1  

!, ,35%?-3J.-.$J-2:A-2>J?-$*J/-(J/-0R-!k-z-2:A-i3-,<-2#?-0-..-
$?3-*A-3-:SJ/-0:A-*-<J%?-.%-0R:C-$%-2-8J?-L-2-28$?-?R,,
Dawn's  First  Light    
Leading  the  Sun  of  Threefold1-­‐Faith    
   
The  Liberation  Story  of  the  Incomparably  Great  
Spiritual  Master  -­‐  Karma  Lhabu.  

k.-L%-5S$?-$*A?-(-$+J<-:)A%?-=?-.R/-$*A?-z/-IA?-P2-0:A-{, ,
SA-3J.-;J->J?-3HJ/-$*A?-*A-^:A-$9A-:R.-<2-+-:2<-2-;A?, , {=-29%-$.=-L:A-kR%?-
3/-2&R3-36.-,2-.2%-*A-3:A-$*J/-3(R$-$A?, ,.J%-:.A<-.$J-35/-2N->A?-.0=-IA-$%-
2-.!<-0R-g$-:IJ.-36S., ,
From  deep  within  the  ocean  of  the  two  wondrous  accumulations2  comes  the  form  that  
spontaneously  accomplishes  the  two  benefits3.  His  sun  and  moon-­‐like  stainless  wisdom  
-­‐  the  two  types  of  knowledge  4-­‐  blaze  fiercely,  overwhelming  the  gloomy  ignorance  of  
fortunate  ones  who  are  to  be  tamed.  Lord  of  Sages,  the  supreme  Kinsman  of  the  Sun5,  
please,  here  and  now,  continually  emanate  an  immaculate  manifestation  of  beneficial  
qualities  and  auspicious  glory.  

                                                                                             
1  Three-­‐fold  faith  or  the  three  types  of  faith  are:  vivid  faith,  eager  faith  and  confident  faith.  This  is  how  

they  are  translated  in  Padmakara’s  translation  of  “Words  of  My  Perfect  Teacher;”  which  also  contains  a  
brief  explanation  for  each  of  them.  
2  The  two  accumulations  are  the  accumulation  of  merit  and  the  accumulation  of  wisdom.  

3  These  are:  the  benefit  of  oneself  and  the  benefit  of  others.  

4  The  two  types  of  knowledge  are  the  wisdom  of  knowing  the  nature  as  it  is,  and  the  wisdom  of  perceiving  

all  that  exists.  (Rangjung  Yeshe  Dict)  

5  “Lord  of  sages”  and  “Kinsman  of  the  Sun”  are  both  epithets  for  Buddha  Shakyamuni  
  

2  
#J-28A:A-1/-5S$?-#3?-KR$?-?:A-,A$-=J, ,.$J-2&:A-!R2?-mR$?-^-[R%-$;?-:HA=-IA, ,
3,R-<A?-:R.-s-($?-0:A-8A%-#3?-?, ,<A$?-$?3-?J3?-.0:A-36.-i3-?-;A?-.0$
,.J-=?-:.A<-;%-o=-Y?-.0:-2R:A-$<, ,=%-gR$?-(R?-5=-o-35S:C-36S.-:6B/-0, ,,$?-
eJ-;J-3=-!k-z-2-;A, ,,/-3A/-%R-35<-gR$?-2eR.-:.A-/-3R, ,

The four-fold abundant6 heartland of Kham,

Complete with the force of the ten virtues7 and the divine, right turning
River Da
Is a pure realm, formed of five coloured rainbow light,
Who could fathom the activity and example of the Bodhisattvas of the
three families who reside there?
 
From among them, right here, dances a heroic Bodhisattva;
Karma Lhabu - a compassionate emanation -
Treasurer of a dharmic ocean of scripture and realisation.
Here I shall share his extraordinary story of realisation.
8J?-5B$?-?-2&.-0-Aa=-$?<-0:A-3J-+R$-$A?-3./-=J$?-0<-2??-+J, .R/-IA-~A%-0R-
\J%-L-/A, <A?-3J.-:PR-2-!/-=-3-$&A$-0:A-2-v<-2lJ-8A%-, L3?-(J/-eJ?-2lJ:A-2!:-
SA/-KR$?-3J.-.-2)=-2:A-L%-?J3?-.3-0, 2a2-$?3-(R?-:.=-$?J<-IA-o=-35/-IA-
;-2-IJ/-.-:.J$?-0:A-#R3-2lR/-(J/-0R, 12-2o.-2!/-0:A-2.$-0R-2eR.-L:A-.R/-!S/-0:A-
a.-.-35/-/?-5R?-/, ,2-2!/-!k-$8/-1/-/3-!k-z-2-8J?-0-:.A-*A.-uR%?-:.A<-{-
:O%?-0:-A5=-.%-. .$J-2:A-2>J?-$*J/-i3?-=-2!J/-/?-,R?-2?3-aR2-$*J<-36.-.J-
,$?-o.-=-;R/-+/-2fJ?-5=, k.-L%-$8/-1/-IA-:UA/-=?-KR$?-3J.-.-%J=-2:A-5=-
.%-$?3-=?,

                                                                                             
6  Four-­‐fold  abundance:  the  abundance  of  Dharma,  the  abundance  of  wealth,  the  abundance  of  desirables,  

and  the  abundance  of  liberation.  

7  The  ten  virtues  are:  Three  good  actions  of  body.  1)  Not  destroying  life.  2)  Not  taking  what  has  not  been  

given.  3)  Refraining  from  improper  sexual  practices.  Four  good  actions  of  speech.  4)  Not  telling  
falsehoods.  5)  Not  using  abusive  language.  6)  Not  slandering  others.  7)  Not  indulging  in  irrelevant  talk.  
Three  good  actions  of  mind.  8)  Not  being  covetous.  9)  Not  being  malicious.  10)  Not  holding  destructive  
beliefs.    
  

3  
Thus  having  warmly  welcomed  you  with  these  fresh  lotus  flower  verses,  we  have  come  
to  the  heart  of  the  matter.  
He  is  a  genuine  bodhisattva  who  has  impartial  love  for  all  beings,  equal  to  that  of  a  
mother  for  her  only  child;  without  prejudice  he  showers  upon  them  loving  and  merciful  
kindness.  He  is  a  great  monastic  who  raises  the  golden  banner  of  the  three  trainings8  
and  the  vinaya;9  a  master  of  the  practice  lineage  teachings.    
If  we  were  to  articulate  his  name  in  order  to  reveal  the  main  theme  here,  we  would  say  
Thubten  Karma  Shenpen  or  Karma  Lhabu10.  His  life  will  be  covered  in  these  ways:  (1)  
the  manner  in  which  he  took  birth  in  this  land;  (2)  the  manner  in  which  he  relied  upon  
spiritual  teachers  to  pursue  his  education  of  study  and  contemplation,  and  how  he  
thereby  acquired  excellent  qualities;  (3)  and  the  manner  in  which  he  increased  his  
wondrous  activities  of  benefitting  others  impartially.  
.%-0R-/A, 2{=-29%-i3-:SJ/-28A-0-,2-0:A-.2%-0R-3%R/-0<-mR$?-0<-?%?-o?-0:A-
$/?-3(R$-o-$<-hRR-eJ-$./-IA-L%-KR$?-,J$-0-(J/-0R:A-(R?-.%-$%-9$-.<-o?-?-I<-0-
:1$?-3(R$-K$-/-0ER:A-$.=-8A%-, $%?-<A:A-<-2-.!<-0R?-#R<-;$-36K?-0<-2{R<-2:A-
2R.-(R?-w/-IA-8A%-#3?-8J?-;R%?-?-P$?-0:A-/%-5/, ^-(:A-><-o.-\A%- *A.-?R?-;$-
$A-#-3.R, 52-5-(R?-:#R<-i3-o=-\A%-$A-*J-:#R<, A-K$-&J?-0:A-#J-28A:A-.0=-;R/-IA?-
K$-0:A-:VR$-#J-(J/-3R-<-<2-L%-2&-S$-0:A-t$?-HA-=R-,A-=R-1970^-55K?-13$9:-{<-
>A/-+-.$J-8A%-=J$?-0:A-.?-?-;3-=-$/R.-0-3J.-0<-eJ-:.A-*A.-35/-3:A-v?-.-3-.%-
2&?-+J-35/-.0J:A-0ER-uR%?-:.A<-28.-0:R,,
(1)  The  manner  in  which  he  took  birth  in  this  land:    

                                                                                             
8  The  three  trainings  are:  the  training  in  right  conduct,  the  training  in  samadhi,  and  the  training  in  

wisdom.  
9  The  Vinaya  is  one  of  the  three  pitakas  or  baskets  and  teaches  the  code  of  conduct  for  Buddhists,  both  lay  

and  ordained.    
10  Karma  Lhabu  is  known  by  a  few  different  names  and  titles.  Karma  Lhabu  is  the  name  he  was  given  at  

birth  and  means  Wednesday/Thursday,  meaning  that  he  was  born  between  a  Wednesday  and  a  Thursday.  
This  name  is  quite  original  and  should  be  pronounced  more  like  Karma  Lhagpur.  Over  time  people  started  
to  call  him  by  the  more  common  name  of  Lhabu,  meaning  “Son  of  the  Gods.”  It  is  the  custom  to  receive  a  
new  name  on  being  ordained  and  Karma  Lhabu  received  the  name  Thubten  Karma  Shenpen:  Thubten  is  
the  name  of  his  preceptor,  Karma  shows  that  he  belongs  to  the  Karma  Kagyu  tradition,  and  Shenpen  
means  “Beneficial  to  Others”  or  “Benevolence.”  He  is  also  known  by  various  titles  such  as  Khenpo  Lhabu  
meaning  Professor  Lhabu;  Khen  Rinpoche  meaning  Precious  Learned  One;  and  Drupon  Rinpoche  meaning  
Precious  Master  or  Precious  Retreat  Master.  
  

4  
To  the  north  of  the  supreme  Vajra  Seat11  of  India,  where  the  fourth  guide  of  our  
fortunate  aeon,  the  Lord  of  Sages  manifested  complete  buddhahood,  lies  the  domain  of  
noble  Padmapani12,  a  land  where  the  Dharma  and  practitioners  of  the  Mahayana  have  
flourished.  It  is  a  place  beautifully  encircled  by  white  snow  mountains  and  universally  
renowned  as,  "Tibet,  the  pure  realm  endowed  with  Dharma."  
At  the  eastern  flowing  Da  River  and  at  the  Ling  Shi  So  Yag  confluence,  in  the  vicinity  of  
Tsab  Tsa  Monastery  -­‐  The  Completely  Victorious  Dharma  Wheel  Sanctuary  -­‐  are  the  
great  settlements  of  nomadic  families  in  the  district  rich  with  glory  and  fortune  called  
Ashug.  It  was  here,  in  the  Iron  Dog  year  (1970)  of  the  sixteenth  rabjung,  on  the  
thirteenth  day  of  the  fifth  month13,  an  excellent  and  virtuous  astrological  time,  that  
without  any  harm  being  done  to  his  mother,  the  Master's  perfect  lotus-­‐form  bloomed  
forth  on  this  land  amongst  many  (auspicious)  signs.    
GJ-3-{=-29%-3HJ/-$+J<-3A:A-^-2, , <A$?-<?-?%?-$4%-3-(.-(-$+J<-=?, ,
*J-2<-:O%?-:.A?-3,R%-,R?-S/-<J$-$A , *J-.$:A-;A.-=-.$J-=J$?-$%-2-LA/,
Kye ma14! What fortune! The moon-like one, a wisdom treasury,
Born from pure ancestry and the mother-ocean,15
Arouses happiness and wellbeing
In all who see, hear, recollect, or touch him.

.J-;%-LA?-0-(%-%-/?-%R-35<-(J-2-8A$-;A/-=, .$%-=R-$*A?-43-/-7->=-3#/-0R:C-{-
3./-.-HJ<-2?-#R%-$A?-G%-LA?-0-:.A-24S$-PA2-?R$?-=-:6K3-2$-IA?-.%-, $8/-.%-3A-
:S-2:A-;R/-+/-&/-8A$-:R%-2-~3-?R$?-$?%?, H.-0<-&%-9.-/<-?R/-0-/?-29%-,
YR$-$&R.-0-=->A/-+-:6K3-8A%-, 3-9.-$8/-IA?-YR$-$&R.-0-?R$?-3,R%-2-/. .J-3-,$-
%-9$-L?-/?-2!$-&A-,2-LJ.-0-8A$-G%-;A/, ,R.-0-:.A-<A$?-GA?-.0$-/-*J-2-.-3<-~A%-
eJ:A-$8/-1/-=-$R3?-0:A-,J$-(J/-<A$?-%J?->A$-;A/-%J?-~3-3R, ,  
An  amazing  individual  from  a  young  age,  when  just  two  years  old  he  was  taken  into  the  
presence  of  Wa  Shul  Khenpo,  and  even  he  remarked  "I  think  this  little  one  will  become  
one  with  great  qualities  unlike  others;  take  care  to  keep  him  away  from  dirt  and  
contaminants."  
                                                                                             
11  This  refers  to  Bodhgaya  in  the  Indian  state  of  Bihar,  where  Buddha  Shakyamuni  (the  Lord  of  Sages)  

demonstrated  Buddhahood.  
12  Epithet  of  Avalokiteshvara  

13  According  to  the  western  calendar  this  is  the  seventeenth  of  July  1970.  A  rabjung  is  a  cycle  of  sixty  

years.  
14  “Kye  ma”  is  an  exclamation  of  surprise  or  a  call  for  everyone  to  listen.  

15  This  is  connected  to  a  legend  of  the  moon  having  arisen  from  the  ocean.  
  

5  
 
In  particular,  from  the  time  he  had  grown  just  a  little  he  assiduously  avoided  the  taking  
of  life.  Not  only  that,  even  if  he  was  to  see  others  killing  or  other  such  things,  with  tears  
of  agony  he  would  immediately  do  whatever  he  could  to  stop  them.  The  evaluation  of  
this  kind  of  behaviour  gave  rise  to  the  conviction  that  he  must  definitely  be  an  
individual  belonging  to  the  Mahayana,  who  had  habituated  himself  to  the  
compassionate  care  of  others  over  many  life  times.  
!-.$-3R?-0-V=-2:A-z-=3-., ,o=-Y?-.0:-2R:C-o-{<-;J->J?-{, ,{=-29%-$.=-L:A-
(-$R.-:1R?-0-=?, ,$9$?-{:A-2!R.-0-%R3-0:A-.$J-35/-:2<,,

In  the  sky  of  primordial  purity  free  from  elaboration,  

Is  the  celestial  wisdom  body  of  the  intrepid  Bodhisattva;  
Appearing  in  the  water  vessels  of  fortunate  ones,  
The  virtuous  display  of  the  manifest  form  body  blazes.  
 
$*A?-0-.$J-2:A-2>J?-$*J/-i3?-=-2!J/-/?-,R?-2?3-aR2-$*J<-36.-.J-,$?-o.-=-
;R/-+/-2fJ?-5=-/A, .J-;%-}R/-.%-(R?-GA-2$-($?-?.-!R2?-GA?-(R?-GA-KR$?-=-]R-#-
KR$?-/?-.$J-2:A-2>J?-$*J/-!k-]R-:1J=-IA-3./-.-=R-s:A-!J%-/?, )A-{.-.,
(2)  The  manner  in  which  he  relied  upon  spiritual  teachers  to  pursue  his  
education  of  study  and  contemplation,  and  how  he  thereby  acquired  excellent  
qualities:  
Through  the  power  of  the  awakening  of  his  former  training  and  dharmic  disposition,  his  
mind  became  focused  upon  the  Dharma;  thus  at  the  age  of  five  he  was  taken  before  the  
spiritual  master  Karma  Lopel,  who  remarked:    
,3%-,R?-2$-($?-?J3?-=-$R3?-i3?-GA?, ,3%-0R:A->J?-L->J?-=-
.!:-2-3A/,
For the mind that is acquainted with the habitual tendency of much prior
study,
It is not difficult to understand all of the many things that there are to be
known.

