Namtar edit: 2

The First Zhang Zhung Choewang Drakpa

Zhang Zhung Choewang Drakpa was one of the eminent scholars and prominent disciples of
Lama Tsongkha-Pa. Tsongkha-Pa also had numerous other personal disciples. He was born
into a perfect family in the year of the Male Wood Monkey in the seventh Rabjung cycle, in
1404 AD, at Nga-ri Gu-ge Zhang Zhung. From a young age, he had a very strong sense of
detestation of all worldly things. Thereby, he was ordained as a monk and began a thorough
study of all Buddhist philosophical and [Tibetan] linguistic sciences. Because of his
extraordinary inborn qualities he was deeply honoured by the kings of Nga-ri. After that, he set
out for central Tibet to sit at the feet of Lama Tsongkha-pa, the second Buddha in the land of
Tibet, from whom he received many profound teachings.

At the age of sixteen, he went to Ganden monastery, the seat of Lama Tsongkha-pa.
Here he continued his studies, remaining discontented with the knowledge he had so far
acquired. He received and studied both (ocean like) sutra and tantra teachings, mainly from the
two principal disciples of Tsongkha-pa. Having reached the summit of his spiritual quest he
became a very famous and learned man in general and especially in the advanced tradition of
Kalachakra about which he gave a series of instructions [to his followers]. Therefore, from
among the host of Lama Tsongkha-pas students, Kunkyen-pa Lodoe Rinchen Senge Sangpo
and this master were widely admired and renowned as the two most outstanding scholars.

Choewang Drakpa also illuminated and contributed greatly to the growth of Buddhism
by completing the great commentary on Kalachakra, which was started by Master Khedrub
Thamche Khyen-pa, etc.

Furthermore, this masters collection of prayers and poetic works were in conformity
with the proper system of Dradhi (a root text on Tibetan poetry). This meant that he was
publicly acclaimed for his brilliant skill and intellect in writing poems. It is said that so far there
has not been a more talented poet among all the Gelug masters.

The poetic features of this universally respected masters writings: i

1) The more we read the more profundity we can taste.

 2) His excellent Ramayana in poetic form has pleased scholars and it seems to be the
first of its kind to be published . Many scholars highly commended his writings and poems.

At the age of thirty seven, he went to Nagsho Dri-ru (a place in northeastern Tibet) and
established the great religious centre Namgyal Pelbar Ling (alias Dri-ru monastery). This has
been well known as a monastery in which the stainless spiritual tradition of Jamgon Lama
Tsongkha-Pa has been held, preserved, disseminated, and put into practice without
contradiction. He settled here for a long time and carried out extensive deeds such as teaching,
debate, and composition in order to help sentient beings.

As requested by the upper and lower Gung-ri monasteries (gung-ri stod-smad), he

benefited a large number of followers by giving the supreme teaching of Dharma there. Around
the year 1406, he established Gung monastery with its inner sacred objectsmainly a statue
of Buddha called Ocean of Snow Land (thub-dbang-gang-can-tso), the icons of 16 Arhats
(gnas-brten-bcu-drug) and many other sacred objects. In 1418, he set up Tri-Ru Dil-Dha (khri-
ru dril-mda) monastery and built a statue of Atisha two-stories high, as the main object of
veneration. In 1422, he founded Dho-wa Shar-tsa (rdo-wa shar-tsa) monastery and made a
statue of Maitreya and many other sacred icons as the main objects of veneration. In addition
to this, he also built many other monasteries including Dok-thang Geden Jampa Ling (brog
thang dge-ldan jam-pa gling), Lhang Ling (glang-ling), and Wig-choe Dzong (wig-chos-
rzong).

He endeavoured to build temples in Dza (rza) monastery, and stayed there working for
sentient beings and disseminating Buddhas teaching. The unwavering actions of Zhang Zhung
Choewang Drakpa were perfected in terms of carrying out the four activities of superior beings:
peaceful, enriching, conquering and wrathful. In this way, he did wonderful things strictly in
accordance with the guardian deitys (chos-rgyal-chen-po) inspiration. Being a special
protector, Choewang Drakpa placed a statue of this deity in every monastery he built as the
principle guardian and indicating that those monasteries were established by Choewang
Drakpa.

