A Brief Biography of Genzon Rinpcohe
Namo Guru
Great realized Master, whatever you do,
Negative views would never arise for even an instant in our mind,
With pure devotion and great awareness, we firmly believe that,
All your deeds and activities are beneficial to sentient beings,
To you, we sincerely pray for blessing,
May your wisdom mind and ours merge as one.
In this Degenerate Age, fortunate beings who come into contact with the precious Wish-fulfilling Gem, Genzon Chenlin Chokyi Gyaltsen Rinpoche, will gain supreme blessings and great benefits. As the tulku of H.E. Dangqu Denpa, the Great Master of Kham (eastern Tibet), Rinpoche himself also achieved great realization in this life through genuine Dharma practice. In over a decade he has spread the Dharma teachings around China and inspired thousands of people to undertake activities on behalf of the Buddha-dharma.
This short account expresses the sublime merits of Rinpoche’s preceding reincarnation(H.E. Dangqu Denpa), the story of his present life, genuine Dharma practice and attainments, as well as the activities of spreading the Holy Dharma. It serves as a seed of faith and devotion for more beings future liberation and enlightenment. We sincerely pray that the faithful ones will be able to taste its pure nectar.
Lineages and teachings
From many great realized masters Genzon Chenlin Chokyi Gysltsen Rinpoche received various stainless lineages transmissions of different schools of Tibetan Buddhism. He received from Vajra Master Yori Renzen Chokpel, the Genuine Four Initiations and oral pith instructions on teachings of Yamantaka and Hevaja, from Vajra Master Choying Dorje, Innermost Essence of Dzogchen and Mahamudra, as well as the initiations and essential teachings such as Mahamaya (The Grand Illusion Net) of Manjushri. Vajra Master Gharma Trichen gave him the ultimate truth teaching of Mahamudra, initiations and teachings of Samvara, Vajravahari and others, granting him the uncommon lineage authorization written by himself along with his ritual instrument and ritual hat.
Vajra Master Ngmwang Chokpel Songpo, the Discipline Khenpo of Sakyapa, gave Rinpoche Sakya Lamdre heart-son teaching, uncommon Lamdre, and initiations of Naropa’s Vajrayogini, Brahmanrupa Mahakala and Longevity Buddha, as well as the heart teachings of Dangqu Denpa, conferring upon him the 40th lineage holder.
Of particular significance is Remay heart-son lineage passed on to Rinpoche from Jamyang Khyentse Wangpo→Jamyang Loter Wangpo →Dangqu Denpa→Ngawang Chokpel Songpo. From Dzonsar Jamyang Thupten Chokyi Gyatso Rinpoche, he received initiations of Sakya four major deities and Guru prayer of Remay lineage.
Khenpo Sherchen of Nyingmapa and Gyase Rinpoche of Kagyupa transmitted and instructed him in Dzogchen innermost Essence three roots in one-- Padmasambhava’s wisdom mind, a terma teaching discovered by great Terton Renzin Gyaltso Nyingpo, Genzon Rinpoche’s former reincarnation.
The renowned Terton Choying Lingpa conferred upon Rinpoche three volumes of Dzogchen Innermost Essence, terma teachings of Red Avalokitesvara and Vajrasattva, as offerings to the Dharma Regent (In the revealed terma teaching Padmasambhava prophesied that among his 108 Dharma Regents Rinpoche is the second major one. Therefore, Terton Choying Lingpa expected Rinpoche to extensively spread these precious teachings).
Dilgo Khyentse Rinpoche transmitted Innermost Essence of Dzogchen to Rinpoche individually and gave him Vajrakila initiation. The 3rd Jamgon Kongtrul Ripoche gave him Kalachakra initiation and Mahamudra teaching of Unsurpassed Phowa. Tulku Sonam Tsemo，the abbot of Lhapu Monastery of Gelupa, gave him Yamantaka intiation and some Gelupa’s secret instructions. In Lanzhou the 10th Panchen Lama granted individual audience to Rinpoche, giving Amitabha initiation and concise instruction in The Great Gradual Path to Enlightenment. Sakya Luding Khenpo gave him Hayagriva initiation and concise instruction in innermost essence of Sakya Lamdre individually. In all, there are over 30 great masters from whom Rinpoche had received a variety of stainless initiations and teachings.
Preceding Reincarnation
---------Great Master of Kham
(Prayer for H.E. Dangqu Denpa)
Genuine Samantabhadra and Vajrahara,
Perfect Dharmakaya with limitless embodiments,
To you, we ignorant beings sincerely pray,
Please grant us the enlightenment of Buddha wisdom.
You who fully attained Samantabhadra and Vajrahara,
Great Master, glorious Dangqu Denpa,
With boundless merits and perfect wisdom,
May your enlightened mind and ours merge as one.
Genzon Chenlin Chokyi Gysltsen Rinpoche’s Preceding incarnation was H.E. Dangqu Denpa who was respectfully addressed as “the Unequalled Great Master of his time in Kham”. As recognized by the great Terton Rena Linpa and many other realized masters, Dangqu Denpa was the incarnation of Guguripa, one of the eighty-four Indian Mahasiddhas and Nyinwen Denzen Zonpo, one of twenty-five great realized disciples of Padmasambhava, as well as the reincarnation of Great Terton Renzin Gyaltso Nyingpo of Kagyupa. H.H. Sakya Trichen Dragshul Trinley Rinchen recognized Dangqu Denpa as the reincarnation of two main lineage Gurus of Sakya Lamdre as Namwang Genga Lhapo Droney、Sonpa Genga Dempo Gyaltsen, confering a Pandit’s hat with three golden lines upon him, in recognition of the great contributions of him and his predecessors in spreading holy Dharma and benefiting beings.
