His Holiness Drikung Kyabgon Chetsang

His Holiness the Drikung Kyabgon Chetsang, the 37th throne holder of the Drikung Kagyu Lineage and 7th Kyabgön reincarnation of the Chetsang Rinpoche, is a manifestation of Chenrezig (Avalokiteshvara).

The Drikung Kyabgon Chetsang, Konchog Tenzin Kunsang Thrinle Lhundrup, was born on the 4th day of the 6th Tibetan month of the Fire-Dog-Year 1946 into the aristocratic family of Tsarong in Lhasa. This auspicious day marks the anniversary of the Buddha’s first turning of the Wheel of Dharma.

In 1950 he was recognized as the reincarnation of the Drikung Kyabgon; he subsequently passed numerous tests, such as identifying religious items and ritual objects of his former incarnations. His incarnation was further confirmed by divinations performed by Taktra Rinpoche (the Regent of Tibet), H.H. the 16th Karmapa Rangjung Rigpe Dorje, and H.H. Taklung Matrul.

In the fall of 1950 the formal enthronement as Drikung Kyabgon Chetsang took place at Drikung Thil, the main monastery of the Drikung Kagyu order. Immediately thereafter the first Chinese invasion of Tibet took place.

His spiritual instructors (yongzin), Tritsab Gyabra Rinpoche and Ayang Thubten Rinpoche (1899–1966), were responsible for his education. From his yongzin and from Bhalok Thupten Chodrak Rinpoche, Lho Bongtrul Rinpoche, and Nyidzong Tripa he received the basic empowerments, transmissions, and teachings of the Kagyu tradition and the Drikung Kagyu tradition in particular.

At the age of eleven, the Drikung Kyabgon Chetsang gave his first public teaching and transmission, a long-life empowerment, during the 1956 Monkey Year ceremonies of the Great Drikung Phowa. Subsequently he began his philosophical studies at the Nyima Changra monastic college of Drikung. Although he was four years younger he studied together with the second Drikung lineage holder, Chungtsang Rinpoche.

Soon thereafter Tibet underwent a great upheaval. In the wake of the Tibetan uprising of 1959, as many Tibetans fled the country, several attempts were launched to bring Chetsang Rinpoche and Chungtsang Rinpoche out of Tibet into safety. These attempts failed because of the inexorable resistance of the monastery manager.

The monks in the Drikung monastery were put under house arrest. After some months Tritsab Gyabra, who had left the monastery some years before, took Chetsang Rinpoche to live with him in Lhasa under rather dismal conditions.

At the onset of the Cultural Revolution in 1966, Chetsang Rinpoche, like many aristocrats and Rinpoches, had to undergo brutal “people’s tribunals” known as struggle sessions. Lhasa sank into chaos.

In 1969, he was assigned to a commune in the countryside, where he had to carry out the hardest physical labor. In the spring and in summer Chetsang Rinpoche drudged on the fields of the work unit. In autumn he had to climb high mountains to cut firewood for the commune and carry home heavy loads. In the winter he had to shovel out the sewage from the cesspits in Lhasa and carry it to the farm. Despite the strenuous labor, Chetsang Rinpoche helped others, whenever he could. Nobody knew that he was the Drikung Kyabgön.

After meticulous planning, he finally found a means of escape in 1975. He set out alone across high passes and glaciers and accomplished what was thought to be impossible. Unscathed he reached Nepal and eventually the residence of the Dalai Lama at Dharamsala.

Rinpoche conceded to the appeals of the Drikung lamas in exile and so he was again symbolically enthroned as the Drikung Kyabgon Chetsang during a ceremony with the Dalai Lama. By this act he expressed the promise to take responsibility for the lineage in the future.

He entered a traditional three year retreat at Lamayuru Monastery under the guidance of the stern meditation master Kyunga Sodpa Gyatso (1911–1980).