8J?-$?%?-2<-v<-!-#-/?-2l3?-+J, (R?-,R.-.%-8A-OR-?R$?-o/-:.R/-{R<-o/-3-:I%-
2<-,$?-=-3%:-2-36.,.$%-=R-2./-IA-!J%-52-5-.$R/-IA-(R?-9-o/-8$?-36.,
.$R/-IA-1A$?-$8A-28A/-:.R/-(-o.-#J-.%-, 12-3(R.-#$-$A-(R-$-3%-0R-,$?-:6B/-36.,  
  

6  
It  was  then  that  he  began  to  learn  to  read,  and  trained  in  the  various  Dharma  activities,  
the  practice  of  The  Peaceful  and  Wrathful  Deities,  and  other  daily  recitations,  all  of  which  
he  swiftly  committed  to  memory.  At  the  age  of  seven  he  entered  Tsab  Tsa  Monastery's  
monastic  educational  system.  Here,  following  the  basic  curriculum,  he  memorised  
liturgies  for  the  classes  of  tantra,  as  well  as  the  practice  texts  for  a  wide  variety  of  
practices.  
,A-=R-1984 .$%-=R-2&-28A-!J%-o.-%J?-:L%-i3-.$-$A?, 2g/-3#?-GA-;R/-+/-$*A?-
w/-:.=-2-:6B/-0-(J/-0R-3#/-.0=-.$:-.%-, ..-0:A-;=-.$J-:./-P%?-5%-2:A-
3./-.-<2-+-L%-2?-35/-,2-2!/-!k-$8/-1/-8J?-$?R=-/?-2a2-$?3-%<-5A$-$A-
o=-35/-{-=-28J?,  
When  he  was  fourteen  years  old,  due  to  perfectly  pure  renunciation  having  arisen  
within  him,  he  became  a  monk  in  the  presence  of  Khenpo  Palga,  the  great  Vinaya  holder  
and  the  one  endowed  with  the  two  qualities  of  stability  and  knowledge,  and  in  front  of  
the  required  number  of  Sangha  members  (the  object  of  our  faith).  Thus  he  received  the  
name  Thubten  Karma  Shenpen  and  donned  the  victory  banner  of  the  three  trainings  
and  saffron-­‐coloured  robes.  
:.A-=R-PR-(?-?R$?-$%-;%-3J.-0-HA3-/?-VR?-LR=-.-$8/-9-(%-8A$-.%-z/-.-z-?<-)R-
3)=-LR/, ^-$?3-IA-<A%-z-?-?R$?-$/?-3)=-36.-/?-{-;=-.-1J2?-0?-/-5S.-(%-
2-.%-?-,$-<A%-2-PR-(?-?R$?-3J.-0?-,3?-&.-GA?-~A%-!R2?-(J-2:A-5.-.-\J%-,
In  that  same  year,  without  provisions  or  any  other  resources,  he  fled  from  home,  along  
with  another  young  monk,  in  order  to  visit  the  Jowo  in  Lhasa.  For  three  months  they  
visited  Lhasa  and  other  pilgrimage  sites  and  then  returned  home.  Everybody  remarked  
on  what  strong  hearts  they  must  have  had,  to  go  so  far  at  such  a  young  age  without  
provisions.    
.J-/?-3#/-<A/-0R-(J-.0=-.$:-=?-#R3-$?3-?R$?-$?/-.R%-$/%-, $8/-;%-?3-&-0-
.%-VA?, $+R<-29R-.%-K$-=J/-:.R/-g-.L%?-:2.-h%-.NR=-$?3, $<-,A$-.L%?-<R=-
?R$?-=-;%-.%?-2-3A-.3/-0<-36., :.A:A-2<-{2?-i3?-?-{-;=-.%-, 3$R-=R$-
?R$?-;=-#3?-i3?-?-PR%-(R$-=-;%-LR/,
On  his  return  he  received  and  studied  (amongst  other  topics)  teachings  on  the  three  
vows16,  from  Khenpo  Palga.  He  studied  grammar  and  handwriting,  as  well  as  torma  
making,  ritual  procedures,  recitations,  chanting  melodies,  the  three  types  of  ritual  
musical  instruments,  dance,  and  the  drawing  of  mandalas,  all  to  a  reasonably  high  level.    
                                                                                             
16  The  three  vows  are;  “the  vows  of  personal  liberation,”  of  the  Shravakayana;  the  Bodhisattva  vows,  of  

the  Mahayana;  and  the  vows  of  secret  mantra,  of  the  Vajrayana.  
  

7  
During  this  period  he  would  go  out  to  perform  village  rites17  in  his  homeland,  in  Golok,  
and  in  other  areas  of  Kham.    
,A-/-(%-%-/?-,$?-o.-S%-8A%-<%-:.R.-(%-=-H.-0<-.-$%-9$-?-.%-:PR$?-G%-U$-
.R$-.%-9<-9-?R$?-$.$-l2-3J.-0<-:PR$?-2.J-2-8A$-;A/-0?-!/-GA?-$4$-+-2!<-
2:A-*J?-2-8A$-%%-$A?-($?-;R.,
In  general  from  a  young  age  he  was  straightforward,  honest  and  acted  with  little  self-­‐
interest.    In  particular,  no  matter  in  whose  company  he  was,  he  would  be  easy  to  be  with  
and  there  would  be  no  jealousy,  backbiting,  maliciousness  or  other  negativity.  Due  to  
this  he  became  someone  held  in  high  esteem  by  all.    
,A-=R-1988.$%-=R-2&R-2o.-!J%-/?-:.A-KA-!/-=-1/-0:A-(R?->A$-12-.$R?-0-:.$-~3-
0:A-,$?-:./-><-/?-$/?-GA-;R/-+/-3-5%-0-3J.-0-PR-=%-<A-OR.-.-KA/,
$/?-.J<-,R.-0-3,:-$*A?-=-3A-$/?-0<-.R%-2:A-;R/-+/-2&-$*A?-=-$/?-0, !/-
%%-L-V=-IA-2g=-8$?-:(%-8A%-, .3/-0:A-?-29%-Y=-0R:A-$R?-IR/, 2!:-$.3?-$R%-
3-i3?-GA-i3-,<-#R-/-28A/-$/%-8A%-,
In  1988,  at  the  age  of  eighteen,  he  thought,  "I  must  accomplish  this  Dharma,  which  is  
beneficial  in  this  and  all  future  lives.”  With  this  heartfelt  wish  he  went  to  the  solitary  
mountain  retreat  of  Drolung,  a  place  with  all  the  correct  attributes  of  a  holy  place.  Once  
there  he  did  not  entertain  the  two  types  of  extreme  conduct,18  but  persisted  in  the  
twelve  good  qualities  to  be  trained  in19.  He  upheld  the  conduct  that  separates  one  from  
all  that  is  to  be  abandoned:  he  kept  to  the  lowest  seat,  wore  tattered  robes,  and  acted  
solely  in  accord  with  the  life  stories  of  the  Kadampa  masters  of  old.

                                                                                             
17  This  is  the  tradition  in  which  local  lay  community  members  invite  monks  and  nuns  from  the  monastery  

to  do  prayers  in  their  homes.  

18  The  two  types  of  extreme  conduct  are  for  an  ordained  Sangha  member  to  fall  into  the  extreme  of  either  

having  1)  excessive  material  support,  or  2)  a  dearth  of  material  support.  
19  This  should  be  sbyangs  ba'I  yon  tan  bcu  gnyis  -­‐  The  twelve  good  qualities  to  be  trained  in.  They  are  as  

follows:    I.  The  first  three  are:  1)  "Begging  for  alms";  2)  "One  seat";  and  3)  "Not  taking  food  later".    II.  The  
second  three  are:  4)  "Three  robes";  5)  "Felt  robes";  and  6)  "Cast  offs".    III.  The  last  six  are:  7)  "Seclusion";  
8)  "Sitting  under  a  tree";  9)  "Without  shelter";  10)  "Amidst  charnel  grounds";  11)  "Sitting  up";  12)  "Same  
base".  (Illuminator  Dictionary)
  

8  
/%-?J3?-GA-*3?-=J/-=-.2%-:LR<-2:A-hR-eJ-:(%-.%R?-!k-=J$?-w/-/3-?J;J-3(R$-.%-,
<A3-$*A?-=3-=-3%:-.2%-:LR<2-12-.0R/-<A/-0R-(J-!k->J?-<2-9%-=, 3*J?-0-$?3-
IA?-=J$?-0<-2!J/-/?, K$-(J/-%J?-.R/-1R/-3J-.%-, ~A%-,A$-}R/-:PR-!/-29%-]-3:A-
8=-=%-?R$?-GA-OA.-=J$?-0<-$?/-&A%-, .3A$?-<A3-i3?-,$?-:6B/-36.-/?,K$-
(J/-}RR/-:PR-P%?-2?$?-5.-w/-L?,
By  way  of  the  three  pleasing  actions20  he  attended  excellently  upon  the  one  who  
attained  mastery  in  the  inner  practice  of  mind,  Dorje  Chang  in  person  -­‐  Karma  Legden,  
otherwise  known  as  Senge;  and  upon  the  one  who  attained  mastery  in  the  two-­‐staged  
path21  -­‐  Drupon  Rinpoche  Karma  Sherab.  From  them  he  assiduously  received  
instructions  on  such  texts  as,  The  Torch  of  Certainty  and  The  Innermost  Essence  
Preliminaries  (nying  tig  ngon  dro)  –  Words  of  My  Perfect  Teacher.  Having  memorised  all  
the  stages  of  visualisation,  he  went  on  to  complete  the  standard  amount  of  repetitions  
for  the  Mahamudra  preliminaries.    
,A-=R-1988=R, .$%-=R-2&-.$-!J%-PR-2R-=%-$A-12-9:-A/%-8$?, a<-;%-12-.0R/-<A/-0R-(J-!k-
>J?-<2-=?-}R/-:PR:A-OA.-.%-, <A$?-!/-H2-2.$-.0=-hR-eJ-?J3?-.0:A-(A/-LJ.-.2%-, PR=-LJ.-
OA., o2-gJ/-=%-$A?-35S/-0:A-(R?-2!:-$%-3%-$?/,
At  the  age  of  nineteen  (still  in  1988)  he  entered  the  Drowo  Lung  Retreat  centre,  where  
he  received  many  Dharma  teachings;  for  example  he  once  more  received  instructions  
for  the  preliminaries  from  Drupon  Rinpoche  Karma  Sherab,  along  with  the  ripening  
empowerment,  liberating  instructions,  and  supporting  reading  transmissions  for  the  
presiding  lord  of  all  families,  Dorje  Sempa.  
353?-GA-2&.-o-S$-0R:-C%%-/?-}R/-:PR-:23-s-.%-, ?-<-.%-K<-*J-2, ;A$-2o-:23-
U$-28A-43, 3$R/-0R-2N<-&/-IA-2~J/-12-?R$?-=J$?-P2-.%-, $8/-;%-.$J-2:A-2>J?-
$*J/-(J/-0R-?J;J-3(R$-.%-, !k->J?-<2-9%-=-9%-9A%-$A-.%R?-0R-;R%?-mR$?-%R%-.$-.%-,
=?-%$-;A.-$?3-1=-/?-eJ?-?-;%-:.R.-(%-(R$->J?-!/-%%?-L-V=-L-2-.3-2&:-
29%-0R-1=-2?, ,$?-.IJ?-2lJ-5.-3J.-36., gR$?-0:A-.2%-K$-?J;J-3(R$-$A?,  

                                                                                             
20  The  three  types  of  pleasing  action  are:  1)  offering  material  things  to  the  Lama  2)  Offering  service  to  the  

Lama  3)  Offering  our  practice  of  the  Dharma  based  on  the  Lama’s  instructions.  
21  The  two-­‐staged  path  refers  to  the  creation  stage  and  the  completion  stage.  
  

9  
In  strict  retreat  he  excellently  accomplished,  amongst  others,  the  five  hundred  
thousand-­‐fold  set  of  preliminaries,  close  to  one  hundred  million  short  Dorje  Sempa  
mantras,  four  hundred  thousand  hundred-­‐syllable  mantras,  and  the  approach  and  
accomplishment  stages  of  Mahakala  Bernachen.  Furthermore,  he  completely  renounced  
and  handed  over  all  of  his  material  possessions  in  their  entirety  to  both  spiritual  
masters,  Exalted  Senge  and  Karma  Sherab.  He  offered  them  his  body,  speech  and  mind,  
followed  by  a  most  sincere  and  excellent  promise  to  be  content  with  few  desires  and  to  
separate  from  all  that  is  to  be  given  up.  This  filled  his  Lamas  with  boundless  joy  and  
affection,  causing  the  lord  of  realisation,  Exalted  Senge  to  say:  

A-.3-7-:S:A-*J?-3(R$-.3-0-;A, ,3A-:I<-{-=-(R?-$R?-$?3-IA?-2o/,

The three Dharma-robes adorn the unchanging form of

The holy master, a rare and supreme udumbadra22 flower.

,8J?-?R$?-2N->A?-(R/-5B$-.%-:VJ=-(R?-$R?-.%-$?%-92-.-3-2)=, <A3-28A/-5K-
$&A$-=?-$&A$-$A?-PR=-2:A-$.3?-%$-K$-mR$?-92-3R:A-$/.-i3?-$2-&?-3J.-0<-
.3<-OA.-GA-5=-.-$/%-,
Together  with  these  words  and  other  prayers  of  auspiciousness  Exalted  Senge  
conferred  Dharma  robes  and  many  profound  teachings  upon  him.    
Then  he  was  given  stage  by  stage,  the  instructions  which  liberate  within  a  single  lifetime  
and  within  a  single  body  -­‐  the  essential  points  of  profound  Mahamudra  and  Dzogchen  -­‐
in  the  manner  of  "naked  instructions,"  without  any  being  concealed.
.J-/?-29%-2lS/-:P?-S$-0R:C-KA-353?-/%-353?-2&.-.J-$/?-=$?-;%-.$-0:A-.R/-
=-lJ-$&A$-+-$8R=-2:A-}-KA-12-0-=R-3%-<A%-L?-0?, /%-.-*3?-gR$?-GA-;R/-+/-;%-
K$-mR$?-GA-OA.-;A$-{R<-/?-$?%?-0:A-=3-g$?-H.-0<-&/-,$?-=-:O%?-0?,  

From  this  point  onwards,  within  the  inner  and  outer  boundaries23  of  this  intensive  
retreat,  he  strove  with  one  pointed  determination  for  the  true  nature  of  genuine  reality.  
On  numerous  later  occasions,  over  many  years  he  practised  in  this  way;  thereby  he  
engendered  exceptional  qualities  of  experience  and  realisation,  as  well  as  the  signs  of  
successful  practice  that  are  taught  in  the  instruction  manuals  on  Mahamudra  and  
Dzogchen.    
                                                                                             
22  An  udumbadra  flower  is  said  to  be  an  extremely  rare  flower  appearing  only  once  in  a  kalpa.  

23  In  this  instance  the  “outer  boundary,”  means  not  meeting  people  from  outside  of  the  retreat,  and  “inner  

boundary,”  means  not  meeting  people  who  stay  within  the  retreat.      
  

