in the study of medicine, astrology, geomancy, poetry, Sanskrit, sand mandala construction and the ritual of chanting. He dedicated his life to propagating Buddha Doctrine in a diversity of dharma activities. When he was not in solitary retreat, he tirelessly gave teachings and empowerments to students, sponsored the new construction of temples and shedras, commissioned new printing blocks for the production of dharma texts, and made numerous generous offerings to support the sanghas of other monasteries. He gave the entire Rinchen Terdzod empowerments five times in that lifetime, as well as other large cycles of teachings and accomplishment ceremonies. In  1922, he opened the Palyul Shedra, fulfilling a prophecy by Terton Sangngag Lingpa, “In the Palyul tradition of accomplishment, a scholastic college will be born to propagate the sutras and tantras in a way that is unprecedented.” Fifty students enrolled in the first year. Pedma Norbu provided each one of them with every necessity. He sponsored the building of many monasteries, compiled vast numbers of teachings and practices, and instituted the practice of accomplishment ceremonies in all these locations. Through all these efforts he gave tirelessly of himself and his personal resources to sponsor these projects to completion.

In the autumn of 1931, the Second Drubwang Pema Norbu went into retreat at Khachu Trag. It was there he fell ill after he ate some food of questionable origin. His health gradually deteriorated. On the third day of the third month of the sixteenth rabjung year of the Water Monkey (1932), his mind entered into a meditative state of dhyana. He was forty-six years old. Khenpo Ngaga made many prayers wishing the second Drubwang Pema Norbu a swift rebirth and after some time awakened his heart disciple from the absorptive state of samadhi. At the cremation ceremony a few days later, the earth shook; rainbows filled the sky; wafts of fragrance were in the air, while ritual music materialized of its own accord echoing in space. The precious bone relics of the second Drubwang Pema Norbu were placed inside a one-story golden Stupa that was constructed next to the main temple.

References:  Pathgate Institute of Buddhist Studies

A Garland of Wish-Fulfilling Trees, by Ven. Tsering Lama Jampal Zangpo

The Eighth Throne Holder

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The Third Karma Kuchen Rinpoche,

Orgyen Do-Ngag Chokyi Nyima

(1854 – 1906)

The third Karma Kuchen Rinpoche Do-ngag Chokyi Nyima was born in Ahlo Khateng in the fourteenth rabjung year of the Wood Tiger (1854). His birth was prophesied by a letter left behind by Karma Gyurmed, which clearly indicated the location of the birth. As befitted the birth of a great lama, light of rainbow colors suffused the sky and awe-inspiring resonances echoed through the air.

The fourteenth Karmapa gave Do-ngag Chokyi Nyima the Refuge Vow and soon after he was enthroned as the eighth Throne Holder at the Palyul Monastery. After he received the full ordination (gelong), he was given the formal name Orgyen Do-ngag Chokyi Nyima. Transmission from many sources including those of the Palyul tradition were given to Do-ngag Chokyi Nyima by Gyatrul Rinpoche, Washul Lama Sonam Namgyal, Khang-nang Lama Tashi Phuntsok, Dzogchen Dorje Rabten, Jamyang Khyentse Wangpo, Jamgon Kongtrul Rinpoche, Lhatrul Pedma Garwang, Drubwang Drodul Pawo Dorje, and many other eminent masters of the time.

Do-ngag Chokyi Nyima’s mind was full of compassion for all sentient beings. Much as he wished to be in solitary retreat, he opted instead to follow his root guru Gyatrul Rinpoche’s advice and devoted his life to propagating Buddha Dharma. Regardless of how busy his schedule was, his personal practice started daily without fail at three in the morning. His successful attainment of having the mind inseparable from the four elements enabled him to perform many extraordinary deeds, which were deemed miraculous by others.

In the fifteenth rabjung year of the Fire Horse (1906), Chokyi Nyima dissolved into the pure realm of clear light. He was fifty-three years old. During the cremation ceremony, cloud formations resembling large tents manifested across an otherwise cloudless sky, accompanied by a mild shower of light rain. A large number of bone relics were found on the ground. These were gathered together and placed within a Stupa of gold and copper that was constructed to the left of the Avalokiteshvara temple.