The Drikung Kyabgön Chetsang studied with numerous highly accomplished lamas and Rinpoches of different traditions and received from them teachings and initiations. He regards Dilgo Khyentse Rinpoche (1910–1991) as one of his most important teachers. He received from him the essential teachings of the Eight Practice Lineages of Tibetan Buddhism (Dam Ngag Dzo), the highest Dzogchen teachings (Nyingtig Yashi), as well as the collected writings of Jamgon Kongtrul (Gyachen Kadzo) and the treasury of the oral Kagyu transmissions (Kagyu Ngag Dzo). In addition he received precious teachings and empowerments from H.H. the Dalai Lama (Chakrasamvara, Kalachakra, and Yamantaka), from H.H. the 16th Karmapa (Six Yogas of Naropa and Milarepa), from H.H. Taklung Shabdrung Rinpoche (transmission of the Taklung Kagyu teachings) and from H.H. Taklung Tsetrul the Northern Treasures. He studied Buddhist philosophy under Khenpo Noryang in the Drukpa Kagyu monastery Sangnag Choling in Bhutan. Moreover Chetsang Rinpoche received important Drikung Kagyu empowerments and teachings on Mahamudra from H.E. Garchen Rinpoche and Drubwang Konchog Norbu.

In 1985, His Holiness the Drikung Kyabgon Chetsang received full monk's ordination from His Holiness the Dalai Lama, during the Kalachakra initiation in Bodhgaya. Since 1987 Chetsang Rinpoche began to give teachings in many countries throughout the world.

At the same time he started to rebuild the weakened Drikung Lineage with great energy. In Dehra Dun, India, he established a monastery and an educational center, attracting many monks from Tibet and Buddhist practitioners from many countries: the Drikung Kagyu Institute. In the beginning it consisted of the monastery Jangchubling, the retreat center and nunnery Samtenling.

In 2003, Chetsang Rinpoche established near his monastery a magnificent edifice: the Songtsen Library, a center for Tibetan and Himalayan studies. It contains rare texts about all subjects of the Himalayan region, works on Tibetan culture, tradition and geography, and of course the Buddhist texts of all schools. It houses an important collection about the famous Dunhuang manuscripts unearthed along the Silk Road. There, an unimaginable wealth of texts in various languages dating from the 4th to the 11th centuries was discovered. The Tibetan corpus alone includes thousands of manuscripts of all kinds, including the earliest Tibetan medical drawing known at present. Thus these ancient texts provide the researcher with a vast array of source material on the earliest period of Tibet, which Chetsang Rinpoche would like to make accessible in its entirety, as his scope encompasses the preservation of Tibetan culture and religion.

In 2005 close to the Songtsen Library, the Drikung Kyabgon Chetsang built a large College for Higher Buddhist Studies, the Kagyu College. With its inauguration the new Drikung Mandala in Dehra Dun was completed.

He published in 2011 the History of the Tibetan Empire (drawn from the Dunhuang Manuscripts), authentic unaltered records of the earliest sources on the Tibetan Dynasty, starting with an examination of the dynasty’s prehistoric origins and proceeding until the empire’s collapse in the 9th century.

In recent years he started several new outstanding activities; the most important are the Go Green Ecological Projects in Ladakh, the Ice Stupa Project in the Himalaya Area and in November 2015 the great Shravasti Project.