10  
P2-2fJ?-(J/-0R-?J;J-3(R$-$A-8=-/?, ,{=-29%-=?-(R/-.$-0-hR-eJ-;A-%/-PR$?,
,}RR/-LR/-$R%-3-i3?-GA-eJ?-:6B/-IA-~A%-!R2?, ,35/-w/-]-3:A-2!:-28A/-12-0-=-
2lR/-0?, ,*3?-$%-:):-<A?-v-2-$+.-3J.-GA-$%-2, ,8J/-3J.-2+%-~R3?-v-2:A-<%-
22-.J-*R%-:5=, ,.J-=-2g/-0-,R2-0?-<J-.R$?-.%-V=-/, ,!/-29%-$.R.-3:A-3$R/-0R-.J-
!-=?-z$-3J.,    
Regarding  this,  Exalted  Senge  said:  
My fortunate Vajra Brother of pure karma and aspirations,
Your determination emulates that of past masters,
And you persevere in accomplishing the instructions of authentic lamas.
Do not cling to rainbow-like meditation experiences of non-referential
manifestations,
But as if indifferent, nurture the naturally rested state.
If you remain free from hope and fear regarding the stability attained
therein,
Nothing surpasses that - the Primordial Protector Samantabhadra.

&J?-0-=-?R$?-0:A-2}$?-2eR.-.%-$.3?-92-v-3$<-.-3-2)=-2-.%-, /%-,$?-GA-
Y?-$&A$-+-.$R%?-+J-o/-.-.IJ?-5S<-;%-;%-36.,
Thus  he  bestowed  many  spiritual  songs  of  praise  and  profound  instructions;  
considering  Karma  Lhabu  to  be  his  primary  heart  son,  the  Lama  felt  continually  joyful  
from  then  on.  
:.A-{2?->A$-/-z-:SJ:A-(R-:U=-=3-$.R/-2$J$?-GA-2<-(.-$%-;%-3-%J?-0:A-\R-2<-.-
3$R-/.-52?-(J/-8A$-,J2?-/?-:.?-=-*J-2-/, ]-3:A-8=-/?-/-2:A-:UR-/-:(A-2-;A/-
0?, $=-+J-/.-%/-:.A?-3-2+%-0<-:(A-.$R?-L%-/, HR.-=-:(A-#-3A-:IR.-0:A-$.J%-&A-
:S-;R.-&J?-SA?-0<, ]-3-=-3R?-$?-lJ-$&A$-0?, :(A-2<-3A-:)A$?-0:A-$.J%-.%-/-5-
:.A-=3-.-:HJ<-5=-i3?-8?-0?, ]-3->A/-+-.IJ?-28A/-a<-;%-:.A-v<-$?%?-0,  
Around  this  time  Karma  Lhabu  suddenly  became  seriously  ill  with  severe  head  pains  
and  came  close  to  death.  The  cause,  whether  it  was  the  miraculous  workings  of  gods,  
spirits  or  some  other  obstacle,  was  uncertain.  Regarding  this  sickness,  his  lama  said,  
"What  follows  sickness  is  death!  If  this  sickness  is  not  cured  and  you  die,  how  self-­‐
assured  are  you  of  being  without  regret  when  you  are  at  the  brink  of  death?"  With  one-­‐
pointed  devotion  for  his  lama,  he  explained  how  he  felt  fearlessly  self-­‐assured  in  death  
and  the  manner  in  which  he  was  bringing  his  illness  on  to  the  path.  Thoroughly  
delighted,  the  Lama  again  exclaimed:  
  

11  
,AJ-3-~A$?-.?-o=-2!/-3,<, ,*J->A-:)A$?-V=-i=-:LR<-LR/, ,nJ/-%/-<A$-0:A-o/-.-
><, ,/-5-(R?-{:A-%%-.-PR=, ,:SJ-$.R/-z-Y%-%R-2R-3*3, ,v-2-$;R-3J.-/3-3#:-v<,
,%R-35<-v.-3R:C-#-:22-.J?, ,>J?-<2-&/-i3?-3R-2-:1J=, ,2!R.-.L%?-\-;A-3(R.-0-
:2=,
Ema24! At this time of degeneration, during the final days of the Buddha's
teachings,
A yogi, without fear of birth and death has come,
For whom difficulties appear as rigpa's adornment,
Sickness is liberated within the dharmakaya state,
And ghastly ghouls and guardian gods are of the same essence;
For him the view is undisturbed like the sky.
The wondrous display of such a snowfall25
Swells the joy of those with wisdom.
To him I make an offering of this tuneful praise.
,8J?-0-?R$?-.2$?-.L%-.%-, /%-.-;%-.$-0<-:)R$-{2?-?->/-:LJ.-.%-:U%-
2?=-5=-?R$?-:.A-.%-:.A-8J?-,J$-lJ:A-$?%-5B$-{R<-i3?-3/-%$-(A$-2o.-GA-5=-.-
z$-=?-3J.-0<-$?%?-0?, ]-aR2-.$R%?-0-.LJ<-3J.-.-I<-/?-~%-$8A-;%-<%-;=-
.%-,$?-.3-2R$-*J.-29%-0R-,R/-0?, eJ-]-3-3*J?-/?,
In  this  way  he  gave  encouragement  and  taught  various  ways  to  differentiate  and  clear  
perils  from  the  path  when  one  is  correctly  absorbed  in  meditation.  
 
Then,  in  the  manner  of  a  single  lineage  transmission,  the  Lama  taught  him  pith  
instructions  regarding  "the  Peak  of  Vehicles’  Secrets26”  in  their  entirety  and  excluding  
none.  Through  this  the  lama  and  disciple's  mind  became  inseparable,  the  illness  
naturally  evaporated  and  even  emerged  as  an  excellent  aid  for  his  meditative  
experience  and  realisation.  
 
Overjoyed  the  revered  Lama  sang:

                                                                                             
24  “Ema”  is  a  joyful  exclamation.    

25  A  snowfall  is  considered  to  be  something  auspicious.    

26  “The  Peak  of  Vehicles’  Secrets”  refers  to  Dzogchen  instructions.  

  

12  
,.3-w/-hR-eJ:A-%/-PR$?-i3?, ,<J-:$:-,/-3A$-;<-$9A$?-/A, ,$;-<=-%R3-8A%-$%?-
=-:IA%-, ,?J;J-.!<-3R:C-2-o.-:S, ,.0:-l=-$8/-IA?-:P/-^-V=, ,3A-c/-3->A-$%-
2-3R, ,*3?-MR%-#-+-5B$-$?3-8,
Vajra brother and sisters who keep samaya,
Some of you have eyes directed upwards,
Poised upon a snow mountain, flaunting your turquoise manes,
Resembling a white snowlion's offspring;
Others cannot compete with your heroics.
Gladdened by such a sight, before he dies
This old man will share a few words of experienced advice.

,8J?-?R$?-3/-%$-$/.-:.?-.-3-$/%-, 3.R<-/-2!:-$+J<-92-(R?-o-35S:C-2.$-0R<-
I<-0, 2!:-SA/-?3-w/-]-3-.3-0-?J;J-.%-!k->J?-<2-9%-$A?. $.3?-92-.2%-OA.-
3/-%$-;R%?-mR$?, ,$?-GA-.0=-2J:-/?-2o., 3$=-IA-23-29%-/?-K%-, 8=-IA-
5K3?-2<-/?-2N3-!J-$/%-/?-o=-,2?-,A-]$?-GA-5=-.-(R?-GA-o=-52-+-3%:-$?R=-
8A%-, 35/-;%-<A$-0-:6B/-0-;R%?-GA-$4S-2R<-I<-0:A-gJ/-:VJ=-;A/-$?%?-/?, <A$-
:6B/-(R?-GA-o=-0R-8J?-35/-IA-&R.-0/-,A-2R<-2)=-/?, gR$?-0:A-.2%-K$-?J;J-3(R$-
$A?,
In  this  way  the  Lama  gave  many  essential  pith  instructions  in  condensed  form.    
In  brief,  Karma  Lhabu  became  a  master  of  the  profound  dharmas  of  the  orally  
transmitted  teachings  (Kama)  and  the  revealed  treasure  teachings  (Terma)  in  all  of  
their  oceanic  vastness.    The  two  authentic  Lamas  endowed  with  the  three  types  of  
kindness27  (Lama  Senge  and  Lama  Karma  Sherab)  transmitted  the  totality  of  their  
profound  teachings,  empowerments,  guidance,  and  pith  instructions,  transmitting  them  
via  the  eternal  knot  at  their  heart  and  filling  their  excellent  vase-­‐like  throats,  before  
letting  them  tumble  forth  from  between  their  teeth;  thus  they  empowered  a  Dharma  
regent  as  if  anointing  a  king.    
 
For  his  title,  saying  that  there  was  the  auspicious  coincidence  for  him  to  become  the  
chief  of  all  Vidyadharas28,  they  crowned  him  Rigdzin  Choje  Gyalpo"  -­‐  "Vidyadhara  
Dharma  King."  This  complete,  the  lord  of  realisation,  Exalted  Senge  imparted  these  and  
many  other  profound  words  of  auspiciousness:    
                                                                                             
27  The  three  types  of  kindness  are:  1)  The  kindness  of  bestowing  empowerments  2)  The  kindness  of  

explaining  the  Tantras  3)  The  kindness  of  giving  pith  instructions.  
28  Vidyadhara  is  often  translated  as  “knowledge  holder,”  or  “awareness  holder.”      
  

13  
,~A%-.%-:S-2-!k-z-2-=, ,~A%-$+3-~A%-/?-S/-0:A-.$:-!R/-:.A, ,1=-2?-5S$?-
$*A?-mR$?-0:A-2N->A?->R$ ,&J?-?R$?-GA->A?-5B$-.%-$?%?-92-.-3-$/%-,  
By offering to Karma Lhabu, who resembles my heart,
This heartfelt feast of affectionate advice,
May there be the auspiciousness of perfecting the two accumulations.
 
12-.0R/-<A/-0R-(J-!k->J?-<2-3(R$-$A?-G%-/3-o/-%J.-.0R/-aR2-$*A?->A-V=-=?-$?R/-
V=-3A-LJ.-%J?-&/-;A/-8J?-?R$?-,$?-.IJ?-2lJ:A-$?%?-;%-;%-$/%-2-.%-, 3#/-
2!:-]R/-?R$?-=-HJ.-i3?-GA?-PR$?-!k-z-2-.%-o/-.-:PR$?-0<-IA?-.%-:.A-KA<-1/-
0:A-;R/-+/-<J-:$R?-%J?-;A/-&J?-.%-, $8/-$.3?-%$-=-1R-:.R$?-3-(R.-0-;R.-/-#R%-=-
SA?->A$-&J?-2}$?-2eR.-o-(J<-2eR.-0-?R$?-2-aR2-;R%?-GA-/%-/?-,$?-GA-Y?-3(R$-
.3-0-*A.-.-:6B/, #R%-$&A$-0-=-o=-2:A-2!:-:I<-IA-u$?-=%-2)=-G%-3)$-3-
SA=-0,
Then  Drupon  Rinpoche  Karma  Sherab  joyfully  expressed  his  affection  again  and  again  
as  he  always  did,  saying  such  things  as  "It  is  certain  that  we  two,  master  and  disciple,  
will  not  be  separated  other  than  in  death."  To  Khenpo  Kalon  and  others  he  said,  
"Constantly  accompany  your  friend  Karma  Lhabu,  because  by  doing  so  his  positive  
qualities  will  definitely  rub  off  on  you."  He  also  said,  "If  the  instructions  of  others  have  
not  severed  your  misconceptions,  you  should  consult  with  him  (Karma  Lhabu)."  
Speaking  thus  the  Lama  extensively  sung  his  praises;  among  all  of  his  students  he  
genuinely  considered  Karma  Lhabu  to  be  his  supreme  heart  son.  To  him  alone  the  Lama  
bestowed  the  reading  transmission  for  The  Kangyur,  the  translated  words  of  the  
Buddha;  however  the  tail  end  of  the  transmission  was  not  to  be  completed.  
,A-=R-1991^-120:A-3<-%R-8A$-=-12-.0R/-<A/-0R-(J-*A.-GA?-8=-/?-3.%-%:A-kA-=3-.-8R-
!<-;R=-$%-#R%-=-$+.-0:A-5K-.!<-;R=-.J-($-?R%-2-8A$-kA?-0?, .!<-;R=-.J-%-<%-;A/-
0-:S, 8R-#R%-=-$+.-0-/A-$.3?-%$-3-=?-0-$/%-2-.J:A-v?-;A/-0-:S, .-:)A$-gJ/-
:.A<-;/-<A%-3A-28$?-0:A->?-(J-$?%?-/?,
,A-=R-1992(-3J=-^-2-15K?-4.$%-3R-=-.$R%?-0-(R?-.LA%?-?-$>J$?-?R, .$R%?-mR$?-
GA-L-2-i3?-G%-#R%-*A.-GA?-3)$-=J$?-0<-P2-0<-L?,
 
  

14  
One  day  in  the  second  half  of  the  twelfth  month  in  1991,  Drupon  Rinpoche  Karma  
Sherab  spoke  of  his  previous  night's  dream  "Yesterday  I  dreamt  of  a  bowl  filled  with  
yoghurt,  but  when  I  went  to  hand  it  over  to  you  the  bowl  broke.  The  bowl  resembles  me  
and  handing  over  the  yoghurt  resembles  bestowing  all  the  instructions  without  
exception.  It  is  almost  certain  I  will  not  stay  in  this  world  much  longer."  In  the  evening  
of  the  fourth  day  in  the  first  month  of  the  water  monkey  year  (1992)  his  mind  passed  
into  the  dharmadhatu.  The  funeral  rites  of  "completing  the  Lama's  intent"  were  
properly  concluded  by  Karma  Lhabu  himself.  

$8/-;%-12-2o.-2!/-0:A-3%:-2.$-7*2?-eJ-3,R%-2-.R/-w/-!k-]R-PR?-%J?-.R/-
2!/-:6B/-?J;J-.0=-29%-0R:C-8=-}-/?, .0=-w/->%?-0-2!:-2o.-GA-(R?-{R<, l-2-
/A-$-(R?-S$ #R%-0R-K$-o-(J/-0R, ;=-$-=3-HJ<-i3-$?3, 3J-+R$-3#:-,R.-.!<-.3<,
:V?-2-:(A-3J.-:K$-3J.-.J-$?J<-(R?-s-8J?-P$?-0-.J-.%-, 3#:-:PR-3-?-#-?A:A-=?-
$?/-0:A-,2?-=3-(R?-S$ K$-(J/-.$-0-;J->J?, P2-(J/-<-@-=-$S-=?-$?/-0:A-z-
28A-SA=-212, ]-3$R/-.LJ<-3J.-GA-$.3?-{R<, hR-eJ-$./-0-A-S-;:A-92-(R?-<A/-(J/-
o-35S:C-o.-GA-.%R?-2!/-o.-#J-s:A-.GA=-:#R<-$&A$-+-12-0-92-3R:C-=?-.GA=-.%-,
$&R.-{R<, $<-S$ hR-eJ-PR-=R., 1R=-.!<, 8A-OR-?R$?-GA-.2%-=J$?-0<-3/R?-0:R,
Following  this,  in  the  exalted  presence  of  the  Kyabje  Tongwa  Donden  Karma  Lodro  
Ngedon  Tendzin  Senge  Pal  Zangpo  (Tsab  Tsa  Drubgen  Rinpoche)  -­‐  master  of  the  
teachings  of  the  practice  lineage  -­‐  he  excellently  received  the  empowerments  for  the  
complete  cycle  of  the  glorious  Shangpa  Kagyu:  (1)  The  Root  which  is  The  Six  Doctrines  of  
Niguma;  (2)  The  Trunk  which  is  Mahamudra;  (3)  The  Branches  which  are  the  Three  
Aspects  of  Bringing  to  the  Path;  (4)  The  Flowers  which  are  Red  and  White  Khechari;  (5)  
The  Fruit  which  is  Deathlessness  and  Non-­‐deviation.    These  are  known  as  the  Five  Golden  
Doctrines.  He  also  received  The  Six  Dharmas  for  the  path  of  method,  which  came  from  
the  Dakini  Sukhasiddhi:  Mahamudra  Pure  Primordial  Wisdom;  The  Practice  of  Four  
Deities  Combined  (which  came  from  Drubchen  Rahula  Gubha);  the  cycle  of  instructions  
on  The  Inseparability  of  the  Lama  and  Mahakala;  the  profound  Dharma  of  Dorje  Denpa  
Abhaya  that  elucidates  The  Precious  Ocean  Tantra  called  The  Mandalas  of  the  Five  
Classes  of  Tantra  as  One  Profound  Body  Mandala  Practice;  the  cycle  of  Chod  teachings;  
Guru  Dragpo;  Dorje  Drolo;  White  Tara,  and  The  Peaceful  and  Wrathful  Deities.  
  