H.E. Dangqu Denpa was a great realized master staying in solitary retreat all his life. He was born into a poor family of Kham in 1881. At the age of six he took tonsure in Wara Monastery, (Wara Monastery is a Sakya monastery founded in 1253 by Guru Drogon Chogyal Phagpa. Its name derives from Varanasi, the place where Buddha Shakyamuni gave his first discourse after enlightenment. Wara Monastery is blessed by numerous accomplished masters who spread holy Dharma there), then followed his predestinated root guru, Jamyang Loter Wangpo who later guided him to attain accomplishments. Jamyang Loter Wangpo was the incarnation of Manjushri and the heart son of Jamyang Khyentse Wangpo, as well as the root guru of Jamyang Khyentse Chokyi Lodro, hence, Dangqu Denpa had a supreme connection with Chokyi Lodro. Jamyang Loter Wangpo told Dangqu Denpa,“You are the reincarnation of a great realized master and have great merits.” While at that time he was merely a poor monk.
Once during his retreat at Wara Monastery, Danqu Denpa nearly starved to death due to lack of food. Thinking of the impermanence of living and death and no result of his Dharma practice, he did not go out to search for food. Upon almost fainting, the Protector deities, Brahmanrupa Mahakala (Lord of the Tent, Gurgyi Gonpo) and Mahakali (Palden Lhamo) appeared to support him. That night a man living near the hermitage suddenly became aware of someone jumping up on the roof, continuously stamping his foot whilst, a female voice shouted out of the window, “Come quick! Dangqu Denpa is starving to death. Send food immediately!” When going out to have a look he just saw two huge figures flashed and disappeared. The next day he brought food to the hermitage and found that Dangqu Denpa had lost consciousness. Word of this event was spread widely afterwards.
Upon hearing of it, some great beings remarked, “Protector deities always follow genuine Dharma practitioners, like their shadows, to support them.” After that, Dangqu Denpa had a decisive realization of Dharma-nature.
Under the direction of his master, Dangqu Denpa went into a meditative retreat at Mt. Sadlha Namdrong of Jiangda County, where he beheld pure visions and obtained realization. A small hole on top of the retreat cave transformed itself into the Mandala of Guru Padmasambhava who appeared to give him Dharma discourses. He tapped a branch into sound rock for about ten inches merely with his palm, signifying realization of emptiness nature. He also built a Bodhi Stupa, revealed a spring in the cave, and built seven retreat shelters inside and outside of the cave, conducive to later practitioners’ retreat. At the entrance of the cave he also revealed a stone conch emitting venerable sounds when blown by the wind.
Later, the root guru asked Dangqu Denpa to establish a new monastery which would be within earshot of the sound of the Dharma conch from Wara Monastery. It is at Mt. Dechen that Wara Dechen Monastery was built.
At the request of his disciples, Dangqu Denpa returned to Wara Dechen Monastery after attaining great accomplishments, leading his followers in solitary retreat for all his remaining years. He built the main hall and protector shrine there, to which devotees from far and near flocked for Dharma teachings. Once, Red Dakini appeared in his vision to offer him two bowls of mustard seed-sized relics, signifying the number of his disciples. As prophesied, the disciples of Dangqu Denpa spread over Tibet, the Han provinces of China and Nepal, many of them being accomplished Dharma practitioners. After the passing of his root guru, Dangqu Denpa constructed over 70 stupas to commemorate the guru, the number of which is equal to his guru’s life span.
H.E. Dangqu Denpa’s blessings were of supreme power. A 30-year-old woman suffered from serious illness and was predicted to die soon by many local doctors, however, after receiving the longevity blessing from Dangqu Denpa, she soon recovered and is still alive in good health today at the age of 127. There were many people like her in Tibet benefiting from his blessings. Consequently, Dangqu Denpa’s reputation was spread widely to various areas of Kham and officials of Cabinet (Tibetan government) came to visit him, frequently and admiringly. Anyone coming with ostentation and extravagance would be denied entrance, until they had made prostrations from the foot of Mt. Dechen to show their respect.
In the 1930s, the wife of Dai Jitao, who was one of the senior statesmen of Kumintang, was suffering from an incurable disease. A talented Chinese advised that there was a master living in Kham who could cure her. The governor of Kham and many realized masters all recommended Dangqu Denpa. Having foreseen it, Dangqu Denpa sent his principal disciple, Panteng Choupel, to give empowerment and treatment, he himself giving blessing in meditation from afar. As expected, the patient completely recovered from the illness. The government was going to confer upon Panteng Choupel the title of “Unequalled Great Master of kham”, however, Panteng Chokpel straightly declined,“ It is all owed to my master’s blessing. What I have done, in comparison with his , is only a fraction of a million .” Impressed by the miraculous healing, the then president Ching Kai-Shek felt great faith in Dangqu Denpa. He donated a large amount of money (1.3 million Tibetan currencies was donated by the Government of Kham province etc.), wishing to invite Dangqu Denpa to Nanjing to give him empowerment. Dangqu Denpa, predicting the subsequent circumstances of China, declined the invitation. President Ching Kai-Shek showed his great respect by making offerings, also sending an officer on a mission to extend Wara Dechen Monastery. Dangqu Denpa used all the offerings for the project of carving wooden blocks on Tangyur and Gangyur(Great Tibetan Scripture) and teachings of different schools of Tibetan Buddhism. He personally presided over the whole project, taking 300 craftsmen 30 years to carve, working day and night.. The huge project (rare in Tibetan history) rivals the scale of Dege Scripture-printing Centre.