Reference:  Pathgate Institute of Buddhist Studies

The Seventh Throne holder

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The Seventh Throne Holder

Pedma Do-Ngag Tenzin Ngesang Chokyi Nangwa

(1830 – 1891)

Gyatrul Rinpoche was born amid many extraordinary phenomena into the household of a Chinese Emperor’s minister in Gyalmo Tsawai-rong in the fourteenth rabjung year of Iron Tiger (1830). His birth was prophesied in Terton Sangngag Lingpa’s revelation. Since the young boy exhibited signs of pure awareness and demonstrated accomplishment in Tsa Lung (Subtle Energy Qigong) from an early age, Karma Gyurmed had no trouble recognizing him as the incarnation of Kunzang Sherab. Blessed with incredible faculties in reading, writing and perception, the young Gyatrul Rinpoche could remember the many incarnations from his past life as Rongton Shung-Gya, Shakya Gyaltsen and Kunzang Sherab. He could also give an accurate description of the Palyul Monastery from memory of his previous life. At ten years of age, he received the Nam Cho Ngöndro practice from Lama Sangye Yeshe. Two years later, he arrived at the Palyul Monastery and was duly enthroned.

The young Gyatrul Rinpoche received from Karma Gyurmed all the transmissions of kama and terma of the Palyul tradition, then spent three years in the practice of Ratna Lingpa’s three kaya mind accomplishment. After taking his full ordination (gelong), he spent two years at the Palpung retreat centre with Jamgon Lodro Thaye from whom he received guidance in Sanskrit, poetry and literature. He went on to receive from Jamgon Lodro Thaye other profound transmissions and empowerments such as Rinchen Ter Dzod, Dam Ngag Rinpoche Dzod and Dukhor Wangchen. Gyatrul Rinpoche also received from Jamyang Khentse Wangpo all the transmissions of Longchen Nyingtig, Gyud Lug Phurba, Yonten Dzod and the two traditions of the view and practice of Bodhicitta – that of the ‘Profound View’ passed down from Manjushri, and that of the ‘Vast Conduct’ passed down from Maitreya.

It was said that Gyatrul Rinpoche was watched over by many dharma protectors during his practice. Through his tireless effort and the support of his Yidam, Gyatrul Rinpoche was able to assimilate the understanding of a great number of Buddhist Doctrines and frequently gave the impression that he knew them by heart from memory. He continued to manifest signs of authentic accomplishment and pure awareness in both generation and completion stages of Dzogpa Chenpo. Gyatrul Rinpoche devoted his entire life to propagating Buddha Doctrine. He gave ordination vows to thousands of monks; repeatedly gave many cycles of transmissions and empowerments to countless disciples; printed many scriptures and sponsored the construction of Stupas and temples.

On the twenty-second day of his sixty-second year (1891), Gyatrul Rinpoche entered into a serene state of meditative equipoise and passed into the pure realm. His body was placed within a newly completed two-story Stupa next to the Vajrasattva temple.

Reference:  Pathgate Institute of Buddhist Studies

Gyatrul Rinpoche’s current incarnation is Gyatrul Rinpoche. Known in recent times for his connection to Dhomang Monastery, a branch monastery of Palyul, he currently heads centers around the world, practicing the Nam Chö revelations as well as the Dudjom Tersar.

The Sixth Throne Holder – Karma Gyurmed

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The Sixth Throne Holder
The Second Karma Kuchen Rinpoche,
Gyurmed Ngedon Tenzin Palzangpo
(1794 – 1851)

Karma Gyurmed was born at the foothills of Me Chu Gang in Me Shod in the thirteenth rabjung year of the Wood Tiger (1794). His birth was prophesied by Duddul Lingpa’s Terma revelation. Acting in accordance with the advice of the thirteenth Karmapa Duddul Dorje, the monks of the Palyul Monastery were able to identify the reincarnation of Karma Tashi, the First Karma Kuchen Rinpoche. After Karma Gyurmed was enthroned at Tai Situ Rinpoche’s Palpung Monastery, he started his study of Buddha Doctrine in earnest. The range of transmissions Karma Gyurmed received included those of the kama and terma of the Palyul tradition, the Kham tradition, the Longchen Nyingtig tradition, the Kathog tradition, the Dzogchen tradition, the Jigme Lingpa tradition, the Duddul Lingpa revelation, and many others. Karma Gyurmed went on to incorporate the Longchen Nyingtig’s Three Roots practice of Lama, Yidam, and Khandro into the Palyul tradition.