His Eminence Garchen Rinpoche

Longer Biographie

The successive line of Kyabje Garchen Rinpoche's manifestations and a brief historical account of Gar Monastery Limitless eons in the past, in this world there appeared a powerful Chakravartin king called Tsib-Kyi Mu-Khyu, who established the sentient beings in his realm on the path of the ten virtues. He was the father of a thousand fine princes. Finally, the king became a monk, attained enlightenment, and became the Tathāgata Light of the Nāgas. This Buddha turned the Wheel of Dharma extensively and ripened and liberated countless sentient beings with and without form. His thousand sons all became monks and gave rise to bodhichitta, except for the youngest, who was attached to royal life. Their father made a prophecy foretelling the enlightenment of his sons and which buddha they would become, each one's family, name, and realm to tame beings. With the intention of establishing his youngest son on the path of enlightenment, the Tathāgata emanated two monks and sent them off to him. Chanting sweet songs that taught renunciation, the monks came to the place where the prince was indulging himself in sensual pleasures. By the power of the Buddha's compassion, everything in the palace and the trees outside began to echo the sound of Dharma. The prince's mind changed and he gave rise to disenchantment with saṃsāra. Then he prepared golden parasols bedecked with jewels and offered one to his father, the Buddha, and one to each of his brothers. He gave rise to bodhichitta and became a monk. The Tathāgata Light of the Nāgas made a prophecy that in a future aeon his thousand sons would become the thousand buddhas of a fortunate eon. The youngest son will be this eon’s last buddha, the Buddha Infinite Aspiration. This Buddha's enlightened activities should exceed those of all the previous buddhas.

Lord Jigten Sumgon said, "At that time I was the Tathāgata Light of the Nāgas and you, Gar Chodingpa, were my youngest son, attached to royal life." By the power of the auspicious aspirations of the Tathāgata Light of the Nāgas and his son in the past, father and son appeared again together in India as Āchārya Nāgārjuna and his disciple Aryadeva, and again in Tibet as Lord Jigten Sumgon and his disciple Gar Chodingpa. Furthermore, Garchen Rinpoche appeared at the time of the Dharma King Songtsen Gampo as his minister Gar Tongtsen; and as Chogro Lui Gyaltsen, the disciple of the second Buddha, Padmasambhava; and as Milarepa's heart-son Rechung Dorje Dragpa. Many of his emanations have also appeared in pure lands, such as the land of Uddiyāna, the Lion Island, Shambhala, and so forth, where he acted for the purpose of sentient beings.

When Gar Chodingpa was born as Gar Tongtsen, he brought back the daughter of the Chinese King Thangthai Dzung as a queen for King Songtsen Gampo. Together the minister and princess brought a special prayer wheel. Minister Gar preserved the wheel and, looking into the future, he concealed it at Sha'ug Tago and sealed it with a prayer that he reveal and retain it again in the future. Later Gar Chödingpa revealed the prayer wheel and set it up in a temple in Pumu Phulung below Vajra Rock. Due to the installation of the prayer wheel, the Phulung monastery started there. He preserved the welfare of beings for eight incarnations at that place. His eight incarnation at Phalung Monastery was also his first incarnation at Gar Monastery, as Gar Tenzin Phuntsog, the son of the king of Nangchen, Karma Rabten. The 20th throne holder in the Drikung succession relied on the peerless Dharma King Tenzin Phuntsog as his guru. Achi Chokyi Drolma prophesied to the sacred master: "Hide the precious prayer wheel in the North at a white rock in the shape of a lion leaping up into the sky." Following the prophecy of Achi, who knew that this master and the holy object would bring about the vast benefit of beings, he traveled from Pumu to Nangchen. As the Sky Fortress of the Lion in Nangchen was consistent with the prophecy, and because he saw that that place was endowed with auspicious signs, he settled there. Thus the Gar Monastery, Sky Fortress of the Lion, was established.

According to Guru Padmasabhava's prophecy in the great Guhyasamaja Terma revealed by Ratna Lingpa, Tenzin Phuntsog was an emanation of Avalokiteśvara. Furthermore, it states that if the cycle of Guhyasamaja teachings and the sacred objects contained in the terma reached Tenzin Phuntsog's hands, he would bring vast benefit to the sentient beings of future generations in this world. As the instructions were clearly defined in the terma, Ratna Lingpa's son Tsewang Dragpa collected the terma objects and set out to travel from Central Tibet to the Eastern region of Kham, in search of Tenzin Phuntsog. When they met, he offered the terma objects into his hands. Tenzin Phüntsog was overjoyed and spoke, "It seems that Guru Padmasambhava's prophecy corresponds with my name, me an old man." He ate a small piece of the terma substances and his feet began to hover above the ground. Ever since, Guhyasamaja Drubchens have been practiced regularly at Gar Monastery, the Sky Fortress of the Lion, and the precious prayer wheel began to spin there incessantly. Thus, signs that he would bring about the vast benefit of sentient beings became apparent. The assembly grew enormously at this place. Gar Tenzin Phüntsog was appointed the main guru of the king of Nangchen, and from that time onwards every incarnation of Garchen Rinpoche became the main guru of the king of Nangchen.