In 1952 Chinese religious policy was relatively tolerant and the teachings of various schools were flourishing, however, Dangqu Denpa prophesied that both Wara Monastery and Wara Dechen Monastery would soon turn into ruins. He told his nephew,“I am going to the Pure Land of Manjushri in two years. Please keep my body intact to comfort the Gods of Mountain and Earth. I have made special connections with sentient beings and will be back four years later. Only after you restore the monastery as before will I return.” Later, monasteries across Tibet were badly destroyed during years of upheaval, Wara Monastery and Dechen Monastery being no exception.
In 1954 H.E. Dangqu Denpa entered into parinirvana at the age of 74, having accomplished great deeds for the benefit of the teachings and beings. Dangqu Denpa undertook retreat throughout his life, achieving supreme attainments,
His realization and practice instructions in Vajrayogini were especially supreme. His disciples were among the tulkus, khenpos and monks of Dege Monstery, Dorthup Monastery, Wara Monstery, Demdo Monastery, Demthup monastery and others. His heart son was Namwang Chokpel Songpo, the only Discipline Khenpo of Sakyapa in Tibet,
Because of his unlimited merits, H.E. Dangqu Denpa was respectfully addressed as “the Unequalled Great Master of his time in Kham” by the Tibetan Cabinet and the Kings of Dege, Garze. Chamdo,etc. His extraordinary deeds and activities were detailed in the biography of his life generally used in Tibet. Before passing into nirvana Dangqu Denpa foretold his many reincarnations, the most supreme one being Genzon Chenlin Chokyi Gysltsen Rinpoche who would be the Abbot of Wara Dechen monastery and the lineage holder.
Rebirth
On February 21st 1958, in the Fire Dog year of Tibetan calendar, Samantabhadra’s birthday, a light-skinned male infant was born amid various auspicious signs at a holy place in Chengdo County, Yueshu Prefecture of Kham, from where the sounds of the Dharma conch and drum of Sakya Dongcheng Monastery could be clearly heard. Bearing a great resemblance to H.E. Dangqu Denpa, he was named as “Lhaba” by the midwife, which means “like Buddha”. This baby proved to be the reincarnation of Dangqu Denpa, the later Genzon Chenlin Chokyi Gysltsen Rinpoche.
Rinpoche’s father was called Ragnor and his mother is Darwa Drolma. They both had strong devotion and respect towards spiritual masters and deities. Many great realized beings emerged from his mother’s clan, the root guru of the clan being successive Remay Jamyang Khyentse Rinpoche. At the early age of 14, his mother was told by a realized yogi of Dzogchen Lineage that her elder son would be the rebirth of a great master. During his mother’s pregnancy a renowned practitioner of Mahamudra, Lama Kaguo, went to her home, claiming to be visiting the reincarnation of a great master who was in her womb. While passing Chengdo County on his way to India in 1957 Jamyang Khyentse Chokyi Lodro also told her older brother that the baby conceived was the reincarnation of Dangqu Denpa and granted his letter of Recognition of the reincarnation.
Growing Up
The little tulku was not taken to the monastery at a very early age and his family concealed his tulku status because of the complex social environment of the time.
Rinpoche was born with remarkable gifts. At age 1-2 he could spontaneously recite the six-syllable mantra, the root mantra of Padmasambhava, mantra of Amitabaha, etc. Buddhas and Bodhisattvas often manifested to him. When he was one year old, his wealthy family often offered food to the poor including a certain orphan. Sitting in a playpen Rinpoche was always happy to give his delicious food in exchange for the leftovers in the orphan’s bowl. Looking back on that time the orphan still marvels at the great kindness and generosity of the little tulku aged only one.
At the age of 5-6, Rinpoche began to herd cattle for his family. He was a child cowherd by day and a student of a monk named Semge by night learning Tibetan and some basic knowledge of Buddhism secretly. At ten he attended the primary school, without difficulty, skipping to Grade Four after only 4 months with excellent performance. Later during the Culture Revolution, his status of Tulku was revealed, resulting in trouble for both he and his father. Rinpoche had to leave school to undertake labour work. At fourteen, he became very strong, capable of lifting a horse-drawn carriage easily. At sixteen he can hold up a weight of 150kg.
At that time he often saw visions, but he dared not mention anything to others due to the complex social environment. One day at dusk he suddenly caught sight of a figure coming from a distance. The figure became as huge as a mountain approaching him. Amid a tremendous sound of shouting a heavy fist hit him on his forehead. All of a sudden, he felt soreness, numbness and feeble from head to foot whereupon the figure instantly disappeared. (It was one of the local mountain gods, who would not dare appear to disturb Rinpoche again once he attained great realization). Shortly afterwards he developed an unbearable headache and was sent to Yushu Prefecture for treatment, where he again met his old classmates who were still studying. Rinpoche also decided to carry on his own study. He passed the entrance examination, changing his name, and completed the three-year study, becoming a teacher in a production brigade school.
Due to his excellence in teaching he was subsequently transferred to a primary school to be the headmaster, getting married at that time. Awarded ‘national outstanding teacher’, he was invited to visit the eleven provinces of China in 1982.