In the year of the earth tiger, 1458 AD, at the age of fifty five, he went to Chab-dho
Jampa Ling monastery, where he explained many volumes of sutra and tantric texts, and took
responsibility as the second abbot for five years. He then moved to his own monastery,
Namgyal Pelbar Ling, and painted all the Vajra Garlands mandalas on the wall, as well as
making splendid statues of the three: body, speech and mind. Then at the age of sixty six, in
the eighth year of rabjung, the year of the Earth Ox, 1469 AD, he passed away on the 5th of the
third Hor month (hor-zla gsum-pa) in his monastery after fulfilling his wish of encouraging his
personal disciples.

After the funeral ceremony, the bones and relics (in the form of letters) that remained
were used as main ritual objects and the Tashi Wobar golden monument (stupa) was erected in
the monastery. There was also a statue of Avalokiteshvara (Buddha of Compassion) made from
zhun-thik (droplets of molten) which stands in the home at Chab-do (chab-mdo).

His literary works include:

The Presentation of Kalachara

A Commentary on the Praise of Dependent-Arising and Manual of Instructions on the

View

A Memoir of the Great Translator Rinchen Sangpo in Verse

A praise of Jetson Mila

A recollection of Lama Tsongkha-pas Kindness

The Explanatory Text on Kalachakra and the Supplication Prayer to Lama Yuma (the
monks of Gyuto and Gyume Tantric College)

A Commentary on the Mother-Kalachakra (prajna consort) called Ched-du brjod-pa

bde-chen nga-ro (purposefully expressed Loins roar)

Stanzas of Salutation for Jetson Woser Chan-ma (a goddess)

The Explanation of the Six Religious Songs Instructed Secretly to Rechung Dordrak by
Jetson Mila

A Brief Presentation of the Stages of the Paths of Kalachakra

Commentary on the Series of Offerings Made to the Deities of Guhyasamaja

Commentary on the Treatise: The Subjugation of All False-Speakers, entitled Concise

Meaning of Nam-Chak Khor-Lo
 Commentary on Maitreya's Ornament for the Clear Realization according to the
Prasangika-Madhyamikas Tradition

A General Description of the Refutation of the Four Extremes elucidated in the Clear
WordsCommentary on Nagarjuna's Fundamental Treatise on the Middle Way

A Summary of the Praise for Buddha through expressing the nature of Dependent-
Arising

A Brief Instruction on the Rituals of the Different Vows of the Aspiring and the
Engaging Mind of a Bodhisattva

An Explanation of the Size of the Alms Bowl

The Prayer of the Two stages of Kalachakra

The Aspirational Prayer of Vajrabhaivara

A Presentation of the Stabilizing Mind and Special Insight called the Garland of the
Fortunate One

The Apologue of Ramayana, and so on.

It is said that his manuscripts piled up were as large as an average sized load carried on
a Yaks back. However, the unavailability of these manuscripts at the time may have been the
reason for the disappearance of most of them. Nowadays, they no longer exist, except for a few
instances such as the Commentary on Wisdom Chapter, Apologue of Ramayana and the
Collection of Prayers.

The Second Choewang Drakpa

Shar Chen Namkha Gyaltsen, the second Zhang Zhung Choewang Drakpa, was born in the
province of Kham in the Gomde (sgom-sde) region in the year of the Male Water Dragon, 1532
AD. As a child, he was ordained as a monk and received many teachings on the Perfection of
Wisdom and empowerment from the great Pandit Chab-do Choeje, rebirth of the Vajra-holder
wearing blue robes.
He then joined the great religious college Sera monastery and wholeheartedly relied on
Panchen Delek Nyima in receiving the empowerments of Vajrabhaivara and Wrathful
Hayagriva with their commentaries, and studied Prajnaparamitha (Perfection of Wisdom),
Madhyamaka (Middle Way Treatise) and Vinaya (Monastic Discipline) based on Je-Tson
Choeki Gyaltsens presentation. He also received the empowerments of the various Mandalas,
Vajra-Garland, Sadhana (sgrub-thabs rgya-mtso), and listened to a Je-Nang (permission
ceremony) on the peaceful and wrathful Guru, etc. At this time, he skilfully explained the
profound meanings of the texts to a gathering of scholars, thereby fascinating many of them
and was highly praised for his convincing explanations. Thus he came to be regarded as the
Gomde Kunkhyen (Omniscient One).

In Gyuto Tantric University, he received the teachings and commentary of

Guhyasamaja from Choeje Peljor Gyatso, as well as receiving many initiations and teachings
from Je Shakya Rinpa, the great pandit Rigpe Senge and from His Holiness the second Dalai
Lama, Sonam Gyatso, and many others. He pleased many masters by writing extensive
commentaries on several sutras and tantras.