Similar to his root guru Karma Lhawang, Karma Gyurmed preferred to spend his time in solitary retreat. His principle Yidam in his Three Root practice was Vajrakilaya and he had frequent visions of the full assembly of all seventy-five deities of his Yidam. In one pure vision, he received a visit by Guru Rinpoche who instructed him to introduce the Mendrub Accomplishment Ceremony (the tantric ritual of making dharma medicine) into the Palyul Monastery. Karma Gyurmed also started the tradition of performing the Lama Cham of the Eight Manifestation of Guru Rinpoche, on the tenth day of each Losar, in accordance with the pure vision of Guru Chowang (1212-1270).

Karma Gyurmed’s accomplishment in the Dzogpa Chenpo enabled his disciples to heighten their insight simply by hearing his voice. He sometimes performed miraculous activities for the purpose of removing the mental defilements from sentient beings, such as reading the thoughts of their minds, and in one case left a foot print indentation in a rock by the hot spring of Tilung.

On the twelfth day of the fifth month of his fifty-eighth year, Karma Gyurmed instructed his disciples to prepare a host of offerings when he became aware of the presence of the Buddhas of the three times around him in every direction. The following day, Karma Gyurmed dissolved his mind into the pure realm of truth. His life-like body shrank to the size of mere eighteen inches in height while the sky was filled with extraordinary cloud formations and rainbows. Gyatrul Rinpoche built for his root guru a temple and a two-story Stupa of gold and copper into which the body of Karma Gyurmed, the second Karma Kuchen Rinpoche was placed.

Reference:  Pathgate Institute of Buddhist Studies

The Fifth Throneholder – Karma Lhawang

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Karma Lhawang was the nephew of Kunzang Sherab. He exhibited signs of recognizing the true nature of mind and demonstrated adept attainment in Dharma practice since childhood. His early years were spent at his uncle’s former quarters atop the Dzong-nang Mountain where his root guru Karma Tashi transmitted to him all the teachings and essential practices of the Palyul tradition.

As the fifth Throne Holder of the Palyul lineage, Karma Lhawang had little interest in the running of the monastery. Instead he preferred to immerse himself in the pure nature practices and spend most of his time in solitary retreat. The day-to-day administrative side of the monastery was left to his disciples Ah Sam and Lama Wangchug, while Karma Dondam, a heart disciple of Karma Tashi was tasked with the maintaining of the lineage of empowerment and transmission.

Karma Lhawang exhibited many signs of pure mind accomplishment consistently throughout his life until it was time for him to depart for the pure realm.

Reference:  Pathgate Institute for Buddhist Studies

The First Drubwang Pedma Norbu Rinpoche

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The Third Throneholder

The First Drubwang Pedma Norbu Rinpoche

(1679 – 1757)

The birth of the first Drubwang Pedma Norbu Rinpoche as an emanation of the great Pandit Vimalamitra and the Vidyadhara Terton Jatson Nyingpo was prophesied in Terton Jatson Nyingpo’s Ma-ning revelation. He was born in Chagril near the town of Ahchog in the eleventh rabjung year of the Earth Sheep (1679).

From his root guru Pema Lhundrub Gyatso, he received all the transmissions and practices belonging to the Palyul lineage. Due to his success in attaining accomplishment in all the teaching he received, he was given the title “Drubwang” which means the Powerful Lord of Accomplishment. When Drubwang Pedma Norbu performed the Lama Cham of Vajrakilaya from the Sakya tradition at the palace of Tenpa Tsering, the Dharma King of Dege, the audience was astonished to notice his feet did not appear to touch the ground. At the age of seventy-nine, the first Drubwang Pedma Norbu Rinpoche dissolved his mind into the pure sphere of truth. His body was reverently preserved inside a wooden stupa, which was assembled within the private chamber of his residence, and there he remained.

Courtesy of Pathgate Institute of Buddhist Studies

The Second Throneholder

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The Second Throne Holder
Pedma Lhundrub Gyatso
(1660 – 1727)

Pedma Lhundrub Gyatso was born in the province of Do Kham in a place known as Seng-gang in the eleven rabjung year of the Iron Rat (1660). His birth was prophesied in Terton Duddul Lingpa’s Vajrakilaya Terma as the reincarnation of Sogpo Lhapal, one of the twenty-five disciples of Guru Rinpoche.