During the Cultural Revolution, inspired by a great realized layman who had cured countless patients with amazing medical skills, Rinpoche was also willing to do more altruistic things to be deserving of his tulku status. In view of the poor medical services and supplies available in Tibet he began to study Tibetan medicine on his own, vowing to relieve patients’ suffering with free medical service. Moreover, he spent most of his earnings on medicine for those who could not afford to buy it. Having the professional title of attending doctor of Tibetan medicine Rinpoche has practiced medicine for over twenty years, benefiting uncounted patients; he has never yet taken any money from his patients
Dharma Practice
In 1981, with the opening policy of Chinese religions many monks took monastic ordinations and opted for monastic life. However, as his Dharma practice had not yet achieved results, Rinpoche did not make public his status of tulku, but thought of following a genuine master to enhance his practice. He also decided not to return to Wara Dechen monastery until he had attained certain accomplishments. Hence, he taught simultaneously with Dharma practice and had finished four Ngondro practice (preliminary practice of Vajrayana) within six months. His first master, Nyingmapa Shechen Khenpo initially transmitted to him Dzogchen Innermost Essence three roots in one-- Padmasambhava’s wisdom mind. Rinpoche subsequently focused on deep practice of the teaching, undertaking intermittent retreats during the summer and winter holidays plus any other spare time. Altogether there were 4-6 months available for retreat a year.
Before his death his uncle told him,“You were recognized as the reincarnation of Dangqu Denpa by Jamyang Khyentse Chokyi Lodro. Once you hear of his name, you should go to pay homage to him.” Soon afterwards, Dzonsar Jamyang Khyentse Thupten Chokyi Gyatso (the reincarnation of Jamyang Khyentse Chokyi Lodro) returned from India to Tibet. Rinpoche undertook a long, arduous journey, dressed in plain clothes, to pay a visit, in order to confirm his previous life. Dzongsar Khyentse Rinpoche greeted him by putting their heads together, (like meeting an old friend not seen for ages), thereupon also giving him the initiations of Sakya four major Yidam deities at their first meeting. Khyentse Rinpoche also advised him to return to the monastery to become abbot. Rinpoche did not go back immediately as he felt it was not quite the right time yet.
While teaching in a Party school, Rinpoche received a variety of teachings from different schools of Tibetan Buddhism and realized that an initiation is easily gained whilst it is hard to receive oral transmissions from a realized master. Although those masters were all sublime, they were too busy with the revitalization of their monasteries to give him detailed transmissions and instructions. Despite the difficulties Rinpoche practiced on his own with great diligence and devotion.
At the age of 27 Rinpoche, along with other five colleagues, went to a rural area to do a survey, where the living conditions were very poor and his colleagues went hunting for meat. Though he had taken the commandment of no killing, he still ate meat then. One day his colleagues went out leaving tens of skinned rabbits hung on the column. Glimpsing that Rinpoche was terribly shocked, like seeing corpses of babies, great compassion spontaneously arose within him. Each being regards its own life as its most precious possession, just as we humans regard our life as our most precious possession; however, those beings were ruthlessly killed to satisfy men’s desire for good food. How tragic it is! Rinpoche was determined never to eat meat any more. After a period of time he really had no appetite for meat, even feeling nauseated when smelling it. He then became vegetarian for the following ten years. During the spreading of the Holy Dharma Rinpoche was persuaded by some realized masters to take three purified meats so as to make connections with sentient beings.
After receiving the Eight Commandments at a Sakya Monastery, Rinpoche became more diligent in Dharma practice, working and abstaining from food at the same time. He only had one meal before noon every other day and took the commandments in front of Buddha images in the shrine room everyday, strictly observing them including self-imposed silence from 6p.m. to 6a.m. of the following day. In this way his routine continued for two years, becoming only skin and bone, but without discomfort. Such a practice also further developed his compassion and accumulated merits and wisdom, laying a solid foundation for later Dharma Practice. Later, during the period of abstention from food, Rinpoche developed strong intentions of requesting further Dharma teachings. One day, sitting in a lotus posture to pray for Master Jamyang Khyentse, a triangle image with a Vajra in the centre suddenly appeared to him and was deeply imprinted in his mind. He had a strong feeling that a sublime event would appear soon.
In that winter Rinpoche took a two-week journey to Mt. Kathok Jowo (a holy Vajradhara mountain) on pilgrimage. Early in the morning he arrived at a Sakya Monastery and paid respect to the Mahakala clay-scuptured image guarded by an old monk, which is one of the three most supreme images of Protector deity in Kham and is said to have been bestowed upon the monastery by Guru Chogyal Phagpa. There are many stories of its displaying powers.
During the Cultural Revolutionary, the monastery was destroyed and the image smashed, however, after the destroyers left, the clay fractions spontaneously compounded into the intact image. It disappeared for a long time until the end of the havoc. At the time the protector shrine was restored it happened to rain heavily. A giant stone beside the monastery was split in half by a thunderbolt, inside which was seated the lost image!
The skull of a great realized being enshrined in the monastery profoundly inspired Rinpoche. He studied the skull through a magnifying glass and saw that in the centre of it resided the great being’s image, on the right was the image of Yamantaka (He achieved accomplishment on Yamantaka), on the left was the Tibetan letter “Ah” signifying the realization of Dharmakaya. There were countless relics of red, white and blue densely spread on the skull. On seeing these Rinpoche had an unshakable faith in Buddha-dharma.
Rinpoche was deeply affected by the strong devotion of pilgrims spending days circumambulating the shrine. People of all ages, men and women, young and old, went through all kinds of hardships, travelling great distances, to pay their homage to the sacred mountain. He reflected that life is impermanent with a swift passage of time; only by diligent Dharma practice may one not dream away his life.