15  
>%?-(R?-{R<-IA-OA.-=%-.%-(R-$:A-K$-=J/-{R<-8A2-U-/A-.0=-%%?-.2-36.-]-3-29R.-0-
=?-8?, #R%-*A.-/?-:PR-3$R/-2!:-2o.-0:A-2!/-0-%J=-2:A-KA<, ,A-=R-1992=R<,
><-.0=-%%?-,2-2!/-(R?-:#R<-\A%-$A-12-.0R/-<A/-0R-(J-;J->J?-:L%-$/?-3(R$-$A-
82?-0.-=-$+$?-+J, 2.J-3(R$ 1$-3R, o=-2-o-35S-3$R/-0R:C-12-{R<-2&?-GA-(R-$-
.%-, 2~J/-;A$-(-=$-2&?-GA-.2%-OA.-.%-, .0=-/-<R-(R?-S$ 3HJ/-3=-0:A-l-_%-
:U=-:#R<, ~/-2o.-:U=-:#R<-:)%-3=-{-*J-.2%-o=-IA?-36.-0:A-l-_%-:U=-
:#R<, ~/-2o.-:U=-:#R<-l-5B$-2!:-o-&/, K$-(J/-%J?-.R/-o-35S, K$-(J/-3-<A$-
3/-?J=, K$-(J/-(R?-{-362-5$?-2&?-8A2-OA.-=J$?-0<-/R?,  
He  received  instruction,  reading  transmission,  and  the  ritual  procedures  for  the  
practices  of  the  Shangpa  Kagyu  cycle  of  teachings  all  in  great  detail  from  the  chant  
master  of  Palpung,  Lama  Zopa.    
 
Then,  in  1992,  in  order  to  further  the  Drogon  Kagyu  teachings,  at  the  lotus  feet  of  
Drupon  Rinpoche  Yeshe  Junge,  of  Palpung  Thubten  Chokhor  Ling,  he  received  
instructions  and  empowerment  for  the  practices,  instruction  manuals  and  supplements  
for  the  sadhana  cycles  of  Korlo  Demchog,  Dorje  Phagmo,  Gyalwa  Gyamtso,  and  
Mahakala;  as  well  as  for  the  Glorious  Six  Dharmas  of  Naropa;  Khen  Trulpa's  Yogic  
Exercises  on  Channels  and  Winds;  the  Hearing  Lineage's  Yogic  Exercises;  The  Yogic  
Exercises  on  Channels  and  Winds  composed  by  Jang  Tulku  Kye  Wangyal;  The  Root  Verses  
of  the  Hearing  Lineage's  Yogic  Exercises  Sealed  in  Secrecy;  Mahamudra  Ocean  of  
Definitive  Meaning;  Mahamudra  Dispelling  the  Darkness  of  Ignorance;  and  Mahamudra  
Pointing  Out  the  Dharmakaya;  all  were  received  properly  and  in  great  detail.  
  

16  
.J-.$-$A-{2?-?-#R%-=-$R-gR$?-L%-2-i3?-~/-=3-.-1=-2?-,$?-.IJ?-3R-5.-3J.-
$/%-, 12-.0R/-3(R$-$A-8=-/?-#R-2R-=-K$-(J/-%J?-.R/-o-35S-VA?-3-LA/-w/-8A$-;R.-=,
:.A-}R/-.A=-3R-(R?-eJ:A-3-;3-IA?-V$-#%-8A$-/?-fJ.-0, 3=-0:A-z-29R-(J/-0R-,%-z-5K-
.2%-=-1=, .J?-#R-2R-=-1=-L%-/:%-, .-}R/-*3?-=J/-5=-28A/-LJ.-0-.%-, 2o.-0-
%J=-%J?-;A/-~3-0-8A$-3-L%-2?-$8/-=-.A/-+-1%?-/?-3-.A/-0-12-,A-=-1=-.-9A/-G%-
,=?-$*J<-=?-KA<-]%?-+J-HJ.-*A.-=-1=-o-;A/, HJ.-GA?-,2?-=3-/-<R-(R?-S$-.%-,
PR=-=3-K$-o-(J/-0R-$*A?-GA-2>.-OA.-3/-%$-.%-2&?-0:A-|R-/?-:PR-.R/-o-(J<-IA?-
>A$-.%-, 2!/-0-.%-?J3?-&/-=-1/-0-o-(J<-:L%-8J?-.2$?-.L%-.%-$9J%?-2!R.-
$/%-, #R%-*A.-;%-..-3R-]-z$-+-:1J=-2-L%-?R%-,
At  the  time  of  receiving  the  above,  he  offered  his  understanding  to  the  Lama's  ear,  
pleasing  him  beyond  measure.  The  supreme  Drupon  then  told  him  "I  have  a  Mahamudra  
Ocean  of  Definitive  Meaning  text  that  contains  great  blessing.  The  mother  of  Dilmo  Choje  
previously  discovered  this  text  in  a  cave;  she  offered  it  to  the  nirmanakaya  artisan  
Tangla  Tsewang,  who  then  offered  it  to  me.  However,  before  now  there  has  not  been  
anyone  who  I  thought  was  practising  in  the  proper  manner  and  would  definitely  benefit  
the  lineage  -­‐  and  to  give  it  to  anyone  else  would  be  a  real  loss,  so  I  never  did.  And  
although  I  had  offered  it  to  the  general  retreat  centre,  once  I  have  received  it  back  from  
the  retreat's  caretaker,  I  will  offer  it  to  you.  You  are  someone  through  whom  great  
benefit  will  be  done  for  the  purpose  of  others.  Sentient  beings  and  the  teachings  will  be  
vastly  benefited  through  your  explanations  and  pith  instructions  on  both  The  Six  Yogas  
of  Naropa,  the  path  of  method,  and  Mahamudra,  the  path  of  liberation."  Saying  thus  he  
offered  lofty  praise  and  encouragement,  and  Karma  Lhabu's  own  faith  and  joy  increased  
even  more.  
]-3?-%?-2o.-0-HR.-=-$+.-0-;A/-.%R?-?-$?%?-3-?R%-;%-, .R/-.-]-3:A-,$?-9A/-
/?-2o.-:6B/-.-3%:-$?R=-2-L%-?R%-~3-$?%?,
Although  the  Lama  did  not  say  directly  that  he  was  passing  his  lineage  to  him,  Karma  
Lhabu  said  the  fact  that  the  Lama  had  accepted  him  in  this  way  made  him  think  that  the  
Lama  had  empowered  him  as  his  lineage  successor.  
.J-/?-A-:6S3-.-LR/-/?-A-:6S3-:V$-0-<A/-0R-(J-=?, 5B$-$?3-$/.-2hJ$-?R$?-
mR$?-(J/-IA-3/-%$-#->?-$?/,.J-/?-$?J<-g<-LR/, L-V=-.2%-K$-3#/-(J/-(R?-
.LA%?-H2-2h=-3)=-/?-(R?-:VJ=-8?,  
  

17  
Having  arrived  in  Adzom,  he  received  teachings  on  The  Three  Phrases  That  Hit  the  Point,  
and  a  few  other  pith  instructions  on  Dzogchen  from  Adzom  Drukpa  Rinpoche.  It  was  
then  that  he  went  to  Serta,  and  met  the  lord  of  renunciants,  Khenchen  Choying  
Khyabdal,  from  whom  he  requested  a  spiritual  connection.  
.J-/?-3$R-=R$-+-gR$?-0:A-.2%-K$-3#/-(J/-3/-?J=-<A/-0R-(J-3)=-2:A-KA<-b%-2PR.-
GA?-KA/, =3-2<-.-8$-#R.-{2?-(<-(-S$-+-22?-0<-(<-$R?-?R$?-3J.-0<-L%-,%-.-
*=-2:A->A/-+-P%-:H$-$A?-3/<-/?->A-=-#.-GA-#$-2}=-MR%-;%-(R?-KA<-.!:-,.-=-
2?3-/?-:IR.-0-/A-;J-3-*J?-$?%?,
Travelling  by  foot  he  left  for  Golok  in  order  to  meet  the  lord  of  realisation,  Khenchen  
Munsel  Rinpoche.  One  day  when  camped  up  for  the  night  mid-­‐journey,  on  an  extremely  
cold  and  vast  plain,  it  started  to  rain  torrentially  and  he  was  without  rain  clothes  or  
anything  to  keep  him  dry.  Although  he  underwent  great  suffering  and  even  came  close  
to  death,  he  said  that  as  it  was  hardship  experienced  for  the  sake  of  Dharma,  no  regrets  
arose  in  the  slightest.    
.J-/?-eJ-3/-?J=-*A.-3)=, (R?-OA.-3J.-0<-$%-?J%-{2?-.%-:U.-G%-, ,$?-2lJ-(J/-
0R:C-eJ?-?-:6B/-/?-#R%-$&A$-0-=-;J->J?-]-3:A-(A/-OA.-92-3R-2)=, .-.%-;%-,$?-3-
5B3-0-eJ-=-HJ.-GA-,$?-.3-3/-%$-<A$?-$/%-2<-8-8?-0?, eJ:A-8=-/?-HJ.-=-.J-}-$R-
gR$?-&A-:S-;R.-&J?-SA?-0?, #R%-$A-*3?-gR$?-{R<-i3?-8?-0?-eJ-*A.-,$?-.IJ?-
28A/-2.$-$A?-.?-o/-$?%-2-3/-%$-$A-(R?-=-*3?-=J/-L?-#=-;A/-=, .J?-/-:.A:A-
v-|R3-,R.-0:A-$/.-$?%-i3?-=-*3?-=J/-:.A-v<-.$R?-8J?-&?-3J.-.-$/%-,  

Finally  he  met  the  Master  himself,  Khenpo  Munsel,  and  even  though  he  arrived  in  a  
recess  period  when  teachings  were  not  being  given,  the  Master  took  him  in  with  great  
love  and  affection,  and  conferred  upon  him  alone  profound  ripening  instructions  on  The  
Highest  Awareness  (Yeshe  Lama).  Still  not  contented,  he  requested  the  Master  to  give  
him  the  type  of  pith  instructions  that  come  from  his  own  experience.  In  response  to  this  
request  the  Master  asked,  "What  has  your  understanding  been  like  so  far?"  Having  
heard  an  account  of  Karma  Lhabu’s  experience  and  realisation,  the  Master  replied  with  
delight,  “I  have  constantly  been  pretending  to  practice  the  Dharma  of  the  secret  pith  
instructions,  which  is  why  you  should  practice  these  secret  key  points  of  view,  
meditation,  and  conduct  in  this  way,"  and  he  went  on  to  give  instructions  without  
concealing  anything.  
  

18  
HJ.-.%-0R-3,R%-.?-2.$-=-3R-2-(J/-0R-8A$-L%-2?-}R/-=?-:VJ=-29%-0R-8A$-;R.-0-:S,
.J?-/-;J->J?-]-3-.%-, mR$?-0-(J/-0R:C-$?%-2-92-3R:C-{R<-HJ.-=-$2-&?-3J.-0<-)A-
28A/-2>.-;R.-0?-eJ?-?-*3?-=J/-3-:($-0<-IA?, =R-$?3-IA-eJ?-/?-a<-;%-:.A-<-
>R$ ?%-*A/-HJ.-*A.-<%-.$R/-.-:PR-2:A-*-3A-8R/-g-?R$?-!-$R/-L?-;R.-0?-.J-=$?-
1J2?-(R$-IA?-8J?-?R$?-$8/-.%-3A-:S-2:A-lA?-3,R%-(J/-0R-$/%-2-?R$?->A/-+-,$?-=-
2+$ KA-*A/->R$-|R<-.%-PR-z$-;R.-5.-eJ:A-K$-+-1=-/?, |<-.J-/-28$?-;R.-0:A-:5S-
2-&%-9.-8/-0-i3?-=-$/%-<R$?-8?,
"On  first  seeing  you  a  great  joy  arose  in  me,  so  it  seems  we  have  a  positive  connection  
from  a  previous  time.  Due  to  this  I  taught  you  The  Highest  Awareness,  and  the  profound  
secrets  of  Dzogchen  without  concealing  anything.  Here  on  after,  practice  unerringly  and  
after  three  years  come  back.  For  tomorrow's  journey  back  to  your  own  monastery  I  
have  prepared  an  escort,  horse  and  other  necessities,  so  please  be  ready  to  go  in  this  
manner."  
 
Thus  the  master  treated  him  with  great  respect  and  held  him  in  extremely  high  regard.  
The  next  day  Karma  Lhabu  offered  to  the  Master  all  the  money  and  food  he  had,  and  
said  "Please  give  this  to  those  of  the  encampment  who  are  slightly  worse  off."  
.J-/?-{-5-9-0-8A$-*J=-3A<-3%$?-0?-<%-.$R/-.-1J2?, eJ?-?-=R-$?3-3-9A/-43-.-eJ-
*A.-.$R%?-0-(R?-.LA%?-?-$>J$?-?R%-2?-#R%-=-3)=-2:A-{=-2-3-L%-0?-?J3?-*R-5.-
3J.-0-8A$-L%-;%-L-,2?-V=-8J?-$?%?,  
Once  the  Master  had  arranged  for  one  of  his  ordained  nephews  to  go  as  an  escort,  
Karma  Lhabu  made  his  way  back  to  his  own  monastery.  
 
Following  this,  just  before  the  three  years  were  up,  the  Master  passed  into  the  
dharmadhatu.  On  hearing  this  Karma  Lhabu  said,  "Not  having  the  fortune  to  meet  the  
Master  again,  a  feeling  of  immeasurable  sadness  has  arisen;  however  nothing  can  be  
done."  
eJ-HJ.-z/-*J?-;R/-+/-:R.-.!<-IA?,, 36K?-G%-<A?-3J.-2!/-:6B/-
.$J-2:A-2>J?,, 5=-28A/-2!J/-0:A-!/-,R.-$4%-3-:.A?,, L%-
?J3?-g$-%:A-i3-,<-S/-0<-L?,
Noble One! Although resplendent with the inborn white light of
excellence,
Your pure conduct in correctly attending, without partiality,
Spiritual masters who uphold the teachings,
  

19  
Brings to mind the liberation story of the Ever-Weeping Bodhisattva.

.J-/?-52-5-.$R/-.-1J2?-/?-.!R/-3(R$-,A-:.?-GA-2~J/-353?-=-28$?, 8R<-.-12-
9-2-,A-=-.0=-hR-eJ-?J3?-.0:A-12-(R$-.%-, 2~J/-;A$-?R$?-2>.-=%-?R$?-GA?-(A/-
OA.-36.,
Having  arrived  in  Tsab  Tsa  monastery  he  entered  a  retreat  on  the  approach  stage  of  The  
Embodiment  of  the  Three  Jewels  (Konchog  Chidu).  At  the  same  time,  in  the  general  
retreat  centre,  he  gave  the  ripening  instructions  for  Glorious  Dorje  Sempa,  through  
explanation,  reading  transmissions  and  so  on  for  the  practice  texts,  instruction  manuals,  
and  so  forth.    