From the age of eight, Lhundrub Gyatso started receiving all the Nam Chö empowerments, transmissions and secret instructions from Vidyahara Migyur Dorje [who lived at Mugsang Monastery]. At age sixteen, he went to the Palyul Monastery to receive more profound instructions on personal attainment from his uncle, the Vidyadhara Kunzang Sherab. By the time he was twenty-five, he came into direct experience with the true nature of mind. Under the continued guidance of his uncle, Kunzang Sherab, who transmitted to him the Secret Oral Transmission lineage, Lhundrub Gyatso advanced his accomplishment with great enthusiastic perseverance. He took on the responsibility of transmitting the sutra and tantra at the Palyul Monastery after Kunzang Sherab dissolved his body into the pure realm of ultimate truth at the age of sixty-four. When Lhundrub Gyatso was fifty-four years old, he became the second Throne Holder of the Palyul Lineage. Under his charge, propagation of Buddha’s Doctrine flourished in all directions.

At the age of sixty-eight, on the tenth day of Saga Dawa in the year of the Fire Sheep (1727), Pema Lhundrub Gyatso entered into a state of meditative equipoise. Then his body dissolved into the sphere of clear light while loud thunder reverberated and streaks of lightning lit up the sky. During his cremation, rainbows like treasure vases and wish-granting trees appeared in the sky and the images of deities could be seen clearly in the smoke. Many precious bone relics were found in the ashes.

Reference: Pathgate Institute of Buddhist Studies

Vidyadhara Kunzang Sherab

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The First Throne Holder
Vidhyadhara Kunzang Sherab
(1636 – 1699)

Kunzang Sherab was born in the province of Do-Kham in the region of Bubor on the eleventh rabjung year of the Fire Rat (1636 A.D.). He showed great capacity of compassion as a small child and would not cause harm to even the smallest creature under any circumstances. His connection to Dharma was so strong that he could memorize a great score of prayers at a tender age. With enthusiastic effort, he applied himself diligently in his practice and in the process actualized realization of the instruction he received and showed signs of accomplishment in his practice.

A new monastery was built by King Lhachen Jampa Phuntsog (King of Dege Kingdom) and Trichen Sangye Tanpa near the ruins of a previously existing monastery. They invited Kunzang Sherab to serve as the Head of the new Palyul Monastery and later it was named Palyul Namgyal Chanchub Chöling. Encouraged by his guru, Terton Migyur Dorje to fulfill prophecies by Guru Padmasambhava, Kunzang Sherab, at the age of thirty, assumed the position as Head of the Palyul Monastery on the eleventh rabjung year of the Wood Snake (1665 A.D.).

Through skilful means and compassion, he guided many sentient beings towards the path of Dharma and nurtured a great number of disciples who displayed signs of success in their practices. Several even attained the rainbow body.

On the fifth day of the first month of the year of Earth Rabbit (1699 A.D.), Kunzang Sherab dissolved his body into the pure realm of ultimate truth at the age of sixty-four. Although it was the coldest month of the year at the time of his passing, the weather suddenly became very warm and spring-like. Shoots sprouted and buds flowered out of season. When his disciples and monks from the monastery performed offering prayers in his honor, many experienced an extended period of clear light awareness. During the subsequent cremation ceremony, clouds of auspicious signs and rainbows filled the sky. The bone relics at the completion of the cremation included the skull embossed with the syllable AH. These relics together with the Longsal Terma of Avalokiteshvara were placed inside a Stupa erected in honor of the Great Vidhyadhara.

Reference:  Pathgate Institute of Buddhist Studies

Kunzang Sherab’s current incarnation is Ven. Gyaltrul Rinpoche.

Genyenma Ahkön Lhamo, sister of Kunzang Sherab, while not a throne-holder, was a great practitioner, who accomplished her practice to completion. She was instrumental in helping her brother stabilize the Palyul Lineage. She was also a heart student of Terton Migyur Dorje and it is said that there were so many nuns who followed her that the hills of that region still bear the name of “Drongmar Teng” (the red knoll village). At the time of her death her entire kapala (skull) flew out of the funeral pyre and landed on the seat of the throne of Kunzang Sherab. Emblazoned in the kapala were the Tibetan symbols of the sublime original nature – and there was an “AH” at the very crown. This kapala was kept in the monastery and used during special ceremonies, like Drubchen, by the successive throne holders. It was considered one of the most sacred relics. While still in Tibet, H.H. Penor Rinpoche used to meditate on the kapala, making prayers to meet this Dakini if she were in the world today. He later found her in America. A piece of this skull relic resides at KPC, a gift of H.H. Penor Rinpoche to Jetsunma Ahkön Lhamo, who His Holiness recognized, and enthroned as a Palyul Lineage holder, as the reincarnation of Genyenma Ahkön Lhamo.