On his way to Mt. Kathok Jowo Rinpoche met Yori Renzen Chokpel, a great, realized Sakyapa master, who was also the root guru of Luding Khenpo Rinpoche. Upon their first meeting Lama Yori called Rinpoche by the title of Tulku, saying that he was waiting for him all along. Rinpoche felt overcome by a feeling of joy, faith spontaneously arising in him. He was determined to request teachings. When the master put texts on the top of Rinpoche’s head, he saw a white stupa, with the image of Lord Buddha within it, which disappeared when the texts were taken away. The texts again being put on his head, Rinpoche then saw the image of Guru Rinpoche with two Sakya Tulkus sitting on both sides. On the third occasion there was the image of Amitabha and next the profile of Vajrasattva. The master remarked ,“I’ve given you Four supreme initiations.” Having a strong feeling that he had never met such a teacher before, to whom he was so receptive he determined to follow Lama Yori the next year for further Dharma practice. Later that year Rinpoche undertook solitary retreat intermittently.
In July and August his village suffered from heavy drought. The rain-making rituals were held in many monasteries. Rinpoche also vowed to make rain. One night he heard the voice of Lama Yori as he was falling asleep, “You should go to the Pure Land of Guru Rinpoche to make rain, you can achieve it with your mind rather than on foot.” Instantly, Rinpoche had placed himself in the land of Guru Rinpoche where dakinis were dancing magically with wonderful music. Guru Rinpoche was sitting on the throne accompanied by seven monks, who were ordained as Bhikkhus by Guru Rinpoche when he initially came to Tibet. Rinpoche intended to look carefully at Guru Rinpoche, but the vision disappeared, meanwhile drops of rain started to run down the roof.
Rinpoche was fully convinced that Buddha-dharma is wondrous and an accomplished master is marvellous. It was the master’s blessing that led him to the Pure Land of Guru Rinopoche! As he again went along his way to visit Lama Yori he was informed that the master had entered into parinirvana. Badly shocked by the news, he felt as if his heart were completely hollowed out, deeply confessing his ignorance of the truth that the Holy Dharma is hard to hear of and the precious master is hard to meet (later Rinpoche often reminds his disciples to take it as a lesson and make the most of every supreme opportunity for spiritual development).He swore to attain accomplishment in this life through genuine practice. After taking ordinations he went into strict retreat as if there was no time left for other activities.
In order to have sufficient time for practice Rinpoche gave up his good position in the Personnel Bureau and offered to guard a cemetery of revolutionary martyrs, where he undertook a three-year retreat. Later he resigned to spread the Holy Dharma.
Rinpoche initially intended to take those renowned and highly realized tulkus as his teachers for Dharma practice. Although he had long heard of Master Choying Dorje, a realized yogi, he had not taken it seriously, as the master was not a tulku, The passing of Lama Yori awakened him to the truth that a realized master to whom one is particularly receptive is indeed rare; hence he requested teaching from Choying Dorje with great reverence. After receiving the teachings he felt that the oral instructions of the master were wondrous and determined to follow him for practice. Thereafter, Rinpoche went to visit the master for transmissions and instructions every 3-4 months, and stayed in meditative retreat the rest of the time. In 1988 Rinpoche received the ultimate initiation from Master Choying Dorje.
In 1989 Rinpoche followed the master to undertake retreat at Mt. Zhagajiezong in Xinghai County, a holy Guru Rinpoche Mountain. In 1990, he went alone for retreat there, where he received supreme blessings of the holy mountain. At Guru Rinpoche’s retreat cave Rinpoche witnessed the most supreme protector deity of Guru Rinpoche, realizing that Guru, deity and Dakini are all the manifestations of pure and unattached Buddha-nature. During his retreat at Dakini Cave Rinpoche was running out of food, but, owing to the blessings of Buddhas and Bodhisattvas, he was offered some food supplies by a group of practitioners passing by. He then held a sacrificing ceremony with all the offerings. When he prayed Buddhas, Gurus, deities and Dakinis to enter the mandala, seven wild sheep (bharal) came over and thousands of birds flied to surround him as if Gurus, deities and Dakinis were all present at the madala. A mixed feeling of sadness and joy, overcame him, his mindstream was suddenly cut off and all material phenomena disappeared, awakening intrinsic awareness within. About nine hours later, Rinpoche became suddenly conscious that all the animals had scattered, leftover food and hoof-prints and paw-prints were everywhere. He was inspired to realize that when a practitioner’s body, speech and mind are full of faith, respect and devotion the outer mandala and inner pure mandala will merge as one with a sublime continuum of blessings.
The Spread of the Dharma in Tibet
Rinpoche had requested Bhikkhu ordination from Master Choying Dorje. After observing the circumstance with his wisdom, the master appointed Rinpoche to take the Commandments of Vajra Master. He remarked that Rinpoche had achieved great realization on Wrathful Padmasambhava through the united practice of Dzogchen and Mahamudra, and therefore, was qualified to be a Vajra master. The master also wrote to all his disciples in Chengdo County certifying Rinpoche’s qualification for Vajra Master, which was also approved by the religion department of local government. Once, during initiation and transmission at the monastery of his own Root Guru, Larung Sangje Songpo, the master called Rinpoche “my son” in public (all his disciples subsequently regarded Rinpoche as the heart son of Master Choying Dorje), and instructed him to enter retreat at Larung Sangje Songpo’s retreat cave. During meditation the attendant witnessed Rinpoche’s red cassock turned into blue and took a snapshot covertly. When seeing the photo Choying Dorje noted that Rinpoche had supreme karmic connection with Samantabhadra (The Primordial Buddha), and accordingly bestowed upon him the name “Genzon Chenlin Chokyi Gysltsen”, meaning “ever-victorious activities of Samantabhadra”.
To repay the great kindness of the master, Rinpoche make public his status of tulku and assisted the master with the spread of the Holy Dharma in Tibet for five years. He contributed all the offerings from devotees including over 700 sheep and cattle, to Thubtan Monastery of Mater Choying Dorje and built its main hall.