After that he was appointed as the abbot of Sera Je and spent his time there working for
sentient beings. In the year of the Wood Dog, he rose to fame when appointed as abbot of
Gyuto Tantric University. Gradually, he moved to Ganden monastery, became the abbot of
Shartse College and opened up the opportunity to receive rare empowerment, oral transmission
and explanation. It was said that a large number of scholars had to crowd into the Shartse
College to hear him. The disciples of the Master include: Panchen Lobsang Choegyen,
Thongkhor Yonten Gyatso, Meti Dhondup Gyaltsen, the great scholar Lobsang Gyatso,
Pangtsa Chen-nga and many other great lamas. Finally, in the year of the Male Water Dragon,
he passed away at the age of sixty six in front of the great Mepham Choe-Je.

His literary works include:

A General Description of the Six Perfections

A Commentary on the Middle Way Treatise called the Gateway for the Fortunate One
Who Wishes to Seek Liberation

A Commentary on the Prayer of Supplication to Bhairava (a wrathful deity) called

Rigzin Kunde Gaton (rig-zin kun-di dga-ston)
 Advice for Bhiksus in Verse Form

Commentaries on Various Sutras and Tantras

The Praise of the Superior Beings and Lamas

A Collection of Letters

A Critical Response to an Emphatic Explanation of Mahamudra called Chagchen gi

Shejar Gyalwe Ganzoe (pyag-chen gyi bshad-sbyar rgyal-wi gan-mzod) by Druk Mephem
Pema Karpo, in which he criticized Lama Tsongkha pa.

Shar Chen Namkha Gyaltsen wrote this critique of Pema Karpo while he was
composing a commentary on Bodhicitta.

The Third Choewang Drakpa

Kyi-sho De-pa Tenzin Lobsang Gyatso, the third Zhang Zhung Choewang Drakpa, was born
at Lhaden Kyishoe, to Mewang Depa Yulgyal Norbu, his father, and Zhol-sa Jamsem, his
mother. Kyi-sho De-pa, alias Zhabdrung Rinpoche was the youngest son among their three
children and was born at Lhaden Kyishoe in 1593. Re-lha Rinpoche, of the lineage of Nyo
Gyawa Lha Nangpa, prophesied that the master was the rebirth of Gomde Namkha Gyaltsen
and he accepted the title when he was very young.

He became proficient in writing and reading, as well as in whatever he learned. At the age of
eleven, he was ordained, receiving the novice monk vows from the great abbot, Gedun
Gyalsten, of Ganden monastery, and was given the name Tenzin Lobsang Gyatso. He fully
engaged himself in studying Collected Topics, The Six Perfections, The Middle Way Treatises,
Monastic Discipline and the Treasury of Knowledge. On top of that he received the initiations,
oral transmissions and explanations of the four classes of tantra from the master Tsethang
Jangma Khangsar Wa Peljor Sonam Lhundrup. He extensively studied the common sciences
(thun-mong gyi rig-gnas) such as poetry and so on. He exerted himself jointly in practices and
studies at different places including Lho-Kha.

(Unclear what all three refers to) In 1615, at the age of twenty three, he received full
novice monk vows. He took final examinations in two main areas: the Middle Way Treatises
and Buddhist Epistemology and Logic at Ja-goe Shong (bya-rgod gshong). He went on a
Buddhist academic tour to twenty five monasteries of the Sakya and Gelug schools of Tibetan
Buddhism in the Ngam-ring area. This was principally concerning the four Kachen and the
eighteen volumes of scriptural texts. In Tashi Lhunpo monastery, he listened to many sutra and
tantric teachings including the Panchen Dhun (Seven Panchen), Mita (Mi-tra), Dhor Treng
(rDor-phreng), and the Four Interwoven Commentaries (grel-pa bzhi-sbrags). After that he
lived alone in several secluded places in the Tsang region in order to make more effort in his
practice. He also visited Kubum, Pari, Gon-long and many other monasteries in Dho-me
province, and directly conferred the initiation of Dhor Treng and many others to numerous
disciples including Kowu Choekyi Gyaltsen, Dhenma Tsultrim Gyatso, the great yogi Choepa
Yab-sey, Goshir Tenzin Choegyal and Hung Thi Ji.