.J:A-{2?-,A-=R-1992^-125K?-2935/-3R-(-5S.-8.%-{<-3-30!J%-.-2!:-SA/-?3-w/-]-
3-<A/-0R-(J-?J;-J3(R$-$A-{-l<-2&<-/?-~/-:SA-L?-0<, ]-3:A-8=-/?-/.-=?-PR=-
:.$-G%-5K-:.A<-.3-5B$-*3?-($-.-3-;R.-0?-.J-2>$?-.R%-KA<, hR-eJ-?J3?-.0:A-|R3-
2^?-=-2gJ/-/?, ?%-*A/-$/3-!R%-/?-.2-2l3?-+J-:23-:I<-^-2-:.A:A-/%-, KA-
353?-/%-353?-2&.-/?-28$?-o-;A/, ^-:.A:A-/%-:(A-AJ-,2-2?3, =?-29%-/-
:(A-o-<J., =?-%/-/-:(A-,2-o-3-<J., .-.%-1R-:.R$?-3-(R.-0-;R.-/-8?,
At  this  time  on  the  29th  day  of  the  twelfth  month  in  1992  at  eight  thirty  in  the  evening,  
he  went  into  the  presence  of  the  one  endowed  with  three-­‐fold  kindness,  Lama  Rinpoche  
Senge,  and  enquired  after  his  health.  To  which  the  Lama  replied,  "Although  I  am  free  
from  illness,  in  this  life  there  have  been  many  corruptions  and  breakages  of  samaya29,  
so  in  order  to  confess  and  purify  them  I  will  rely  on  the  meditation  and  recitation  of  
Dorje  Sempa.  For  the  month  that  multiplies  everything  by  a  hundred  thousand30,  which  
starts  tomorrow  on  the  new  moon,  having  set  the  inner  and  outer  boundaries  I  will  stay  
in  retreat.  I'll  see  whether  I  can  die  during  this  month.  If  I'm  fortunate  I'll  die,  but  if  my  
karma  is  poor  I  will  not.  If  you  still  have  unresolved  doubts  then  ask  now."    

                                                                                             
29  Samaya  are  the  commitments  that  come  with  the  Vajrayana.  

30  It  is  taught  there  are  some  days  or  months  when  the  results  of  positive  and  negative  actions  are  heavily  

increased.  
  

20  
#R%-$A-~A%-.%-:S-2:A-aR2-2-*A-3-o=-35/-#R%-i3-$*A?-;A/-0?, 2<-(.-:S-3-L%-/-
2!/-0-=-1/-0-o-(J/-0R-:L%-o-<J.-~3-0:A-%J?->J?-;R.-&J?-.%-, .J-3A/-$8/-IA?-#-
9J<-.%-:#R<-IA?-=R$-12-L%-5=-.%-HJ.-<%-=-L%-/:%-=3-.-HJ<-5=-?R$?-2lJ-2:A-
~A%-$+3-3%-0R-8A$-8A2-0<-$?%?-/?-35/-3R-(-5S.-$*A?-0:A-!J%-2<-.-28$?, LR/-
#-]-3-3(R$-$A-#-.<-*A/-3R-2.J-=J$?->A$-K$-+-]%?-/?-.<-:.A->A/-+-<A%-0R-8A$-:.$-
&J?-$?%?-/?-,$?-.IJ?-.IJ?-36.-/?-#R%-=-$/%-,    
The  Lama  went  on  to  say  that  he  was  certain  that  his  two  heart-­‐like  disciples,  Nyima  
Gyaltsen  and  Karma  Lhabu,  would,  if  unobstructed,  go  on  to  benefit  the  teachings  in  a  
vast  way.  Apart  from  that,  he  taught  him  how  to  use  others’  slander  or  ingratitude  on  
the  path,  and  also  gave  many  other  affectionate  words  of  heartfelt  advice,  all  in  great  
detail.  In  this  way  they  stayed  up  talking  until  two  o'clock  in  the  morning.    As  he  was  
about  to  leave,  the  Exalted  Lama,  having  taken  an  auspicious  white  scarf  into  his  hands,  
said  ”This  scarf  is  a  really  long  one,"  and  then  joyously  gave  it  to  him.  

eJ-]-3-*A.-2R.-^-120:A-5K?-30/?-{-353?-2&.-o<-28$?-0?-{-#3?-G%-)J-?%?-
?-I<, #R%-*A.-G%-^-2-.%-0R:C-5K?-2&R-s-=-{-353?-=?-PR=-/?-KA-KR$?-(R?-8-:PR-
P2?-LJ.-{2?-5K?-21*A/-]-3:A-{-3./-.->R$-$?%?-?R%-8J?-*-3=-/?-$?%-:UA/-L%-
2?-3./-.-KA/-/?-#3?-:SA-8?-0?, #3?-3A-?%?-0-3A-:.$-$?%?,
#R%-(R?-8-:PR-lA?-;A/-8J?-8?-0?, HJ.-*A.-$/?-{2?-(R?-8<-:PR-3A-*/, %-<%-M<-.-
:(A-2<-%J?-0?-0<-.R%-.%-8$?-:2=-?R$?-eJ?-GA-L-2:A-{R<-=-#R%-$A?-v-gR$-LJ.-
.$R?-8J?-0<-.R%-36.-5=-?R$?-8A2-0<-$?%?, .J-/?-#R%-*A.-?J3?-*R-5.-3J.-0?-{-
3./-.-;/-<A%-2>3?-0?, ]-3-&%-9.-28.-/?-HR.-K$-mR$?-92-3R:C-v-2-$.J%-w/-
IA-i=-:LR<-0-8A$-;A/-~3-;%-, .-.%-;%-]-3-.%-:V=-3J.-;A/-5=-43-;%-3-$R:3-8J?-
$?%?-/?-28.-28.-43-36.,
On  the  thirtieth  day  of  the  twelfth  Tibetan  month,  the  Noble  Lama  was  sealed  into  the  
retreat  and  became  physically  even  more  radiant.  
  

21  
On  the  fifteenth  of  the  first  Tibetan  month  Karma  Lhabu  finished  his  retreat  and  started  
to  make  preparations  to  leave  on  an  out  of  town  trip  to  request  teachings.  However,  on  
the  twenty  first  of  the  month  the  Lama  called  him  into  his  presence.  Having  received  
this  message  from  Nya  Tulku,  he  went  straight  to  see  the  Lama  and  asked  after  his  
health.  The  Lama  responded  by  saying  that  he  was  not  in  ill  health;  so  Karma  Lhabu  
informed  him  that  he  was  planning  to  go  and  request  teachings.  The  Lama  said  that  for  
the  time  being  it  would  not  be  right  for  him  to  go  and  seek  teachings  -­‐  "I  am  certain  that  
I  will  soon  die  and  it  is  up  to  you  to  oversee  the  cleansing  of  the  corpse,  the  cremation  
and  the  concluding  rites."  The  Master  then  explained  in  detail  how  this  should  be  done.  
Staying  with  his  Lama  for  a  long  while,  he  wept  feeling  immeasurably  depressed.  To  
which  the  Lama,  laughing  slightly,  said  "And  I  thought  you  were  a  yogi  assured  in  the  
profound  view  of  Mahamudra  and  Dzogchen;  perhaps  you  still  don't  even  know  how  to  
remain  inseparable  from  the  Lama?”  Saying  this  he  chuckled  -­‐    

#R-2R-.-/A-:PR-</-:.$ :(A-2-:(A-2-8J?-L-2, ,i=-:LR<-?%?-(%-o=-2-;A/,  

Now I'm ready to leave.

To die, this so called death,
A yogi's mini-buddhahood!

,8J?-$?%?-2-v<-:(A-8J?-0-.J-;%-?%?-o=-2-<J.-:.$-A-?R$?-%R-35<-2:A-$?%-92-
:$:-$/%-28A/, ,A-=R-1993=R:C-^-2-10R:A-5K?-22*A/-.$%-3R-(-5S.-4.%-{<-
3-15!J%-8A%-:.A:A-$.=-L-i3?-g$-:6B/-IA-:(A%-2-.3-0R-$&.-0<-:.=-KA<, ?J;-J*=-
!2?-L?-/?-(R?-&/-IA-$%-2-,3?-&.-(R?-*A.-GA-[R%-.-2#?-+J-$.R.-3:A-$8A-.LA%?-?-
PR=-2:A-5=-2!/-/R,
In  1993  on  the  twenty  second  day  of  the  first  Tibetan  month,  at  a  quarter  past  four  in  
the  afternoon,  whilst  voicing  many  astounding  profundities  such  as  "Even  so  called  
death  is  buddhahood,  you  know,"  so  as  to  sever  the  bonds  of  his  disciples'  clinging  to  
permanence,  he  adopted  "the  lion's  sleeping  posture",  and  demonstrated  the  way  of  
gathering  all  appearances  of  conditioned  phenomena  into  the  expanse  of  the  real  
condition  of  existence;  and  thereby  become  liberated  within  the  expanse  of  the  
primordial  ground.  
8=-2!R.-v<-eJ?-GA-L-2-i3?-=J$?-0<-P2-0-L?, .J-/?-7->=-.-LR/-/?-3%-,R?-#J-
$R.-:6B/-0-(J/-0R-3#/-.0=-.$:-=?, 3/-%$-$A-.R/-:PJ=-(R?-.LA%?-<A/-0R-(J-l-
:PJ=-.%-, $/?-=$?-36S.-l-:PJ=, !<-\A%-S$-OA., 8J-(J/-!R%-3=-<A/-0R-(J:A-36.-
0:A-hR<-?J3?-}R/-:PR:A-OA.-;A$ 8J-(J/-o=-52-GA-*3?-=J/-$/.-2#?-?R$?-8A2-OA.-
8?,  
  

22  
Karma  Lhabu  performed  the  concluding  rites  excellently,  all  in  accord  with  his  lama's  
command.      
 
He  then  proceeded  to  Wa  Shul,  where  from  the  learned  and  great  upholder  of  the  
Tripitaka,  Khenpo  Palga  he  received  detailed  teachings  on  the  commentary  for  The  
Meaning  of  Pith  Instructions;  the  root  text  and  commentary  for  The  Precious  
Dharmadhatu;  the  root  text  and  commentary  for  The  Treasury  of  The  Natural  State;  
Karma  Lingpa's  Six  Instructions  for  the  Bardo;  the  instruction  manual  for  The  Dorje  
Sempa  Preliminaries  composed  by  Shechen  Kongtrul  Rinpoche;  and  Sechen  Gyaltsab's  
Essential  Points  of  Practice.
.J-/?-^-o.-(R?-9-(J/-3R-%J?-.R/-2>.-12-.<-o?-\A%-.-LR/, .J-/-}R/-.%?-
*J?-,R2-GA->J?-<2-92-3R:C-[R%-hR=-2:A-3HJ/-<2-1=-.-KA/-&A%-:(.-lR.-lR3-0:A-%R2?-0-
3A-9.-0-<2-:L3?-5-2:A-.2%-K$ $%?-&/-3#?-0-;R%?-GA-$4$-o/-3#/-(J/-0.-3-
5K-.2%-$-A82?-=-$+$?-+J, }-KA-$?%-~A%-:R.-$?=-~A%-0R-=/-$*A?,
4=-/$-0R:A-!R%-,/-=/-$*A?, ,R.-:)$-l-2. #R3-$?3-.0$-~J, 5=-OA3?-2!R.-0,
.2-3-28A-2o-0, 3%R/-0-36S.-:PJ=-2&?-8?-/?-aR2-$*J<-=-2lR/-0-(J/-0R-$/%-,
From  there  he  went  to  the  great  Dharma  Institution  of  Dagyud  -­‐  Ngedon  Shedrub  
Dargye  Ling.    Here  at  the  feet  of  the  one  with  innate  profound  wisdom  derived  from  
prior  training,  from  whom  the  most  excellent  knowledge  and  inexhaustible  confidence  
in  explanation,  debate  and  composition  wells  forth,  the  vastly  learned  master  of  
exposition,  the  head  adornment  of  every  Himalayan  scholar  -­‐  Khenchen  Pema  Tsewang  
-­‐  he  received  teachings  on  Guhyagarba  -­‐  The  Essence  of  Luminosity,  twice;  A  Thousand  
Hits  of  a  Black  Snake  also  twice;  the  root  text  for  Bodhicarya  Avatara  -­‐  Engaging  In  
Bodhisattva  Conduct;  The  Three  Vows  -­‐  Wishfulfilling  Grain;  In  Praise  of  Morality;  Four  
Hundred  Verses  on  Madhyamaka;  and  an  Abhidharma  commentary.  Having  received  
these  he  exerted  himself  greatly  in  his  studies.  
eJ-*A.-GA-3./-/?-=O, 7g, 2R.-;A$-.2-&/-2&?-=-2a2?-0?-;A$-VA?-3(R$-+-I<-
/?, $8/-=-2a2-0?-;A$-VA?-3(R$-+-I<-0:A-aR2-2-3%-.-L%-,  
In  this  same  master's  presence,  he  learnt  the  Lantsa,  Wurtu  and  Uchen  scripts  and  his  
penmanship  became  exceptional;  when  he  went  on  to  teach  others,  many  of  his  students  
also  became  excellent  penmen.  
.J-/?-3#/-2?R.-5K-?R$?-=?-;J->J?-]-3, \$-]-(R?-:P2-GA-2.J-(R/-:PJ=-2, 3.R-#J-
o/-IA-3(/-:PJ=, !/-.0=-,R.-:)$-?R$?-92-o?-(A/-PR=-IA-$.3?-92-3%-.-3/R?,
.J-{2?-(R?-eJ-:)A$?-3J.-1/-5S$?-1J2?-0:A-92-(R?-.-3-8?, kA-=3-?R$?-35/-g$?-
%R-35<-(J-2-3%-0R-L%-2:A-..-0-(J-2-L%-?R%-$?%?,  
  

23  
From  Khenpo  Sotse  and  others  he  received  teachings  on  -­‐  The  Highest  Awareness;  a  
commentary  on  the  Sukhavati  Prayer  by  Lagla  Chodrub;  An Annotational  Commentary  
on  The  Ornament  of  the  Mahayana  Sutras  -­‐  Sutralamkara;  Khenpo  Kunpal's  commentary  
on  Bodhicarya  Avatara;  and  also  on  other  topics  comprising  many  deep  instructions  on  
the  dharmas  of  the  vast  and  profound;  and  the  maturing  and  liberating.    
 