Rinpoche gave initiations, transmissions and instructions to thousands of Tibetan disciples, and personally led 81 having close karmic connections with him to undertake retreat for Ngondro practice. Advocated by Rinpoche, a big sacrificing ceremony (Drup) is maintained on the 10th day of every lunar month by 80 families, with over 500 people in attendance.
Representatives of Wara Dechen Monastery had made many requests to Rinpoche for him to return to the monastery to be abbot. Namwang Chokpel Songpo, the Sakya Discipline Khenpo, also urged him, saying that he would die with a great regret if he failed to see Rinpoche, the reincarnation of his Root Guru, return to Wara Dechen Monastery during the rest of his life, however, Rinpoche still felt the time was not yet ripe.
When the restoration of the main hall at Wara Dechen Monastery had just been completed, a rainbow appeared over the top of Mt. Dechen with the light directly radiating upon the roof of the main hall. A monk intended to take a picture of that, yet the light immediately shrank back and the rainbow then turned white, within which sat a Buddha. The manager of the monastery, the nephew of Dangqu Denpa, regarded it as a very auspicious sign when recalling the prophecy of Dangqu Denpa that he would be back when the monastery was completely restored. He then paid a visit to Rinpoche once again.
In July 1997, Rinpoche returned to Wara Dechen Monastery to be abbot. The local officials attended the enthronement ceremony and reconfirmed Rinpoche’s tulku status, approved before 1959, treating him according to the official document Guozongzi No.59(100).
Restoration of Retreat Sites
During the spreading of the Holy Dharma, Rinpoche restored three sacred retreat sites as Dakini cave, Lotus cave and Retreat shelters at Mt. Kathok Jowo, a sacred mountain of Vajradhara.
Years earlier during his pilgrimage at Mt. Kathok Jowo Rinpoche had noticed there was not even a simple shelter to protect pilgrims from the biting cold of severe winter. He vowed to build some shelters there someday. Mt. Kathok Jowo is such a holy place that it will thunder even though merely a small stone or blade of grass suffers damage there. After preparation Rinpoche led 28 labourers to the sacred mountain. During a whole month of construction it never rained on the immediate construction site but only in the marginal areas, enabling the completion of the project on schedule. Seven rest shelters were built and some retreat caves restored. Rinpoche stayed on retreat there for 14 days. On the 7th day the villagers working opposite to the cave saw his figure appear outside the cave, disappearing when they came close to take a look, and Rinpoche’s constant chanting announced his presence in the cave.
In fact, at about 3p.m. of that day, Rinpoche had a vision of Dangqu Denpa paying his respects to Jamyang Khyentse Chokyi Lodro at Dzongsar monastery, which was later confirmed as factual. Overcome by a strong feeling of longing for his master he dissolved into tears. He then saw two birds standing on the window sill as if saying something to him. Rinpoche rang the Vajra bell and waved the double-faced drum, chanting the lama prayer from his heart. The two birds remained there quietly until he had finished chanting, flying away before dawn. Rinpoche was profoundly impressed. It was his altruistic motivation that made him meet his master. The two birds were certain to have been the Dakinis sent by the master. Afterwards, Rinpoche achieved higher spiritual attainments. He firmly believes that wherever he may be the blessing of the masters is always with him.
Dakini cave is located north about 7 kilometers from the town centre of Chengduo County. The darkini-shaped mountain faces northeast, with the retreat cave right in it’s ‘private parts’. Dakini, also called Vajrayogini, is an important Yidam deity of Sakyapa. There were total 14 masters who undertook retreat there, each achieving great realization on Vajrayogini, including Tsokyi Dorje (another name for Lake-born Vajra, contemporary with Tsongkapa), the first abbot of Sakaya Dongcheng Monastery, and his 9th and 11th reincarnations. One day while his 11th reincarnation was meditating on Vajrayogini the attendant saw a naked lady-shaped light body appear at the entrance of the cave. The master, knowing Vajrayogini was appearing to him, promptly came to pray and naturally absorbed it into himself. Darwa Tsashe, a yogi in the 1950s achieved great realization there within only six months. As a crazy wisdom yogi he performed many miracles. He was seen by people in different places simultaneously. During the Cultural Revolutionary he was put into prison with other monks, however, he was able to pass in and out of the jail freely, which greatly terrified the jailors. Later he entered into parinirvana with a rainbow body.
Darkini cave was restored by Rinpoche after his three-year retreat at the public cemetery, which is dedicated to Dharma practice and spreading of the Holy Dharma.
Lotus cave is situated to the east of Chengdo County, where the first abbots of a local Sakya monastery and a Kagyu monastery undertook retreat and attained realizations. Subsequently, the masters of these two monasteries undertook retreat there in succession. Unfortunately it was destroyed during the Cultural Revolutionary. Later Rinpoche led his disciples to restore it and often held sacrificed ceremonies, initiations and transmissions there.
Rinpoche continues to stay in retreat at both restored caves for 1-3 months every year and arranges for his nun disciples to do long-term retreat there.
Spread of the Holy Dharma Around China
Because of the pre-existing strong connection with the Chinese people, Rinpoche did a retreat in Xining in Qinhai Province in 1989, contemplating the circumstances in China. At that time Qigong was fashionable all over China. Many people were crazy about the magical power of Tibetan Buddhism but knew very little about refuge to Guru, genuine Dharma practice, etc. Despite their thirst for esoteric Dharma it is hard for Chinese people to meet genuine teachers owing to various obstacles. Rinpoche, to carry on his prior reincarnation’s unfulfilled activities, commenced to spread the holy Dharma around China in 1993. For his first journey to the Han provinces of China, Rinpoche went on a pilgrimage to the four sacred sites of Buddhism, Mt. Putuo, Mt. Jiuhua, Mt. Wutai and Mt. Ermei, benefiting sentient beings along the way. At Mt. Putuo he left seven big relics of great realized masters for some Buddha images. At Mt. Jiuhua he gave three relics of Buddha Kashyapa to insert into the Ksitigarbha (Earth Store Bodhisattva) image. He also left a big relic for a stupa in Ruicheng of Shangxi Province.