Terton Ratna Lingpa

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Langdro Lotsawa returned to Trushul in Lhodrak,
You revealed the profound treasury of the four Kharchu Communions
Amongst your twenty-five treasures, your activity touching us all:
Homage to Chogyel Ratna Lingpa.

Ratna Lingpa 1403-1478/79. A reincarnation of Könchok Jungney of Langdro, he was born August 2nd 1403 to Dode Tar and his mother Sitar Men. At a very young age this great emanated master began having visions of Guru Pedma Jungnay and at the age of 27 received his first inventory cache directly from the great Guru himself. By 30 he extracted his first treasure cache and went on to discover 25 cycles of hidden treasures.

Of the many writings attributed to Terton Ratna Lingpa, the most well-known is the Nyingma Gyüdbum – A collection of scriptures belonging to the Three Inner Tantras, gathered by Ratna Lingpa and re-edited by Jigme Lingpa. Others include Dzepa Chuchig – The Eleven Deeds of Padmasambhava, and Sangye Lakchang – Placing Enlightenment in the Palm of the Hand.

Within Palyul, Terton Ratna Lingpa’s most practiced terma is that of Phurpa Yangsang Lame -The Most Secret and Unsurpassable Dagger. This is more commonly known as Ratna Lingpa Phurba (Vajrakilaya). Others include: Tukdrub Yangdü; Tukdrub Yangnying Dupa; Tsasum Drebu Dontri – Essential Instructions for the Accomplishment of the Three Roots; Yidam Tsasum Drildrub; Tsedrub Sangwa Dupa, and others.

Reference:  Wikipedia

Mahasiddha Karma Chagmed Rinpoche

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Mahasiddha Karma Chagmed Rinpoche

(1613 – 1678)

Mahasiddha Karma Chagmed Rinpoche was one of the main teachers of Terton Migyur Dorje, and served as his scribe, writing down all the terma revelations as they were spontaneously revealed to the young treasure revealer.

Karma Chagmed Rinpoche was born in the province of Nyomtod, Zalmo Gang region, in the tenth Tibetan rabjung year (1613). He was given the name Wangdrag Sung (Powerful Speech) at birth. Throughout his childhood, he displayed many wondrous signs of being a special child. From the age of eleven, he received from the great secret yogi, Prawashara, his root guru of many past lifetimes, many extensive empowerments and transmissions. He diligently put the instruction he received into practice and attained great accomplishment in both the generation and the dissolution stages for each of the deities he practiced.

When he took his full ordination (gelong) at the age of nineteen, he was given the name Karma Chagmed and became a member of the sangha at the Thupten Nyinling Monastery in the same year. Known for his discipline and noble character, Karma Chagmed applied himself diligently and fulfilled all the accumulation of mantras he set out to accomplish in his practice. At the age of thirty-seven, he entered into a period of intensive retreat of Avalokiteshvara, Gyalwa Gyatso and the Mahamudra for thirteen years. After he left the retreat at the age of fifty, he performed many great accomplishment ceremonies during which many fortunate signs such as sweet fragrance in the air and rainbow colors in the sky manifested around him. He was regarded as the incarnation of Avalokiteshvara, Guru Padmasambhava, Songtsen Gampo, Gyalsei Sednaleg, Luyi Gyaltsen and Milarepa.

Karma Chagmed Rinpoche propagated the Buddha Doctrine far and wide to many students by giving empowerment and transmission on Namcho, Sangye Lagchang, Tsa-Lung and many other profound revelations. His foremost disciples included Kunzang Sherab, his sister Ahkön Lhamo, Pema Rigzin, Ratna Bidza and many others. In the eleventh rabjung year of the Earth Horse (1678 AD), when Karma Chagmed Rinpoche was sixty-six, he informed his students that it was time for him to go to Dewachen (the realm of great bliss). On the first day of the sixth month of the same year, Karma Chagmed Rinpoche condensed his mind into the heart of Buddha Amitabha and entered the realm of great bliss.

During the cremation ceremony, the sky was filled with rainbow colors which appeared like pitched tents amongst white clouds which manifested in the form of the eight auspicious symbols. In spite of the fierce heat of the cremation fire, the brain, heart and tongue of Karma Chagmed Rinpoche remained undamaged and clear images of the Wrathful Deities of Chemchod, Gurdrag, Drolod and the syllable AH appeared in the organs. The bone relics recovered from the cremation ashes were found to bear the embossed images of Avalokiteshvara, Dechog, Phagmo and the eight auspicious symbols.

Reference:  Pathgate Institute of Buddhist Studies

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