At  this  time  the  Dharma  Lord  Jigme  Phuntsok  arrived.  On  receiving  several  of  his  
profound  teachings,  his  faith  greatly  increased  due  to  the  appearance  of  many  amazing  
signs,  for  instance  in  his  dreams.    
.J-/?-<%-.$R/-.-1J2?-/?, 12-2o.-2!/-0:A-3%:-2.$-7*2?-eJ-52-5-12-c/-
<A/-0R-(J-3(R$-=?, 2.J-3(R$ 1$-3R, o=-2-o-35S, 3$R/-0R-2N-&/-?R$?-GA-.2%-.%-,
$8/-;%-}-KA, hR-eJ-:(%-,%-3:A-OA.. [R%-(J/-0:A-$R->R=-5<-$&R.-?J;J:A-%-<R, K$-(J/-
.%R?-$8A-OA.-2&?-8A2-OA.-8?,  
Having  returned  to  his  own  monastery,  from  the  lord  of  the  teachings  of  the  practice  
lineage,  Kyabje  Tsab  Tsa  Drubgen  Rinpoche,  he  received  empowerments  for  Khorlo  
Demchog,  Dorje  Pagmo,  Gyalwa  Gyamtso,  Gompo  Bernachen  (Black-­‐cloaked  Mahakala)  
and  others.  On  various  occasions  he  also  received  instructions  on  The  Dorje  Chang  
Lineage  Prayer;  Longchenpa's  The  Lion's  Roar  -­‐  Annihilation  of  Intellect’s  Sway;  as  well  as  
detailed  instructions  on  the  actual  practice  of  Mahamudra.  
,A-=R-1993=R:A-3)$-=-{-353?-=-28$?-/?, hR-eJ-1$-3R:C-KA-/%-$?%-$?3-IA-2~J/-
12-.%-, ,2?-=3-/-<R-(R?-S$-.%-, l-_%-:U=-:#R<, PR=-=3-K$-o-(J/-0R-2&?-=-
*A/-35/-2<-3J.-.-*3?-=J/-36., ,/-2<-i3?-?-12-9-0-i3?-=-o.-#J:A-{R<-.%-,
(R?-S$ l-_%-:U=-:#R<, K$-(J/-{R<-2&?-2~J/-12-;R.-.R-&R$-2>.-OA.-36.,  

Towards  the  end  of  1993  he  entered  a  retreat  to  practice  Dorje  Pagmo's  stages  of  
approach  and  accomplishment  of  the  outer,  inner,  and  secret  practices;  The  Six  Yogas  of  
Naropa  (the  path  of  method),  and  yogic  exercises  on  the  channels  and  winds;  and  
Mahamudra  (the  path  of  liberation).  He  practiced  continually  day  and  night.  Between  
sessions  he  would  teach  and  give  guidance  to  the  practitioners  inside  the  retreat  centre  
on  all  the  approach  and  accomplishment  stages  concerning  the  tantras,  as  well  as  The  
Six  Yogas,  yogic  exercises  on  the  winds  and  channels,  and  teachings  on  Mahamudra.
.J-/A-52-5-.$R/-.-(R?-S$-12-#%-YR=-$?<-.-24$?-/?-!<-=$?-GA-o.-#J-i3?-.%-,
/-<R-(R?-S$-?R$?-:(.-*/-.%-|R3-12-LJ.-0-,R$-3-.J-I<,7 *2?-eJ-12-c/-<A/-0R-(J-
/?-G%-,  
 
  

24  
At  Tsab  Tsa  Monastery  he  reformed  the  retreat  programme  so  that  it  would  include  The  
Six  Yogas  of  Naropa,  and  then  conducted  the  first  retreat, giving teachings and meditation
instruction on the tantras of the Karma Kagyu school,  Six  Yogas  of  Naropa  and  so  forth.  
Kyabje  Drubgen  Rinpoche  himself  bestowed  this  supplication  on  him:  
,%J?-:L%-#R3-0:A-5=-OA3?-l-2-2_A%-, ,$8/-1/-:PR-.R/-,R.-0:A-;=-
$-36K?, ,$?%-}$?-.2%-$A-(-2R-;R%?-?-mR$?, ,.0=-w/-]-3:A-
82?-=-$?R=-2-:.J2?,

Firm are the roots of you renunciation, the vows of morality.

Handsome are your benevolent branches that serve living beings.
Totally complete is your stream of Secret Mantrayana empowerments.
Glorious Lama, at your feet I pray.

,8J?-0:A-$?R=-:.J2?-G%-2l3?, :PR-1/-;%-(J-2-L%-, v-3$<-?R$?-$?%-(R?-.-3-

36., :.A-{2?-?-3-<%-$.R/-IA?-2_2?-0:A-*J-2R-:$:-8A$-$A?-$R%-:R$-2<-$?3-!/-
+-:O$?-aR%-.%-%/-5?-?R$?-3A-:R?-0:A-L-2-.-3?-;A.-.L%-!J, 3.R-=?,  

His  benefit  to  beings  increased  yet  again;  he  sang  spiritual  songs  about  the  view,  gave  
Dharma  teachings,  and  so  on.  
 
Around  this  time  a  few  individuals,  who  had  been  affected  by  vicious  influences,  were  
stirring  up  trouble  and  hurling  unjust  abuse  high  and  low,  causing  him  to  become  
dispirited.  
As  the  Sutras  teach:  
 
$%-=-3R?-0:3-lR.-0-;R.-0-=?, ,.0$-5.-2o-;A-1-<R=-:PR-2-3(R$-
&J?-$?%?-0-v<,
It is best to move a hundred leagues away
From where there are complexity and quarrels.
,A-=R-1994=R-^-11/%-/-2R-$-<-5K-2g/-.%-z/-.-$?%-!2?-GA?-aR2-3-.%-, *J-:VJ=-
?R$?-?-=:%-3-5?-0<, 3.R-#3?-$?J<-uR%?-s-<A$-/%-2!/-aR2-\A%-.-KA/-/?.
  

25  
3.R-o.-3/-%$-o-35S:C-.$R%?-.R/-3,:-.$-,$?-?-(2-&A%-, ,J$-lJ:A-$?%-=3-%J?-.R/-
:R.-$?=-mR$?-0-(J/-0R:C-2!/-0:A-3%:-2.$ $9%?-%R2?-GA->J?-<2-2?3-IA?-3A-
H2-0:A-.$J-2:A-2>J?-$*J/-(J/-0R-7(R?-eJ-.3-0-:)A$?-3J.-1/-5S$?-:L%-$/?-.0=-
29%-0R-=-2?3-.R<-$*A?-GA?-5=-28A/-.-2!J/-/?, ,2-(R$-LA/-2_2-$+J<-36S.-GA-
o2-(R?-0.-3-.!<-0R, (R-:U=-(J/-0R:C-3.R, 3.R-#J-=?-2o-0, $?%-~A%-:R.-$?=-~A%-
0R, 5B$-2./-$?R=-:.J2?-GA-i3-2>., *J<-Y?-2o.-GA-gR$?-2eR., o=-Y?-=$-
=J/, 5B$-$?3-$/.-2#?, o=-0R-=$?-GA-2!/-2&R?, 3A-13-mR$?-{R<-.%-$+3-
5S$?-{R<, z$-2?3-2{=-2:A-3.R, 29%-,R.-:PJ=-2, 2.J-(R/-S%-YR%-=%-$A-*A-3, 3/-
%$-36S.-l-2, eJ-*A.-GA-$?%-:23-=?-A:.3-;R%?-mR$?, <%-L%-2!/-0-2-$&A$-$A-
o.-.%-o.-:PJ=, L%-$+J<-!/-29%-.$R%?-0-9%-,=-IA-.2%-OA., ]-3-;%-+A$-$A-
.2%-, 3#:-:PR-~A%-,A$-$A-.2%-?R$?-3.R-}$?-.-3:A-.2%-OA.-GA-2!:-SA/-2)=,  
 
  

26  
In  accord  with  this,  in  the  eleventh  month  of  1994,  in  total  secrecy  without  even  telling  
his  students  or  close  friends,  accompanied  by  his  younger  brother,  Guru  Tseten,  he  left  
for  Serjong  of  Do  Kham  -­‐  A  Study  Sanctuary  for  the  Five  Knowledges  and  the  Buddhist  
Teachings31.  It  was  here  that  he  came  to  comprehend  the  entire  intended  meaning  of  the  
vast  ocean  of  sutras,  tantras  and  pith  instructions.  Here  also,  with  both  the  correct  
attitude  and  correct  conduct,  he  came  to  rely  upon  the  lord  of  the  teachings  of  the  peak  
of  all  vehicles,  the  secret  path  of  the  definitive  meaning  -­‐  the  radiant  great  perfection;  
the  inconceivably  great  spiritual  master  with  the  intelligence  of  retention  and  eloquence  
-­‐  Choje  Dampa  Jigme  Puntsok  Jungne  Pal  Zangpo.    This  master  kindly  bestowed  upon  
him:  A  White  Lotus  -­‐  The  Supportive  Teaching  for  The  Shakyamuni  Practice  -­‐  A  Treasury  
of  Blessings;  The  Sutra  of  Great  Miracles;  The  Sutra  of  One  Hundred  Karmas;  Guhyagarba  -­‐  
Essence  of  Luminosity;  The  Commentary  on  the  Seven  Line  Prayer;  The  Biographies  of  the  
Eight  Close  Sons;  The  Thirty  Seven  Practices  of  a  Bodhisattva;  The  Three  Phrases  That  Hit  
the  Point;  The  Commentary  for  the  Way  of  a  King;  the  works  of  Mipham  Rinpoche  
concerning  Dzogchen  and  his  collections  of  advice;  The  Questions  of  Adhyasaya  Sutra;  a  
commentary  to  Engaging  In  Bodhisattva  Conduct;  The  Sukhavati  Prayer  of  the  Sage's  
Scriptural  Sun;  the  root  text  for  The  Treasury  of  Pith  Instructions;  The  Complete  Adum  
from  Master  Jigme  Phuntsok's  own  collected  works;  a  tantric  commentary  for  The  
Spontaneously  Arisen  Tantra  of  the  Single  Son  of  the  Doctrine;  empowerment  and  
instructions  on  the  Northern  treasures'  Showing  Directly  the  Realization  of  
Samantabhadra;  The  Guru's  Inner  Essence;  the  empowerment  for  The  Heart  Essence  of  
the  Dakinis;  and  empowerments  and  instructions  for  many  other  sutras  and  tantras.  
L-V=-.2%-K$-3#/-(J/-(R?-.LA%?-H2-2h=-=?, 2*J.-<A3-9A/-VA?-8?,
From  the  lord  of  renunciants,  Khenchen  Choying  Khyabdal,  he  received  teachings  on  
Notes  on  the  Creation  Stage.  
=%-<A$?-o-35S:C-3%:-2.$-3#/-(J/->J?-<2-29%-0R-=?, 2R.-3=->J<-KA/, %J?->J?-
1R/-3J, o.-]-3, 2*J.-<A3-9A/-VA?, $?%-~A%-:R.-$?=-~A%-0R, ]-3-;%-+A$-?R$?-8?,  

From  the  master  of  an  ocean  of  scripture  and  reasoning,  Khenchen  Sherab  Zangpo,  he  
received  teachings  on,  among  other  topics,  Botrul's  Prajnaparamita;  The  Lamp  of  
Certainty;  The  Highest  Continuum;  Notes  on  the  Creation  Stage;  Guhyagarba  -­‐  Essence  of  
Luminosity;  and  The  Guru's  Inner  essence.  
3#?-.2%-.3-0-3#/-(J/-5=-OA3?-]R-PR?-3./-/?, #R3-$?3-.%-, .2-3-:)$-0-
<%-:PJ=-2&?-8?,
In  the  presence  of  the  genuine  lord  of  the  learned,  Khenchen  Tsultrim  Lodro,  he  
received  teachings  on  The  Three  Vows  and  The  Auto-­‐commentary  for  Entering  the  Middle  
Way.  

                                                                                             
31  This  is  the  longer  name  of  Serta  Dharma  Encampment.  
  

27  
5-2:A-.2%-K$-3#/-(J/-:(A-3J.-<A$-:6B/-=?, !k-0-3A-2*R.-hR-eJ:A-.2-3-:)$-0:A-
:PJ=-(J/, 1<-KA/-:PJ=-(J/, :)$-0-<%-:PJ=, ?3-g$?, 5.-3-<A$?-$+J<-.%-
<A$?-$+J<-$?=-LJ.-?R$?-$?/,
From  the  master  of  exposition,  Khenchen  Chime  Rigdzin,  he  received  teachings  on,  
among  other  works,  Karmapa  Mikyo  Dorje's  Extensive  Commentary  on  Entering  the  
Middle  Way,  The  Extensive  Commentary  to  the  Paramitas;  The  Auto-­‐commentary  for  
Entering  the  Middle  Way;  Root  Grammar  in  Thirty  Verses,  and  The  Elucidation  of  The  
Treasure  on  the  Science  of  Valid  Cognition.  
#R3-2lR/-#J-$R.-:6B/-0-3#/-2!/-:6B/-/R<-2-=?, :.=-2-3.R-l-2, :.=-2-35S-(J/-
.%-35S-(%-, $8/-.$:A-3.R-l:A-3(/-:PJ=, :.=-2-3J-+R$-UJ%-o., $8A-2&-2./-IA-,A-
.R/-?R$?-$?/-.R%-36.,
From  the  ordained  upholder  of  the  Tripitaka,  Khenpo  Tenzin  Norbu,  he  received  
teachings  on  and  practised,  Root  Texts  of  the  Vinaya  Sutras;  The  Major  and  Minor  Oceans  
of  Vinaya;  Shenga's  Annotated  Commentary  to  the  Root  Texts  of  the  Vinaya  Sutras;  The  
Stringed  Vinaya-­‐Flower  Garland;  The  General  Meaning  of  the  Seventeen  Fundaments,  and  
other  such  teachings  in  addition.  
=%-<A$?-o-35S:C-36S.-:6B/-3#/-(J/-2!/-:6B/-z$-0-=?, 5.-3-i3-:PJ=-:PJ=-(J/-
.%-g$?-<A$?-?R$?-$?/.
From  the  treasurer  of  an  ocean  of  scripture  and  reasoning,  Khenchen  Tenzin  Lhagpa,  he  
received  teachings  on  A  Detailed  Commentary  to  the  Commentary  on  Valid  Cognition,  and  
on  Signs  and  Reasoning.  
#J-$R.-:6B/-0-(J/-0R-3#/-<A$-.<-=?, 3.R-l-2, $?%-~A%-:R.-$?=-~A%-0R, $?%-~A%-
36S.-GA-wJ:-3A$-2&?-8?,
From  the  great  upholder  of  the  Tripitaka,  Khenpo  Rigdar,  he  received  teachings  on,  Root  
Texts  of  the  Vinaya  Sutras;  Guhyagarba  -­‐  The  Essence  of  Luminosity;  and  The  Key  to  
Guhyagarba's  Treasury.
#J-$R.-:6B/-0-3#/-0R-:)3-.L%?-]R-PR?-=?-.2-3-.%-:.=-{R<-?R$?-$8%-3%-.-8?,
From  the  upholder  of  the  Tripitaka,  Khenpo  Jamyang  Lodra,  he  received  teachings  on  
many  texts  concerning  the  Middle  Way  and  Vinaya.  
$/?-=$?-.R/-IA-i=-:LR<-0-P2-0:A-.2%-K$-3=-=%-gR$?-2!/-:6B/-29%-0R:C-S%-
/?, mR$?-{R<-.%-l-_%-OA.-.%?-2&?-(R?-|<-(J/-3R-.J-*A.-.-=R-3%-<A%-,R?-2?3-|R3-
$?3-IA-L-2-=-zR.-3J.-2lR/,
  

28  
In  the  presence  of  the  yogi  of  the  truth  of  the  natural  state,  the  Lord  of  Adepts,  Tulku  
Lungtog  Tenzin  Zangpo,  he  trained  in  the  instructions  on  Dzogchen  and  the  channels  
and  winds.  
 