Rinpoche travelled over 20 provinces of China during the past decade including Gansu, Shangxi, Shanxi, Beijing, Jilin, Heilongjiang in the north and Guangdong, Guangxi, Haina, Fujian, Shanghai, Anhui in the south and kindly accepted numerous disciples.
Wherever he may be Rinpoche always advocates the liberating of beings, with over ten billion animals being freed in 1996. His disciples around China also maintain a monthly activity of freeing of beings irrespective of the weather.
Wherever he goes around China Rinpoche is bound to pay homage and makes offerings and aspirations at local Buddhist monasteries, to advocate integrated practice of exoteric and esoteric Buddhism. He also leads Tibetan monks for pilgrimage at the holy places of China, encouraging them to undertake non-sectarian practice.
In July 1997, 83 Chinese disciples were led by Rinpoche to attend a seven-day Vajrasattva Puja presided over by Master Choying Dorje at Thubten Monastery. The disciples gained direct experience in body, speech and mind by the supreme blessings of unsurpassed Yoga Tantra. The communication and mutual understanding between the Tibetan and Han people was also enhanced. The Tibetans became convinced that there are also many Han people who devote themselves faithfully to Buddhism and Dharma practice. Many years misunderstanding and estrangement in their mind were dissolved.
To subdue the negative karmas of Chinese people and accumulate their merit and wisdom, Rinpoche, with eight Chinese disciples went on a pilgrimage to Lhasa in June 1998. Supported financially by all the disciples around China they made great offerings at various monasteries of different schools, including gold-gilding Buddha images, Mandala offering, and so forth. They also made a pilgrimage to Samye Chimphu where Guru Rinpoche and his 25 disciples practiced the Holy Dharma. Deeply impressed by the Tibetan practitioners’ unshakable faith in Buddhism under such harsh conditions, the disciples all promised to practice Dharma with great diligence.
Meditative retreat is an obligatory practice for tantric practitioners. During his retreat at Mt.Zhagajiezong, the mountain of Padmasambhava, Rinpoche gained profound experience through the sublime blessings of the holy place. He then vowed to lead his disciples on retreat there someday. In 1997 Rinpoche, with the renowneded Terton Choying Lingpa and six other people, undertook retreat there. A few years later, he led a group of Tibetan disciples to practice at the holy place. Many of them had obvious Tsa, Lung and Thigle responses, which also convinced the local people that Buddha-dharma is not something that is too far away, but can be directly experienced in body, speech and mind.
In July 1998, seven Chinese disciples led by Rinpoche journeyed to the holy mountain for a ten-day retreat. They personally experienced the sublime blessings with various responses both in body and mind, subsequently developing great faith and diligence in tantric Dharma practice.
The Palace of Samantabhadra & Palace of Thousand Dakinis
It was prophesied by H.E. Dangqu Denpa that an assembly hall would be built at the head of Dragon Spring of Mt.Dechen to accumulate sentient beings merit and wisdom. As expected, a clear spring surged up when the earth at the location of the hall to be built sited by Rinpoche was dug up. It only took three months to build the hall due to the blessings of Rinpoche and great efforts of both Tibetan and Han devotees. Mr. Zhao Puchu, the president of the Chinese Buddhism Association, inscribed the name, ‘Palace of Samantabhadra’. Stupas of lineage Masters of Sakya Lemdra: Jamyang Loter Wangpo, Dangqu Denpa, Namwang Chokpel Songpo are enshrined there, as well as precious Great Tibetan Scripture (kangyur and Tangyur ) and Jade Buddha image from Burma, symbolizing the assembly of body , speech , mind, activities and qualities.
In August 1999, Rinpoche presided over the opening ceremony for the Palace of Samantabhadra and the consecration of the stupas of lineage masters.
For the benefit of sentient beings as well as for the prosperity of Buddha-dharma Rinpoche and his Tibetan and Han disciples and devotees jointly contributed to enshrine one thousand red copper dakini images gilded with gold and sliver from Nepal in the Palace of Samantabhadra. The chief dakini image of 1.3-metre height is made of pure white sandalwood from India, carefully carved according to the lineage rituals in a Han province. The Hall, therefore, is also called “Palace of Thousand Dakinis”, which is also the first Hall enshrining a thousand dakini images in history. Rinpoche personally inserted inner relics for each image and presided over the consecration Puja.
Establishing the College of Buddhism
In order to train qualified Buddhist successors specializing in both teaching and practice for the prosperity of all pure Buddhist lineages, Rinpoche began, in 1998, to prepare for the establishment of a large non-sectarian college of Buddhism emphasizing equally on Buddhist philosophy and practice. President Zhao Puchu inscribed the name, ‘Wara Buddhism College’, when Rinpoche visited him in March 2000.