Lastly, he gave Kalachakra initiation in Ja-Kyung and consecrated Rongpo Jamyang

Kunsig (rong-po jam-dbyang kun-gzigs). He then passed away at the age of forty six, in the
year of the Earth Tiger in the seventh rabjung cycle, 1638 AD.

His literary works are evident in the catalogue of his Collected Works, which include
thirty eight titles and an Explanation of the Three Principal Paths is one among them.

The Fourth Choewang Drakpa

Kyi-sho Ngawang Tenzin Trinley, the fourth Zhang Zhung Choewang Drakpa, was recognized
as the rebirth of the Kyi-sho Zhabdrung Tenzin Gyatso. He was born in the year of the Earth
Hare in the eleventh rabjung cycle, 1639 AD, to Ah-Khe Choekur, his father. He was a disciple
of the great fifth Dalai Lama and the fourth Panchen Lama, Lobsang Choekyi Gyaltsen and so
on. He used to visit the U and Tsang regions of Tibet.

In the concluding note of his Collected Works (T: gsung-mgur lung-bstan, E: The
Prophesied Spiritual Song), it says that since his death in the year of the Earth Sheep, seventeen
years have passed. According to this statement, he seems to have passed away in the year of
the Male Fire Hare, in the twelfth rabjung cycle, 1693 AD. Although the lists of ancient Tibetan
scholars and realized ones indicates so, if we consider that he passed away in the year of Earth
Sheep and seventeen years had passed since, it appears that he passed away in the year of the
Wood Pig, in the twelfth rabjung cycle, 1694 AD. However, I have never seen his biography
in detail.

His literary works:

The Key for Opening the Store of the Profound Meaning of the Initiation of the
Glorious-Buddha-Vajrabhaivara

Another thirty titles are obvious in the catalogue of his Collected Works.

The Fifth Choewang Drakpa

Master Ngon Choe Thunga Sangye Thutop Pel was the fifth Zhang Zhung Choewang Drakpa.
The details about this master are unfortunately not known.

The Sixth Choewang Drakpa

Kyishoe Zhabdrung Ngawang Lobsang Gyatso, the sixth Zhang Zhung Choewang Drakpa, was
a disciple of Drung Ram Pa Lobsang Thutop and teacher of Ngag Ram Pa (Doctor of Tantra)
Lhundrup Pelbar of Gyume (Lower Tantric University). Drung Ram Pa Lobsagn Thuptop,
Kyishoe Zhabdrung Ngawang Lobsang Gyatso, Ngag Ram Pa Lhundrup Pelbar, Kagyur Pa
Lobsang Thabkhe Gyatso, Chakra Tulku Ngawang Trinley Pelsang and Drakri Khyab Dak
Devi Dorje were enumerated in the teachings of Kyabje Phabong Kha Dechen Nyingpo and
the Collected Works of Kyishoe Zhabdrung Ngawang Tenzin Trinley.

The Seventh Choewang Drakpa

The biography of Lobsang Gyaltsen, the seventh Zhang Zhung Choewang Drakpa, is not
available to this present day. He became well known as a master of sutra and tantra,

The Eighth Choewang Drakpa

The great practitioner, Ngawang Lobsang Tenpe Wangchuk, the eighth Zhang Zhung
Choewang Drakpa, was born in the Tri-Ru Dril-Da Peta family. He treated all beings just as a
mother cherishes her own child, with immeasurable loving-kindness. In order to help all beings,
who were karmically connected with him and lead them to the state of Buddhahood, he
manifested as a hunter in the eyes of ordinary beings. It is said that he tried to lead some of the
animals that he had killed with hunting dogs, to the pure land, and some of the first killed he
tried to revive in order to tame their bad temper. In the appearance of the ordinary beings it
seemed as if he was a merciless man always engaged in the illegal act of hunting animals.
Therefore, he was banished from his place for violating the laws of the country.

He realized through the power of his karmic force and prayer that his actual disciples
were living in a place where rivers flowed through beautiful forests. He made a journey to
Nagshoe Dri-Ru and continued to engage in the activity of hunting by using hunting dogs. One
day while he was hunting in the Thapu Ri-Gya region he was arrested by some servants and
monks of Choede monastery. They took him in the monastery to punish him. The case was
immediately brought to the great Thaphu lama [abbot]. He instructed the monks not to punish
the hunter but instead to bring him at once to his residence. Meanwhile he prepared another
throne the same as his own for the hunter. As soon as the hunter arrived accompanied by some
monks, he hung his hunting tool, an arrow, upon a beam of sunlight that shone in through the
window and the arrow didnt fall down. Thaphu Rinpoche gazed in great wonder at the hunters
magical power and took off his own red shawl to hang on the same beam of light but it fell.
Upon seeing this, everyone including the attendants were deeply amazed and begged for
forgiveness with deep regret for what they had done to him.