Within  this  great  Dharma  encampment,  for  many  years  and  with  tireless  diligence,  he  
engaged  in  the  three  activities  of  studying,  contemplating  and  meditating.  
$?%-(J/-2!/-0:A-1R/-3J-?A2-3=-AR-o/-2!/-:6B/-=?, 92-$?%-o-35S:C-;%-8/-
$&A$-+-SA=-2-<A/-(J/-$+J<-36S.-(J/-3R-=?-.2%-$-2o-U$-$?3-43-8?,
From  the  lamp  of  the  great  secret  teachings,  Sinda  Tulku  Orgyen  Tenzin,  he  received  
three  hundred  different  empowerments  from  "The  Rinchen  Terdzo  Chenmo  -­‐  The  Great  
Treasury  of  Precious  Termas,"  where  the  vast  and  profound  dharmas  are  merged  into  a  
single  refined  ocean.  
3J-\%-,A-=R-1997=R-12-2o.-2!/-0:A-3%:-2.$-7*2?-eJ-12-c/-<A/-0R-(J-=?, K$-
(J/-o-$8%-\J$?-23-.%-0R-.%-, ?$?-0R-<A/-0R-(J:A-2!:-:23-.%-, }$?-,A-.R/-/R<-
2:A-:R.-9J<, K$-(J/-^-2:A-:R.-9J<, 2g$-$*A?-*A-3:A-:R.-9J<, :.=-BA!-*A-3:A-.GA=-
:#R<, 92-3R-/%-.R/-l-2, !R%-3=-0?-$?%?-92-3R-/%-.R/-:PJ=-2,2g$-$*A?-,A-.R/-
=J$?-2>.-hR-eJ:A-@-2:A-o/, o.-]:A-:PJ=-2-?J;J:A-%-<R, _%-?J3?-.LJ<-3J., i3->J?-
;J->J?-:LJ.-0-<%-L%-.$R%?-o/, .J-28A/-$>J$?-0:A-~A%-0R-2!/-0-?R$?-:PR-3$R/-
2!:-2o.-0:A-$8%-2>.-i3?-8?-?R,,
In  the  year  of  the  Fire  Ox  (1997),  from  the  master  of  the  teachings  of  the  practice  
lineage,  Kyabje  Drubgen  Rinpoche,  he  received  teachings  on  the  first  volume  of  A  
Collection  of  Indian  Treatises  on  Mahamudra  Practice;  The  Collected  Works  of  Gampopa;  
A  Gem's  Light  Rays  -­‐  The  General  Meaning  of  Mantrayana;  Moonbeams  of  Mahamudra;  
The  Sun-­‐Rays  of  the  Two  Segments;  The  Vinaya  Tika  Sun  Mandala;  The  root  text  for  The  
Profound  Inner  Meaning;  Jamgon  Kongtrul's  commentary  on  The  Profound  Inner  
Meaning;  The  Ornamental  Vajra  Web  -­‐  An  Excellent  Elucidation  of  The  Two  Segments  of  
the  General  Meaning;  The  Lion's  Roar  -­‐  A  Commentary  to  The  Highest  Continuum;  The  
Inseparability  of  Wind  and  Mind;  The  Self-­‐Formed  Ornament  of  Realisation  -­‐  
Distinguishing  Consciousness  and  Wisdom,  and  Teachings  on  Buddha-­‐Nature,    among  
other  teachings  on  the  main  works  of  the  Drogon  Kagyu  Lineage.  

KA-v<-{=-29%-$.=-L:A-:PR-.R/-*R%-, ,/%-v<-$8/-1/-:#R<-=R:C-2!/-0-*R%-, ,$?%-

2-<A3-$*A?-o-35S:C-<A$-$.J%-*R%-, ,o=-!/-.IJ?-0:A-i3-,<-HJ.-GA?-*R%,
Outwardly, you maintain the welfare of fortunate individuals to be tamed;
Inwardly, you benevolently maintain the wheel of the doctrine;
  

29  
Secretly, you maintain the assurance of rigpa in the ocean of the two
stages.
The life example you maintain is one that pleases all Buddhas.

,$?3-0-k.-L%-$8/-1/-IA-:UA/-=?-KR$?-3J.-?-%J=-2:A-5=-/A, ,A-=R-1999=R-*2?-eJ-
O-:$-<A/-0R-(J:A-$./-8?-v<-^-2-2&-$*A?-0:A-/%-2=-;=-.-1J2?, *2?-eJ-O-:$-<A/-
0R-(J-3)=, .J-/?-2=-;=-IA-$/?-3)=-36.,
(3)  The  manner  in  which  he  increased  his  wondrous  activities  of  benefitting  
others  impartially.  
In  December  1999,  on  receiving  an  invitation  from  Kyabje  Thrangu  Rinpoche,  Karma  
Lhabu  went  to  Nepal.  He  met  Kyabje  Thrangu  Rinpoche  and  then  went  on  pilgrimage  to  
visit  the  holy  sites  of  Nepal.  
*A?-!R%-=R:C-^-2-.%-0R-/?-o-$<-:1$?-0:A-;=-7-<-E-?A-O-:$-3,R-aR2-2#-2AH-$4$-
=$-aR2-$*J<-#%-.-1J2?, :.=-BA!-*A-3:A-.GA=-:#R<-?R$?-2>.-OA.-36., .L<-
$%-?J%-{2?-?-2=-;=-O-:$-.$R/-.-28$?,
In  January  2000  he  went  to  the  noble  land  of  India,  where,  among  other  topics,  he  gave  
teachings  on  The  Vinaya  Tika  Sun  Mandala  at  the  Thrangu  Vajra  Vidya  Higher  Monastic  
College  of  Varanasi.  He  then  spent  the  summer  break  at  Thrangu  Monastery  in  Nepal,  
before  returning  to  Varanasi  to  continue  teaching.  
.J-/?-;%-7-E-1J2?-/?-(R?-OA.-GA-.2-lR3, ^-.$-0:A-/%->J?-<2-\A%-.-!k-.$-(R?-=-
1J2?, L3?-3$R/-+:A-?A-+-<A/-0R-(J-3)=, .$-(R?-5S$?-0:A-3#/-aR2-;R%?-mR$?-
.0=7o=-2:A-.2%-0R-!k-0-3)=-/?-2>.-9-0-i3?-GA?-(R?-GA-2PR-\J%-?R$?-o$?-
:2=-36., 7 o=-.2%-3(R$-/?-,$?-2lJ-(J/-0R:C-5S$?-3%-;R%?-=-:)3-.L%?-GA-
.2%-$/%-2-.J-8?.
In  September  of  that  year,  he  met  Chamgon  Tai  Situ  Rinpoche  when  he  attended  the  
Karma  Gucho  debates,  which  were  taking  place  in  Sherab  Ling.  All  of  the  khenpos  and  
students  who  had  assembled  for  the  debates  went  to  meet  HH  Gyalwang  Karmapa.  This  
was  followed  by  Dharma  discussions  and  examinations  for  the  college  students.  At  this  
time  he  attended  a  Manjushri  empowerment  lovingly  bestowed  by  HH  Karmapa  to  the  
entire  assembly.  
  

30  

.J-/?->J?-<2-\A%-.-!k-.$/-(R?-GA-.2-lR3, 8R<-.-L3?-3$R/-+:A-?A-+-<A/-0R-(J:A-92-
$?%-]-/-3J.-0-K$-(J/-%J?-.R/-o-35S:C-OA.-?R$?-5S$?-3%-;R%?-=-$?%-0-.J-8?, .J-
/?-!k-.$/-(R?-=J$?-0<-P2-/?-2>.-9-0-.%-3*3-.-35S-0E-=-$/?-3)=-.-KA/,
While  the  debates  were  in  progress,  Chamgon  Tai  Situ  Rinpoche  gave  instruction  on  the  
profoundly  secret  and  unsurpassable  Mahamudra  Ocean  of  Definitive  Meaning  to  the  
whole  assembly.  Once  the  debates  had  been  excellently  concluded  Karma  Lhabu  went  
with  all  of  the  college  students  on  pilgrimage  to  the  holy  lake  of  Tsopema.  
]-3-1/-5S$?-/?-*2?-eJ-;R%?-:6B/-O-:$-<A/-0R-(J-=-//-8?-GA?-2!:-:OR=-/?-2=-
;=-!k-=J$?-2>.-\A%-.-$./-8?-v<-2=-;=-.-1J2?,
At  this  time  Lama  Puntsok  made  an  earnest  request  to  Kyabje  Yongdzin  Thrangu  
Rinpoche  and  received  his  approval  to  invite  Karma  Lhabu  to  Lekshey  Ling  Monastery  
in  Nepal.  
!k-0-3A-2*R.-hR-eJ:A-.2-3-:)$-0:A-:PJ=-(J/, 1<-KA/-:PJ=-(J/-2&?-2>.-OA.-36.-
G%-~%-$8A?-9A/-0-.%-, ,J-7/-.-3#/-(J/->J?-<2-29%-0R:C-(R?-5S$?-$?<-:6$?-
36.-:(<-;R.-0-=-1J2?-o-?R$?-nJ/-:$:-8A$-=-2gJ/-/?, 2>.-OA.-3)$-3-SA=-2-
1J2?-.$R?-L%-2?-,$?-:IR.-(J-43-L%-2<-$?%?,
Once  there  he  taught  Karmapa  Mikyo  Dorje's  Great  Commentary  on  Entering  the  Middle  
Way  and  the  Great  Commentary  on  Prajnaparamita.  However,  whilst  teaching  he  
became  ill;  this  and  several  other  factors,  such  as  the  establishment  of  a  new  Dharma  
centre  in  Taiwan  under  the  auspices  of  Khenchen  Sherab  Zangpo,  forced  him  to  leave  
before  the  teachings  were  concluded,  much  to  his  deep  regret.      
 
.J-/?-<A3-28A/-~%-$8A-;%-)J-?%?-?-I<-/?, ,A-=R-2001 ,A-^-55K?-16KA-=A%-2o.-?A%-
$-nR-!k-(R?-.LA%?-!/-H2-\A%-.-1J2?, 5K?-25*A/-?A%-$-nR-!k-(R?-.LA%?-!/-H2-\A%-
/?-,J-7/-1J2?,
In  May  2001,  having  made  a  gradual  return  to  good  health,  he  travelled  to  Singapore,  
where  he  visited  the  Karma  Choying  Kunkyab  Ling  Dharma  Centre,  before  heading  to  
Taiwan.    
  

31  
=$?-$*A?-GA-2!:-SA/-(J-2-3#/-(J/->J?-<2-29%-0R:A-36.-:UA/-=-1/-.-<J-/?-(R?-
5S$?-:.R.-.R/-!/-P2-$?<-:6$?-=-.2%-2{<-.%-(R?-2>.-?R$?-$/%-;%-, o:A-
{.-;A$-3A->J?-0-?R$?-nJ/-:$:-8A$-=-2gJ/-/?, <%-$8/-IA-.R/-$%-;%-3A-:P2-0<-3-
9., ,J-7/-.-28$?-/-3A-5K-!R%-9.-.-:PR-*/-:.$-~3-0-L%-8J?-$?%?,
Here,  with  the  hope  of  aiding  the  activity  of  the  one  who  had  shown  him  the  two  types  
of  great  kindness,32  Khenchen  Sherab  Zangpo,  he  gave  empowerments  and  teachings  at  
the  opening  of  Dodon  Kundrub  Dharma  Centre.  However,  he  said,  "  Since  I  don't  know  
Chinese,  not  only  am  I  not  doing  anything  of  benefit  for  myself  or  anybody  else,  if  I  stay  
in  Taiwan  this  life  will  be  squandered.  I  think  I  should  leave."  
2<-{2?->A$-=-353?-=-;%-&%-43-28$?, 3(J.-.%-PR$?-.$-$A?-.-,J-7/-.-1J2?-
5<-5<-#-&%-43-28$?-/-29%-5=-;%-;%-2{=-2?-28$?-o-,$-2&.,
Around  this  time  he  was  in  retreat  for  a  while,  following  which,  he  was  repeatedly  
encouraged  to  stay  longer  by  his  dharma  family  and  friends,  who  said  that  now  that  he  
had  arrived  it  would  be  excellent  if  he  could  remain  for  some  time.  So  he  decided  to  stay.    
3-:R%?-0-/-(R?-2>.-.%-$?%-<2-<J-9%-o:A-{.-;A$-+-2+<-,2-/-~3-0?-,$?-!R2?-
2*J.-/?-.J-/?-<A-2R-(R?-d-?R$?-?-o:A-{.-;A$-=-aR2-.%?-L?, 2<-2<-.-(R?-5S$?-#-
>?-=-.2%-2{<-.%-(R?-2>.-G%-L?, ,A-=R-2003^- 5K?-18=-3-=J-8-;-1J2?, (R?-
.A/-?R$?-36., 5K?-28*A/-a<-;%-,J-7/-.-1J2?-/?-o-;A$-$?/-.%-36., 8R<-.-(R?-
GA-3A/-1%-\A%-8J?-0:A-(R?-5S$?-8A$-$?<-:6$?-36.,
Reflecting  upon  the  possibility  of  being  able  to  explain  the  Dharma  in  and  translate  
some  of  the  scriptures  into  Chinese  triggered  a  strong  determination  within  him;  hence,  
he  went  to  study  Chinese  at  The  Mountain  Dharma  Drum,  amongst  other  places.    
 
During  this  time  he  travelled  to  bestow  empowerments  and  give  teachings  in  various  
Dharma  centres,  including  a  trip  to  Malaysia.  On  his  return  to  Taiwan,  whilst  continuing  
his  study  of  Chinese,  he  also  founded  a  Dharma  centre  called  Chokyi  Drin  Pung  Ling.  
*2?-eJ-O-:$-<A/-0R-(J:A-}-KA-2!:-$/%-.-3-2)=-2-v<, ,A-=R-2004=R-,A-^-35K?-
17*A/-o-$<-2o.-/?-2=-;=-.-1J2?,
 

                                                                                             
32  These  two  kindnesses  are  kindness  in  regards  to  Dharma  and  kindness  in  regards  to  worldly  matters.  
  

32  
As  a  result  of  Kyabje  Thrangu  Rinpoche’s  repeated  exhortations,  made  on  several  
occasions,  Karma  Lhabu  returned  to  Nepal  via  India  in  March  2004.  
5K?-23*A/-*2?-eJ-O-:$-<A/-0R-(J-?R$?-:.?-3%-;R%?-.%-z/-.-}-SR-~A->%-!-m:A-1$-$A-
12-#%-$?<-$8J%-=J$?-P2-GA-|R-:LJ.-.%-, .$R%-!-12-9<-353?-,R-28$-/?-12-9-
0-i3?-=, 1<-0:A-OA.-=%-.%-,
In  the  morning  of  the  23rd  of  March,  along  with  Kyabje  Thrangu  Rinpoche  and  a  large  
gathering,  the  Nyishang  Katayi  Puk  Retreat  Centre  was  excellently  inaugurated.  In  the  
evening,  having  set  in  place  the  boundary  marker,  he  gave  the  reading  transmission  and  
instructions  for  Dorje  Phurba  (Vajra  Kilaya)  to  the  retreatants.  
5K?-25/?-.2-lR3-!J-K$-(J/-%J?-.R/-1R/-3J, 3<-0-?R$?-GA-]-12, $&R.-OA., 2*J.-<A3-
9A/-VA?, ]R-.R%-.R/-2./-3-2&?-GA-2>.-OA.-.%-, K$-(J/-%J?-.R/-o-35S, 3-<A$-3/-
?J=, (R?-{-362-5B-2&?-GA-}R/-:PR-2>.-OA.-$/.-(A/-36., $8/-;%-2.J-o-1$-
?RB-GA-=%-$/%-,
The  next  day  (the  24th  of  March)  he  started  to  explain  and  give  guidance  on  The  Torch  
of  Certainty,  Marpa  and  the  other  Guru  Yogas,  Chod,  Notes  on  the  Creation  Stage,  and  the  
Seven  Points  of  Mind  Training.  He  then  gave  explanations  and  guidance  for  the  
preliminaries  of  Mahamudra  Ocean  of  Definitive  Meaning;  Mahamudra  Dispelling  the  
Darkness  of  Ignorance;  Mahamudra  Pointing  Out  the  Dharmakaya,  which  were  all  
effective.  He  also  gave  the  reading  transmissions  for  Khorlo  Demchog,  Dorje  Pagmo,  and  
Gyalwa  Gyamtso.  
^-65K?-30/?-2=-;=-/?-o-$<-LR/, ^-75K?-4*A/-.0=-7o=-2:A-.2%-0R-!k-0-.%-
L3?-3$R/-+:A-?A-+-<A/-0R-(J-i3-$*A?-3)=, 5K?-9*A/-KA-=A%-/?-,J-2J-1J2?-/?, 2!:-
2o.-=R-o?-3-3,.-/?-VA?, 8R<-.-.2%-2{<-(R?-2>.-G%-36., ^-105K?-3/?-62<-
?J%-$-nR-1J2?, a<-;%-,J-2J-<-1J2?, (R?-5S$?-#->?-=-.2%-2{<-(R?-2>.-G%-36.,
,J-7/-2!:-2o.-/%-2!/-aR2-\A%-$?<-:6$?-GA-(-$8A-/%-8$?,
At  the  end  of  June  he  left  Nepal  and  visited  both  HH  Gyalwang  Karmapa  and  HE  Tai  Situ  
Rinpoche  in  India  before  leaving  for  South-­‐East  Asia,  where  he  bestowed  
empowerments  and  gave  teachings  in  Taipei  and  Singapore,  whilst  continuing  to  
compose  a  history  of  the  Kagyu  Lineage.  In  Taiwan  he  made  plans  for  the  founding  of  
Kagyu  Nangten  Loling.  
  