The college covers over 15 thousand square metres and the work was funded by Rinpoche, who contributed all the offerings from his disciples and devotees, including the money offered for his personal vehicle. The funds for construction were not raised publicly, neither were they from any donation of any social organizations. An opening and consecration ceremony of Wara Buddhism College was held in July 2001. It is the biggest Sakya Buddhist College in China, with over 200 student monks currently enrolled. They are provided with free living facilities, and are trained in traditional Buddhist education, also being offered computer literacy courses. Rinpoche further financed the construction of the four-story Guru Palace in the college. He also restored retreat shelters, the gilded crown on the main hall, and the hospital of Tibetan Medicine at Wara Monastery. Newly-built Wara Bridge spans Wara River, opening Wara Monastery to daily commuters
Over a hundred stupas of 4-metre height and dozens of monk dormitories have been newly constructed at Dechen Monastery. Services such as power, running water, telephone were established, vehicles provided, and an access road from the foot of Mt. Dechen to the monastery. Rinpoche offered a considerable sum of money to add many ritual instruments, Thanka, Buddha statues to both monasteries. He is also responsible for a monthly allowance to hundreds of monks in both monasteries. It was for this reason that, in order to efficiently preserve and widely spread holy Dharma, Rinpoche made tireless efforts to restore the monasteries, train qualified monks as well as to improve their living conditions. Both Wara and Dechen Monasteries took on entirely new look within a few years.
For the blossoming of Dharma, Rinpoche also contributed to the construction of dozens of Sakya monasteries. He offered to rebuild the destroyed hall and road of Zhanto Monastery, to restore a 25 meter high stupa and to construct eight Bodhi stupas at Dongcheng Monastery, and also financially supported the development of Nalanda Monastery and Zongza Monastery.
Conservation of Kagyu Juela Monasteruy
As the lineage holder of Sakya lamdre, Rinpoche extensively spread the pure lineage benefiting countless beings. Rinpoche also received from Vajra Master Gharma Trichen the supreme lineage of Mahamudra, which came from Buddha Vrajadhara to Damema, and was then passed on successively to Tilopa , Naropa, Marpa, Milarepa, Gampopa , Karmapa Düsum Khyenpa, and so forth, later on to Jamgön Kongtrul Lodrö Thaye, Karmapa Khakyab Dorje, Jamgon Palden Khyentse Özer until Gharma Trichen.
Master Gharma Trich was the general master of Juela Monastery, giving teaching, initiation and guidance to all the monks. He led his disciples to undertake long-term retreat, 200 of them spending a 3-year retreat in Mahamudra meditation. Before passing into nirvana, the master transmitted the heart teaching of Mahamudra and uncommon teachings of various deities to Rinpoche, hoping Rinpoche would spread the supreme Kagyu lineage extensively.
Rinpoche conserved the master’s monastery with great effort, he offered to build the stupa of Master Gharma Trichen and a big mandala made of gold and silver enshrined at Juela Monastery. Rinpoche offered to fund the cost of parinirvana anniversary celebrations of Master Gharma Trichen. He also made many statues of Buddha and lineage masters including Vajradhara, Dorje Pamo, Khyentse Wangpo, Jamgon Kongtrul, Gharma Trichen for Zhamu Meditation Center.
Extensively Benefiting the Chinese people
Rinpoche is proficient in Chinese and able to explain Buddhist philosophy and practice accurately to Chinese disciples. To benefit the Chinese people he has translated many tantras including the teachings of Unsurpassed Vajrasattva, Guru Yoga, Dzogchen innermost Essence three roots in one-- Padmasambhava’s wisdom mind, Prime Practice of Hevajra, Vajrayogini , Dzogchen Wrathful Padmasambhava , Vajrakila etc. He also compiled some books, such as “Bright Lamp From Kham of Tibet”, “Integrated practice on Vajrayana and Mahayana ” and “Sublime teaching of Liberation by Hearing”. Rinpoche will translate more precious tantric teachings to benefit sentient beings in the future. Rinpoche frequently says,“ Accepting disciples does not mean forgetting them after giving initiation and transmission. I will lead you all to practice the Holy Dhama along the right path, otherwise I may feel irresponsible.” He gives transmission and initiation appropriate to time, locality and individuality. When the disciples received initiations, many of them had indescribable experiences and responses, some even instantly recognizing Buddha-nature. Rinpoche also leads the disciples to undertake short-term retreat in many holy places both in Tibet and Han provinces of China.
Rinpoche is genuinely modest and easy to approach with a special sense of humour. He guides the disciples with various skilful means such as Vajra songs and dances, spiritual poems. His spiritual songs, spontaneously arising from the inner nature, are of supreme blessings and beloved by the disciples in particular. Many musicians also greatly admire the wonderful melody of these songs.
His style is direct, sincere, and fearless in giving penetrating insights, enabling the disciples to recognize their deeply-hidden bad habits, promptly entering the Bodhi path. In view of many Chinese practitioners’ ignorance of refuge to on genuine teachers, step-by-step practice as well as renunciation, Rinpoche repeatedly emphasizes the importance of these three aspects and says that if one can realize the truth of impermanence he will be semi-enlightened. He warns time and again, ‘Don’t rush in practice, progress steadily under the guidance of a guru.” With his skilful guidance the disciples directly experience the sublimity of tantric Dharma and undertake practice along the right path.
Nowadays Rinpoche is still busy himself with the spreading of Holy Dharma. This account only touches on a very few aspects of the boundless merits and activities of Genzon Rinpoche. It should be clear to all that the deeds and activities of a Vajra Master would certainly benefit all sentient beings.
May beloved Master Genzon Chenlin Chokyi Gyaltsen Rinpoche be healthy and long living! May his spreading of the Holy Dharma be accomplished without any obstacles!
May exoteric and esoteric teachings of Buddhism spread, prosper and grow!
May we meet genuine masters through all lifetimes,
And enjoy the supreme teachings forever,
May we perfect Ten Stages and Five Paths,
And quickly attain Vajradhara.