The second incarnation, Gar Tenzin Dragpa, was recognized by the omniscient Lord Chökyi Dragpa, as the incarnation of the previous Gar. From the 24th throne holder in the Drikung succession, Je Trinlé Sangpo, Gar Tenzin Dragpa received and practiced all the profound Drikung teachings. According to the intention of Mahākāla, as the assembly at the Upper Monastery became too large, the Lower Monastery Jangchubling was established; it flourished and prospered.

The third incarnation, Gar Chokyi Nyima, became the heart-disciple of the 2nd Kyabgon Chungtsang Dondrup Chogyal, the 25th throne holder in the Drikung succession. He reached high levels of attainment through depending on the practice of Chakrasamvara. He displayed many signs of accomplishment, such as flying in the sky, hanging his robe on a sunray, leaving foot and hand prints in rocks, and so forth. Although he exclusively remained in meditation retreat, he gathered a great assembly of disciples. The 27th throne holder in the Drikung succession, Kyabgön Chokyi Nyima, received his instructions of the ultimate lineage. Thus he became the the sublime lord of the family and his contributions to the Drikung Kagyu teachings were tremendous. His heart-disciples were Kyabgon Chokyi Nyima and the senior Lamas - Mingyur and Namrol - and he had many more extraordinary disciples as well.

The fourth incarnation, Gar Tingdzin Jangchub Wangpo, received, studied, practiced, and mastered many profound teachings, such as the Fivefold Path of Mahāmudrā and the Six Yogas of Naropa, according to the Drikung lineage, as well as the Yangzab and Yamāntaka cycles from Tendzin Chokyi Gyaltsen, the 4th Kyabgon Chungtsang Rinpoche and 29th throne holder in the Drikung succession, and Hlo Chokyi Gyaltsen. Then he offered many profound Drikung teachings to Chonyi Norbu, the 5th Kyabgon Chungtsang Rinpoche and 30th throne holder in the Drikung succession. Thus his activities were extensive.

The fifth incarnation, Garchen Tenpé Dzegyen, also called Tenpé Gyaltsen, was ordained in the presence of Dilyag Datrul, and he received, studied, and practiced many empowerments and teachings of the Drikung lineage, in particular the Yangzab cycle, from the 31st throne holder in the Drikung succession, Kyabgon Thugjé Nyima. He was a great monk, and held the three sets of vows. Bestowing the bodhisattva vows and most empowerments and teachings of the Drikung lineage to the great Tertön Hlo Bongtrul Nuden Dorje, he became the lord of the lineage.

The sixth incarnation, Garchen Pemé Gyaltsen, was recognized by the 31st throne holder in the Drikung succession, Kyabgon Thugjé Nyima, as the incarnation of the previous Gar. However, he passed away shortly thereafter.

The seventh incarnation, Garchen Trinlé Yongkhyab, was recognized by the 32nd throne holder in the Drikung succession, Kyabgon Chokyi Lodro. From Hlo Bongtrul Nuden Dorje he received most of the empowerments and teachings of the Drikung lineage, as well as empowerments and transmissions of several of the terton's terma teachings. From Gar Ajin he received the Fivefold Path of Mahāmudrā and the Six Yogas of Naropa. He practiced and mastered them and attained the state of accomplishment. He took Karzang Chodron as his consort. His main disciple was the Siddha Chime Dorje, and many other disciples from various places who also attained accomplishments, such as Palmé Khyentrül Künzang Drodül, Rathro Terton Tashi Namgyal, and Drubwang Gejung. Because he took another consort it became troublesome to stay at the monastery, and thus he had to move elsewhere. However, two years later, he was invited back to live at the monastery again.