They sat on two similar thrones and had a friendly conversation for a long time. Then
the hunter was recognized as the seventh Zhang Zhung Choewang Drakpa. As per the
instructions of the great Thaphu Lama, he was enthroned on a golden seat in Namgyal Pelbar
Ling. Since that time, his line of succession has continued through rebirth carrying out both
spiritual and political activities in that monastery.

From the Nagshoe Dri-Ru region, the fame of his enlightened activities spread
throughout the country without any obstacles, due to his compassionately looking after all
beings by various methods.

Finally, he passed away in Dri-Ru monastery in Namgyal Pelbar Ling after completing
his responsibilities. At the time of his death, he was standing in exactly the same dancing
posture as the most venerable Vajrayogini (rdo-rje rnal-byor-ma) as a gesture of his
attainments. Those fortunate people sensed his many other supernatural and enlightened
powers.

The Ninth Choewang Drakpa

Ngawang Geleg Tenpe Gyaltsen, the ninth Choewang Drakpa, was born in Nagshoe Dri-Ru
Ba-Gong village, a part of the eighteen lower regions of Dotoe province. As a child, he was
different from ordinary children. He never misbehaved and instinctively engaged in wholesome
actions. He revealed the marks of holy beings. He was recognized as the eighth Zhang Zhung
Choewang Drakpa, Ngawang Lobsang Tenpe Wangchuk. His ceremonial enthronement was
held in Dri-Ru monastery.

He then joined Sera monastery in central Tibet. There he studied the philosophical traditions
of the two great trailblazers Master Nagarjuna and Arya Asanga, by properly and
wholeheartedly relying on several qualified teachers. He became expert in the two major
divisions of Buddhist training, the sutras and tantras, as well as gaining the degree of Rabjampa
(a title of high Geshe) from Lhasa (Sera). He also received high recognition for his
extraordinary scholarship in Tibetan languages. Upon his return to Namgyal Pelbar Ling, he
turned the wheel of Dharma not only for the local people but also for those zealous ones who
came from distant places.

He preserved and developed Buddhas teaching by means of exposition and practice.

At the same time, he restored the unique way of recitation, chanting and the playing of the
ritual instruments of his monastery which had degenerated and developed those which had not
degenerated, according to the traditions of Palden Toe-gyu. He also constructed a kind of
monument called Dri-me Chorten (Stainless Stupa) on the same scale as the Tsang Gyaltse
Pagoda, which was respected by all people as a holy place for accumulating positive force and
eliminating negative force.

Additionally, he wrote many prayer and ritual books:

The Printing Board of Ten-Kang-Dhog (a kind of religious service)

Gonkar Yizhin Norbus Yangdrup (mgon-dkar yid-bzhin nor-bui gyang sgrub)

 Palden Lhamos (Sridevi) Dhok Dhoe ki Tsang Drup Gyepa (zlog-mdos kyi gtsang-
sgrub rgyas-pa)

The Praise and Invocation of the Six Armed Mahakala (mgon-po phyag-drug gi bstod-
skul)

The Prayer of the Gyal Chen Me Lon Dhong (rgyal-chen me-long gdong gi gsol-mchod)

Gyab Ri Tashi Lhatse Sangchoe (rgyab-ri tashi lhatse bsang-mchod) and so on.

People were so grateful to the master Tenpe Gyaltsen for his selfless service to
humanity. Finally, he passed away in Namgyal Pelbar Ling after accomplishing all his activities
in caring for his followers.

The Tenth Choewang Drakpa

Lobsang Yeshe Tenpe Gyaltsen, the tenth Zhang Zhung Choewang Drakpa, was born to an
extremely poor family in Nagshoe Dri-Ru Chuma Zhung, to Tangmo Nyi-lha, his mother. On
the evening of his birth it snowed on an unprecedented scale. Everybody in the village
witnessed that the surrounding places had become wet the following morning, after the snow
had melted. They said, How early Tangmo Nyi-lha got up this morning!( Nyima Lha: Sun
Deity). During that night there were many auspicious occurrences such as water in a bucket
turning to milk and so on.