The eight incarnation, Garchen Konchog Ngedon Tenpé Nyima, was born in 1937. At the age of six, at the order of the king of Nangchen, he was recognized by Kyabgön Shiwé Lodro as the incarnation of Gar Trinley Yongkhyab. At the age of thirteen he entered Hlo Lungkar Monastery where he remained for for eleven years. From Hlo Bongtrül Tendzin Drodul and the Supreme Emanation Thubten Nyingpo he received many empowerments and transmissions of the new and old classes of tantra, and in particular, according to their own lineage: empowerments and transmissions of the Eight Herukas, Assemblage of Realization, and Vajrakīlaya, as well as the Dechen Nyingpo. From Drubwang Gejung he received the Fivefold Path of Mahāmudrā and the Six Yogas of Naropa. Furthermore, from the Siddha Chime Dorje and the senior Lama Tengye he received many empowerments and teachings according to the Drikung lineage. Although he entered the traditional three-year retreat, he was abruptly forced to end his retreat due to the eruption of political turmoil. He was forced to engage in warfare, and was finally arrested. He spent twenty years in prison, where he was forced to do hard labor and subject to bitter hardships. However, his mind remained pure and never wavered from his altruistic wish to help others. He was liked by all his fellow prisoners and became an exemplary role model of an honorable man. During his time in prison he secretly received teachings on Dzogchen from Khenpo Munsel. He practiced with fierce determination and he became the heart-son upon whom Khenpo Munsel transferred ultimate lineage.

In 1980 Rinpoche was released from prison. On his way to Pemago to meet his mother, he gathered holy objects that had been contained in the representations of enlightened body, speech, and mind that were demolished in Central Tibet. Then he returned to the monastery, and together with Mingyur Rinpoche he began to rebuild the monastery from the foundation, and thus they reinstated Gar Monastery again. Day and night he fulfilled the hopes and needs of faithful ones from far and wide. Completely forsaking his own purpose, he devoted himself solely to the purpose of others. His renown as a great bodhisattva spread like the wind. The government of Qinghai province granted him the honorary title of: "One Who Always Holds the Intention to Benefit the People."

Furthermore, he tried to help ease the lives of others in many different ways. As his mind was always filled with the wisdom of perfect bodhichitta, he even granted the gift of fearless refuge to wild animals. He received various other honors due to his extraordinary accomplishments. Not only did he take on responsibility for his own monastery, he supported the entirety of the teachings and all beings in general, and in particular he helped rebuild all the Drikung monasteries in the Kham region. He helped them extensively by offering Dharma and material help, directly, indirectly, and in many other ways. In addition, Mingyur Rinpoche kindly began to extensively bestow the Getsul and Gelong monastic vows in various monasteries.

When Rinpoche visited him in Drikung Thil, with great delight Drubwang Pachung Rinpoche placed both his hands onto Garchen Rinpoche's crown and spoke, "As I am passing the ultimate lineage to you, you must serve the teachings of the Drikung lineage."

Rinpoche re-established Gar Monastery from a mere cornerstone and developed it into a monastery even greater than before. He also reinstated the regular ceremonies that had declined, and the practices flourished again.

In 1997 Rinpoche traveled to India and offered several empowerments and teachings to the supreme Drikung Kyabgon Chetsang Rinpoche. In addition, Rinpoche bestowed various empowerments and teachings according to the Drikung lineage at the main seat of Drikung, Jangchubling, to assemblies of hundreds of disciples on two separate occasions.