Not long after, the boy moved from Dri-Ru Chuma to spend his life at U-dhuk (dbu-gdugs)
hermitage. He had adored and relied on a Terrific Female Guardian Deity (chos-skyong dregs-
pa lcham-sring) and Dharma King (sprul-pi chos-rgyal chen-po) since his birth. He was
recognized as the rebirth of Ngawang Geleg Tenpe Gyaltsen when he was very young and
enthroned at Namgyal Pelbar Ling monastery. Soon after, he joined Sera monastery in central
Tibet, and studied both sutra and tantra and their commentaries with the great teachers.

After completing his study, he took the academic tours [in different debate courtyards
of monasteries]. Usually and by his demeanour he looked as if he had not learned or gained
much knowledge. However, he proved his real qualities by shining in the five major sciences
before a large gathering of Buddhist scholars and monks from various monasteries, mainly
from the three great monastic seats: Sera, Drepung and Ganden. At this time he opened the
eyes of students by clarifying controversial points which monks were in dilemma over. He
raised these points during the debate and discussion on the root texts and their commentaries.
He also analyzed the philosophical standpoints of each of the different tenet systems without
violating the principles of the Interpretable and Definitive Meanings of Buddhas teaching. He
gave outstanding answers to every question raised by the monks by maintaining his own
philosophical position unmistakably. As a result, he became well known for his excellent
spiritual qualities and was highly respected as a great inspiration to all. Although he was in fact
one of the great teachers who had attained high spiritual qualities he never showed off and
always remained humble.

After fulfilling his wishes to lead his fortunate disciples to the state of liberation, he
passed away in his monastery, Namgyal Pelbar Ling.

The Eleventh Choewang Drakpa

Dri-ru Zhangdrung Khedrub Tenzin Jigdral Choekyi Gyaltsen, the eleventh Zhang Zhung
Choewang Drakpa, was one of the Three Lamps of Dharma (Three Great Buddhist Teachers)
in the Nagshoe region. He was born at Tsang Khal-Khar to his father, Jampel Khunsang and
mother, Sonam Dolma, in 1924. His birth was marked by many auspicious events. His father
was said to be a lineage holder of the six yogas of the Kalachakra tantra in Manlung Ladrang.
He was the second eldest of four children. His elder brother, Thupten Choekyi Gyaltsen
Rinpoche was once the tutor of Kyabje Phaphongkha Ngawang Lobsang Trinley Tenzin. His
younger brother Pelbar Trulku Ngawang Lobsang Damchoe Gyaltsen was the 13th rebirth of
Rinchen Jangchub. Rinchen Jangchub was the 13th abbot of Gomang monastery. The youngest
one was his sister, Ngawang Lhadon.

In 1927, His Holiness the 13th Dalai Lama, in a letter containing seven lines, recognized
him as the reincarnation of Lobsang Yeshe Tenpe Gyalsten. In the same year he was enthroned
in Dri-Ru monastery in the tradition of the previous masters. He then studied Tibetan linguistic
sciences from the basics, starting with reading and writing, with the great tutor Tsondue Gyatso.
As a child, he was endowed with many of the qualities of superior beings. He established a fine
tradition of logical debate in Namgyal Pelbar Ling. He had the intention of preserving the
Buddhas teaching through exposition, debate and composition. The section for debate on the
five major sciences of Buddhist tradition was the first of its kind in the Nagshoe Dri-Ru region.
 Soon he travelled to central Tibet. Having the honorary title of a high Tulku, he joined
Sera Thegchen Ling, Sermey Thoesam Norling and Sermey Gungru colleges respectively in
line with his predecessors. He studied the extremely advanced topics of Prajnaparamitha
(Perfection of Wisdom), Madhyamaka (Middle Way Treatise), Vinaya (Monastic Discipline),
Abhidharma (Treasury of Knowledge) and Pramanavartika (Valid Cognition) under the
guidance of his tutor Gyarong Jangtse Choeje Ngawang Nyima and the great teacher Lobsang
Jampa (Gyen Loga). The master was renowned for his excellent scholarship in both Indian
and Tibetan Buddhist texts. He clarified doubts about the meaning of texts by successively
engaging in various spiritual activities such as Tsog-Lang (a sort of logical debate before a
large assembly of monks). He took the final examination of Geshe Lharampa (a degree roughly
equivalent to a Ph.d) during Lhaden Monlam Chenmo (the Great Prayer Festival in Lhasa).
He received many esoteric empowerments (ripening; smrin-byed) and instructions (liberating;
grol-byed) from His Holiness the 14th Dalai Lama, his two tutors, Kyabje Phabong Kha Dechen
Nyingpo and many others.

Not content with what he had received or learned from these teachers he also put this
profound knowledge into practice uniformly by means of analytical and stabilizing meditations
in harmony with the philosophical system of the Great Trail-Blazers [Nagarjuna and Asanga].
As a result of this, he achieved both the common and uncommon realizations and became a
universally respected Buddhist learned and realized teacher.

Further, he practiced tantra in the great tantric university (gsang chen rigs pa zin pi
sde) and became a great scholar of both sutra and tantra teachings. Kyabje Choeden Rinpoche,
one of the great masters of sutra and tantra in general and of the Oral Transmission of the Gelug
School in particular, highly praised him as a holder of Buddha Dharma and as a master of the
five fields of knowledge. Most importantly, he attained a high spiritual level by gaining deep
experience and insight into the Generation and Completion Stages as explained in tantra, as
well as practicing the meaning of the Root Tantra (rtsa-rgyud) that is explained by its own
Explanatory Tantra (bshad-rgyud).

Due to the power of his clairvoyance whatever he prophesied, whether it was about
government policy or religious matters, became fact. As the central pillar of his daily practices
he concentrated on the cultivation of Bodhicitta, the first and foremost gateway to the state of
Buddhahood, and on the very profound philosophical standpoint of the Middle Way Treatise,
which is freed from the two extremes of eternalism and nihilism.
 In the year of the Female Water Sheep in the 16th rabjung cycle, 1943, the master
Khedrub Tenzin Jigdral Choekyi Gyaltsen visited Dri-Ru monastery in Namgyal Pelbar Ling.
He taught the Great Treatise on the Stages of Path to Enlightenment (lam-rim chen mo) to the
hundreds and thousands of local and foreign devotees.

This great text is based on the precious instructions of Atisha Dipamkara Srijnanas
teachings on how to lead fortunate beings to the state of liberation by practicing the three paths
of the three capacities of persons. This treatise of Lama Tsongkha Pa is principally designed to
tame the mind and it is characterized by the four greatnesses and the three distinctive qualities.
It is complete, clear with an uncluttered order and contains stainless lines of logical argument.

He also gave extensive teachings on sutra and tantra including the empowerment of the
Quick Path of the Vajra Vehicle and the Oral Transmission of the Explanatory Tantra. All these
enlightened activities were carried out solely to lead sentient beings to the state of freedom and
to restore the Buddhas teaching, particularly in this degenerated time. From this point of view
we are deeply indebted to this great master for his compassionate help and kindness. Moreover,
he introduced strict discipline for spiritual communities by perceiving that spiritual activities
and having a sound ethical discipline were closely related.

Venerable Kelsang Lhabsum, teacher (student?) of Tenzin Jigdral Choekyi Gyaltsen,

related that His Holiness the 14th Dalai Lama praised this masters wonderful deeds. When the
time came for him to take the role of cantor of Dri-Ru monastery he was offered a special
exemption by the two sections of Dri-Ru monastery. Therefore, without having to become
cantor or abbot he, as requested, travelled to his hometown and gave extensive teachings to a
large number of people. He once again visited the Nagshoe region, particularly certain
monasteries, to give empowerment, transmission and instruction, as well as to eliminate wrong
ideas or mistaken thoughts by explaining the profound meaning of the sutras and tantras. He
renovated Tashi Riwo Kunga Choeling monastery and established the debate system on the
Five Major Treatises of Buddhism.

In the 1960s, he was imprisoned in Gutsa jail in Lhasa during the Cultural Revolution.
After coming to a decision about his punishment, he was sent to Drazhi (gra-bzhi) prison.
Drazhi prison is a true hell on earth, full of tears and blood, from where we can hear the wail
and cry of anguish made by those prisoners who are subjected to inhuman treatment and those
who have lost their lives under severe punishments. Drazhi prison is officially considered the
first and foremost prison in the entire Tibet Autonomous Region. It is divided into five sections.
In the fifth section, there are three different classes of prisoner:

1) Those that will be executed within two years

2) Those sentenced to life imprisonment

3) Those sentenced to imprisonment for a limited period of time.