Furthermore, Rinpoche traveled around the world and turned the Wheel of Dharma for many faithful disciples according to their needs. So far Rinpoche has traveled to thirty-three countries. Only a fraction of his enlightened activities can be mentioned here. Rinpoche has opened more than twenty dharma centers around the world; in Kham Rinpoche still supports the Drikung monasteries extensively; he has established a stable, steadfast and perfectly completed ground by rebuilding the Upper and Lower Monasteries, as well as the nunnery; and in addition, he has established a retreat center, a college, and a clinic. Furthermore, he founded schools at five places affiliated with him.

This is only a brief introduction, there would be no end to a detailed account.

This was written by the disciple Ven. Thubten Nyima, or also called Ven. Gape Lama.

His Holiness Drikung Kyabgon Chungtsang

His Holiness the Drikung Kyabgon Chungtsang, the 36th throne holder of the Drikung Kagyu Lineage and the 8th reincarnation of the Chungtsang Rinpoche, is a manifestation of Manjushri.

The Drikung Kyabgon Chungtsang, Tenzin Chokyi Nangwa, was born in the Water-Horse-Year 1942 in Lhokha as the youngest of five sons into the prominent aristocratic Lhagyari family. His father was Trichen Kelsang Nyendrak and his mother Rigzin Chodzom. The Lhagyari family is one of the oldest noble houses of Tibet descending from the ancient royal dynasty. The family branch is called Dewa Lhagyari Trichen.

After the untimely passing of the 7th Chungtsang Rinpoche, Tenzin Chokyi Jungne (1909–1940), the youngest son of the Lhagyari family, was recognized as the reincarnation of the Chungtsang Rinpoche in 1946 and was enthroned in Drikung Thil Monastery. There were many signs, divinations, and consultations of oracles that confirmed his reincarnation. Gyabra Tritsab had a vision at Lake Lhamo Latso which was substantiated by further divinations by H. H. the 16th Karmapa and by H. H. Taklung Matrul. The Tibetan government authenticated the reincarnation as well, and Chungtsang passed the traditional test of selecting religious items belonging to former reincarnations.

At the age of eight years he started to learn to read and write, memorize texts, and to perform rites and rituals. His main spiritual instructor (yongzin) was first Gar Khensur Tsangyang Norbu Rinpoche, from 1955 onwards Tritsab Gyabra Rinpoche and Ayang Thubten Rinpoche. He received transmissions, empowerments, and teachings of the Kagyu tradition and the Drikung Kagyu tradition in particular by Tritsab Gyabra, Ayang Thubten, Lho Bongtrul Rinpoche, and other eminent Lamas.

In 1959 after the Tibetan Uprising, Chungtsang Rinpoche had to undergo Communist severe struggle sessions at Nyima Changra Shedra, where the Chinese army had established their regional headquarters. He was badly mistreated and in December 1959 he was put in jail. Chungtsang Rinpoche remained imprisoned for 23 years until 1982. Especially during the times of the Cultural Revolution he had to perform forced labor. At that time he was transferred to the infamous prison camp at Kongpo Ningtri. There he had to cut down trees in the woods. One day he was hit by a falling tree and badly injured. It was said that he only survived because he was the Kyabgöon Rinpoche.

Eventually he was released from prison in the course of the political liberalization of 1983 in China and was given a post in the Regional People’s Congress and subsequently a leading position in the Department of Religious Affairs of the Tibet Autonomous Region.

In 1985 for the first time Chungtsang Rinpoche was allowed to travel to India to meet his brothers who had left the country. He also came to visit the Drikung monasteries in Ladakh and there he met Chetsang Rinpoche again after 26 years. The second time he was allowed to travel abroad was in 1992. Chungtsang Rinpoche came for the inauguration of Drikung Kagyu Institute’s Jangchubling Monastery to Dehra Dun. As it was a Monkey Year, he gave the traditional Monkey Year Teachings together with Chetsang Rinpoche. For the Drikungpa the sun and the moon had finally conjoined again. At that time Chungtsang Rinpoche was promoted to deputy secretary general of the Office of Religious Affairs in Lhasa. On May 21st of 2015 he was nominated Vice President of the Buddhist Assiciation of China.