He was imprisoned in the third section. In this section, if a prisoner commits a further
crime he or she is either sure to face the death sentence or life imprisonment. There is no
alternative. When the master Tenzin Jigdral Choekyi Gyaltsen was in Drazhi prison, he wrote
many spiritual books such as:

Prayer of Supplication to His Holiness the Dalai Lama called the Ocean of Treasure
(zhabs-brtan nor-bui rgya-tso)

Prayer of Supplication to the Panchen Lama called the Immeasurable Ocean (zhabs-
brtan dpag-med rgya-tso).

He also wrote the texts:

The Seven Limbs of Engagement in the Ocean of Treasure (nor-bu rgya-tsoi jug-gi
yan-lag bdun-pa)

The Lotus-eyed Ocean of the Upper Part of Body (sku-stod pad-dkar rgya-tso)

The Benediction of the Ocean of Treasure (nor-bu rgya-tsoi smon-shis)

The Ganachakra of the Ocean of Treasure (nor-bu rgya-tsoi tsogs-khor)

The Quintessential Prayer of Supplication to His Holiness the Dalai Lama (rgyal-wai
gsol-debs snying-poi snying-po)

Wangzhi Jinlhab (dbang-gzhi byin-rlabs)

The Commentary of the Ocean of Treasure

The Series of the Acknowledgement of the Official Letters (byor-len chab-shog gi rim-
pa)

An Explanation of Festivals (dus-chen bshad-pa) and so on.

All these great texts were composed while he was in prison for the benefit of Tibetans
politically and spiritually.

Additionally, he secretly formed several political groups within the prison, by naming
them The Twenty One Taras, The Sixteen Arhats, The Four Pots and so forth. This was in order
to receive better treatment from the jailers, to escape from prison before a sentence was up and
to sustain his life. He initiated this risky movement out of having a strong national sentiment
at great personal sacrifice. The authenticity of these events is beyond doubt because it is clearly
stated in the biographies of his prison mates Kewo Tsang Rinpoche and Venerable Yulo Dawa
Tsering.

He requested help from other Tibetan prisoners to publish his compositions concerning
advice and requests for the Tibetan people to not lose their national sentiment regarding Tibetan
political and religious affairs. Unfortunately, the Chinese discovered the secret, and he was
severely tortured and ill-treated for eighteen years, which caused his death in Drazhi prison in
1977.

Autobiography of the 12th Zhabdrung Choewang Drakpa

My name is Tenzin Khedup but people call me Diru Shabdrung Rinpoche which is the
common name for all my predecessors. I was born in Ladakh, India in 1976 into a semi-
nomadic family, raising horses and mules as well as farming.

In 1987, when I was nine-year old, His Holiness the 14th Dalai Lama recognised me as the
rebirth of Shabdrung Choewang Drakpa, one of the foremost disciples of Lama Jhe
Tsongkhapa, the founder of Gelug tradition in the 14th century.

In order to follow in the footsteps of my predecessors I was enrolled in Sera Mey Monastic
University in Karnataka, south India in 1990. In the same year I was blessed to receive the
novice ordination vows of a monk (ramanerah) from His Holiness the Dalai Lama. In 2004,
I received full ordination from His Holiness the Dalai Lama. These remain some of the
precious moments on my spiritual journey.

From my two main humble spiritual tutors, Kyabje Choedhen Rinpoche and Geshe Thupten
Rinchen, I began the study of five main Buddhist philosophy texts comprehensively written
by both Indian and Tibetan scholars.

I studied Prajnaparamita (Perfection of Wisdom) for seven years completing it in 1997. On

completing the Prajnaparamita course I obtained a Rigchung degree. In 2005 I finished my
studies on Madhyamika (Middle Way) and obtained a Rigchen degree. In 2008 I started the
course for the Geshe degree (Doctorate in Buddhist Philosophy) and completed it in 2013. In
line with Tibetan Buddhist monastic education, I have now completed my Buddhist studies in
Sutrayana.

It is the tradition for Geshes to join either Gyuto Tantric College or Gyume Tantric College in
order to study Tantrayana for a year. I joined Gyuto Tantric College, based in Dharamsala to
study Tantrayana in 2014. I have completed my study in Gyuto Tantric monastery in 2015.

Ever since I became a monk, I have felt very privileged to receive numerous teachings and
empowerments from His Holiness the Dalai Lama, Kyabje Cheodhen Rinpoche, Geshe
Thupten Rinchen and other spiritual masters. As yet I am not a highly realised practitioner
but I try to continue the spiritual journey taken by my predecessors and to do my best to bring
a little benefit to humans and sentient beings.