33  
,A-=R-2004^-125K?-14=-o-$<-1J2?, 5K?-19=-2=-;=-.-1J2?, 5K?-25/?-.2-lR3-!J-
12-9-0-i3?-=, K$-(J/-{R<-IA-.%R?-$8A-OA.-.%-, !/-29%-]-3:A-8=-=%-, 1$-3R:C-
OA.-{R<, 3$R/-0R:C-OA.-{R<-2&?-2>.-OA.-=J$?-0<-P2-eJ?,
On  his  return  to  Nepal  and  the  retreat  centre,  he  gave  instructions  on  the  actual  practice  
of  Mahamudra;  Words  of  My  Perfect  Teacher,  and  on  the  cycle  of  instructions  for  the  
practices  of  Dorje  Pagmo  and  Mahakala.    
,A-=R-2005=R:C-^-35K?-122=-;=-/?-o-$<-1J2?, 5K?-18*A/-o-$<-/?-@%-!R%-1J2?,
5K?-26*A/-@%-!R%-/?-,J-2J<-1J2?-/?, @J-,$-2-YA-(R?-5S$?-.%-, ,J-7/-2!:-2o.-
/%-2!/-aR2-\A%-?R$?-?-$.=-L-$%-=-$%-:.R.-GA-(R?-.A/-36.-0-?R$?-2>.-12-GA-
2!/-0-=-,$?-#<-o-(J<-28J%?-0:R,
In  March  2005,  after  the  successful  completion  of  these  teachings,  he  travelled  to  India,  
Hong  Kong  and  Taiwan,  including  a  visit  to  Kagyu  Nangten  Loling.  In  each  place  he  gave  
whatever  teachings  the  people  there  desired  with  a  feeling  of  great  responsibility  for  
the  theoretical  and  practice  based  teachings  that  had  arisen  within  him.  
3.R<-/-.3-0-:.A?-$%?-<A:A-OR.-GA-?-.$J-fA%-$?3-)R-:V$-!<-$?3-?R$?-<A?-3J.-.$J-
2:A-2>J?-$*J/-2&-U$-$?3-z$-=-2!J/-/?-3.R-}$?-$8%-=$?-3,:-.$-.%-, <A$-
0:A-$/?-(J-U-!/-=-KR$?-.%-<A?-?-2&.-0-%%?-+J, 2%-2-$8R/-/?-4%-lA:A-2&.-29%-
.R/-.-$*J<-2-28A/,
In  brief,  this  holy  master,  relied  without  bias  on  more  than  thirteen  spiritual  masters  
from  all  of  Tibet's  schools:  Sakya,  Gelug,  and  Nyingma,  as  well  as  Jonang,  Drukpa,  Karma  
and  so  on.  Just  as  a  youthful  bee  strives  for  nutritious  honey,  he  avoided  any  form  of  
sectarianism  regarding  the  entire  range  of  scriptural  traditions  of  sutra  and  mantra,  and  
all  of  the  greater  and  lesser  fields  of  knowledge.  
3*J?-0-$?3-IA?-5=-28A/-.-2!J/-0?, .$J-2:A-2>J?-$*J/-;R%?-GA-,$?-o.-%%?-
gR$?-GA-;R/-+/-3-=?-0-,$?-?-(2-0-36.-/?-o=-#2-.-3-<-=%-gR$?-GA-2!/-0-o-
(J<-%J=-2-36.-.R, ,
By  means  of  the  three  pleasing  acts  and  his  correct  way  of  relying  on  these  spiritual  
masters,  he  perfected  within  himself,  each  and  every  one  of  their  excellent  qualities  of  
realisation  and  relinquishment.  He  then  travelled  to  many  different  countries  and  
spread  far  and  wide  the  teachings  of  scripture  and  realisation.  
!R%-(J/-$;R-2-V=-2:A-,$?-GA-3#<, ,9%-:)$-K$-mR$?-*A-^:A-:R.-$%-$A?, ,
  

34  
3*3-eJ?-<A?-3J.-<A$-0-?R-3:A-%%-, ,3R?-l=-8A-2-3,:-,$-i=-:LR<-=$?, ,
In  the  sky  of  your  mind  -­‐  undisturbed  great  voidness,  
Shines  the  united  sun  and  moon  of  Mahamudra  and  Dzogchen.  
In  the  state  of  pristine  rigpa,  with  meditative  equipoise  and  post-­‐
meditation  undifferentiated,  
You,  the  ultimate  yogi,  pacified  the  display  of  conceptual  complexity.  
 
H.-0<-12-0-*3?-=J/-L?-0:%-,R?-.R/-$R-=R-43-.-3-28$-0<-(R?-|R<-8$?-0-/?-
29%-, *A/-3R-,R?-2?3-IA-$%-2-:<-9A%-%J-, 35/-3R-2?3-$+/-IA-|R3-0-zR.-($?-?J-
8J?-0-v<-o/-IA-*3?-=J/-]R-wR$-i3-28A?-5K-:.A:A-8J/-0-3,:-.$-2&.-.J, $8/-1/-
.R/-$*J<-IA-2?3-0-29%-0R-:V=-3J.-%%-, $/?-=$?-;%-.$-0:A-.R/-=-lJ-$&A$-+-
$8R=-2:A-3A%-.R/-w/-0:A-.$J-2:A-2>J?-$*J/-(J/-0R-8A$-;A/-/R,
In  particular,  he practised and accomplished Dharma, never leaving that which was learnt as
a mere intellectual understanding.  From  the  time  he  crossed  the  Dharma's  threshold  he  
was:  
Busy studying and contemplating by day,
Relaxed in meditative concentration by night.

Through  constant  practice  of  the  "four  thoughts  that  turn  the  mind33"  he  totally  severed  
attachment  to  this  life;  with  a  constantly  kind  heart  he  sought  the  welfare  of  others,  and  
with  one-­‐pointed  determination  he  strove  for  the  true  nature  of  genuine  reality.  
Therefore  he  is  a  great  spiritual  master  in  name  and  truth.  
,.J-3A/-.?-.%-i3-0-!/-+-PR%-.%-<A-OR.-.$R/-$/?-?R$?-$%-.-28$?-G%-, ~A%-0R:C-
.R/-=-lJ-$&A$-+-,$?-*3?-?-28J?-0:A-{R<-.%-*3?-gR$?-:O%?-5=-]-3-=-gR$?-0-
1=-5=-?R$?-@-&%-3%-;%-.J-<A$?-{2?-?-3-22?-0-.%-$?%-1R$?-?R$?-:6K3-L-(J-
2?-:.A<-3-5?-0-3-:R%?-0<-$?%-2:A-i3-,<-:$R.-0:A-gJ/-:VJ=-:UR-&/-.-28$-$R
Since  the  time  is  not  yet  right  and  since  great  caution  is  necessary  when  disclosing  that  
which  is  secret,  a  great  deal  is  not  included  here.  Such  things  as  the  way  his  mind  was  
focused  one-­‐pointedly  on  the  essential  truth  at  all  times  and  in  all  situations,  whether  
staying  in  towns,  mountain  solitudes  or  monasteries;  the  way  experience  and  
realisation  arose  within  him,  and  the  way  he  offered  his  realisation  to  the  Lama,  have  
not  been  mentioned  here.  Yet  leaving  it  incomplete  creates  the  auspicious  circumstance  
for  the  writing  of  his  secret  story  of  liberation  at  a  later  date.  

                                                                                             
33  The  four  thoughts  that  turn  the  mind  are  the  contemplations  on:  1)  The  precious  human  birth  2)  

Impermanence  3)  Karma  cause  and  effect  4)  The  shortcomings  of  samsara.  
  

35  
,eJ-:.A:A-$?%-(R?, gR$?-2eR.-{R<-.%-, ~/-5B$-$A-{R<, OA.-;A$-{R<, v-3$<-{R<,
(R?-:L%-.%-i3-,<-?R$?-3%-.-28$?, :PR-2:A-3$R/-0R-*J?-3(R$-!k-z-2-#R%-*A.-.-
v-;%-2?A=-uR%?-2?R.-/3?-$?<-0:A-36K?-o/-.-3A-:I<-$;%-S%-:2<-2:A-OA-:1%-=-
82?-9%-hR-eJ:A-<A-3R-$;R-2-3J.-0<-2!/-:PR-=-z$-2?3-i3-.$-$A-|R-/?-2>.-12-=%-
gR$?-GA-2!/-0-%J=-28A/-28$?-0-:.A-!-=$?-?R, ,
Of  the  areas  yet  to  be  included  are  the  Master’s  many  Dharma  teachings,  expressions  of  
realisation,  poetry,  commentaries,  spiritual  songs,  and  more  of  his  spiritual  history  and  
life  example.    
 
The  supreme  individual  and  guardian  of  beings,  Karma  Lhabu,  is  present  right  now  as  a  
beautiful  adornment  of  Tibet's  freshest  virtue;  unshakable  are  his  two  vajra-­‐feet  upon  
the  blazing  throne  of  changelessness;  by  means  of  his  pure  altruistic  mind,  regarding  
the  teachings  and  living  beings,  he  spreads  the  scripture  and  realisation  of  theory  and  
practice;  and  indeed  may  it  remain  so.  
.J-v<-=J$?-(R/-gJ/-:VJ=-:6S3?-0:A-3,?,, 2!/-3#?-;R/-+/-3-=?-KR$?-mR$?-
0:A,, 2>J?-$*J/-.3-0-$%-$A-36.-i3-=?,, (->?-h=-43-..-0:A-gJ/-.-2!R.,,
Through  the  coming  together  of  excellent  aspirations  and  auspicious  
circumstances,  
As  an  object  of  faith,  we  have  arranged  a  fraction,  a  mere  particle,  
Of  the  deeds  of  this  genuine  spiritual  master,  
Who  is  complete  in  all  ways  with  every  quality  of  stability  and  
knowledge.    
 
.J-;%-i3-,<-:.A-/A-2&R?-2a.-3J.,, 1R-{<-KR$?-<A?-*$-*R$-$+3-IA?-.2J/,,
%$-o/-$%-,R?-2h<->-3-2&.-3J.,, ;%-.$-:.A-:S-$4%-3:A-i3-,<-;A/,,
Moreover,  this  liberation  story  is  free  from  adaptation  and  blight.  
Devoid  of  exaggeration,  denigration,  bias  and  drivel.  
Any  past  accounts  received  were  all  checked  and  accurately  recorded.  
Authentic  in  this  way,  it  is  a  pure  story  of  liberation.  
eJ-HR.-82?-9%-3,A=-IA-:#R<-=R-/A,, YA.-0:A-3,<-;%-uR%?-:.A:A-
$4$-o/-.,, $;R-3J.-z/-($?-g$-2g/-=J$?-28$?-/?,,
1/-2.J:A-$%-2?-?-$?3-36K?-0<-(R/,,  
  

36  
Master!  We  wish  that  your  dharmachakra  feet34  
Remain  excellently  and  steadfastly  until  the  end  of  existence  
As  the  unshakable  and  dignified  crowning  gem  of  this  land.  
By  this,  may  the  splendour  of  wellbeing  and  happiness  beautify  the  
three  planes.35    

o=-Y?-.3-0:A-i3-,<-VA?-0-.%-,, .?-$?3-2?$?-0:A-.$J-5S$?-3-=?-0?,,
2!/-:6B/-;R%?-GA-{-5K-2g/-0-.%-,, i3-.!<-:UA/-=?-KR$?-3,<-H2-I<-&A$,
Due to writing this holy Bodhisattva's liberation story,
And every mass of virtue accumulated in the three times,
May the lives of all who uphold the teachings be stable,
And may virtuous activity permeate the limits of space.
 
&J?-35%?-3J.-.$J-2:A-2>J?-$*J/-(J/-0R-!k-z-2-3(R$-$A-i3-,<-3.R<-2#?-:.A-/A, eJ-:.A-*A.-GA-
$?%-=?-*J?-0:A-2-aR2-i3?-GA-,$?-:./-?R$?-=-2gJ/-/?, #J2-.R<-.%-~/-%$-$A?-3-2&A%-
0<-!/-IA?-$R-2.J-2:A-5B$-.R<-/$-:PR?-?-2!R.-.J-$8%=$?-<2-:L3?-=-;/-<A%-,R?-0-LJ.-
0:A-,2-2!/-2?R.-/3?-?J;J-.%-3=-/R<-0-<-:2R.-0-9%-$A?-$?J<-uR%?-]-3-<%-.-,A-=R-2001^-
2-115K?-13*A/-VA?-=-3)$-&%-43-8A$-2005^-4/%-#-{R%-2:R,, .$J:R, .$J:R, .$J:R,, ,,
So,  that  is  the  brief  liberation  story  of  Karma  Lhabu  -­‐  the  incomparably  great  spiritual  master.  
Due  to  the  heartfelt  wish  of  the  disciples  born  from  the  master's  speech,  this  was  written  free  
from  the  bonds  of  prosody  and  poetry  and  can  be  easily  understood  by  all,  as  the  style  of  
composition  is  clear.  
 
It  was  written  by  both  Thubten  Sonam  Senge  -­‐  who  has  studied  a  myriad  of  textual  traditions  
over  a  long  period  of  time;  and  the  one  called  Tulku  Norpa  at  the  place  called  Serjong  Lama  
Rung  (Serta  Dharma  Encampment).  It  was  completed  on  the  thirteenth  of  November  in  2001  
and  updated  slightly  in  April  2004.  
Virtue!  Virtue!  Virtue!  
 
 
Translated  by  Karma  Kunga  in  the  Spring  of  2011  at  Sekar  Retreat  Centre.  

                                                                                             
34  The  feet  being  marked  with  a  dharmachakra  (dharmawheel)  is  one  of  the  32  excellent  marks  of  a  great  

being.  

35  The  three  planes  mean  above  the  ground,  below  the  ground,  and  upon  the  ground.  
  

37  

Appendix  1  
Student (Karma Kunga): Would you please say a few words about your family.

Drupon Rinpoche: In my family, well at least from the time that I can remember, there was
my grandmother who was my mother's mother and my uncle who was my mother's brother,
maybe her younger brother. From as early as I can remember, my mother was living
elsewhere. In the family dwelling where I stayed with my grandmother were many relatives
because my grandmother had many children. To name all my relatives that lived with us
would take a long time. In brief, I was my mother's eldest child then after me are my brother
and sister, who are twins. Then there is my youngest brother and below him my youngest
sister. However, my mother died whilst giving birth to my youngest sister and then my sister
also died, when she was about twenty days old; that is how I remember it at least. I was
seven years old when my mother died but I wasn't staying with my mother, I was staying
with my grandmother and my mother and father were in another family dwelling. My father
wasn't my real father but my stepfather, as he married my mother. All the same, I called him
dad and he called me his son and loved me as such.

When I was thirteen, all the different relatives of my household went their separate ways, so
that we became a family of five:36 my grandmother, my uncle, my sister, my cousin and me.
My cousin married and left when I was about twenty, so it became just the four of us. My
brothers were staying with my father.

Student: Was that a long way from where you were staying?

Rinpoche: Often, although we were in different dwellings, we were sort of together most of
the time. We were nomads, sometimes we stayed in the same place and other times we
were quite far apart, but mostly we all went together. From the outside it may have looked
like we were different families but we didn't see it like that, we felt like one family. However,
from quite an early age I didn’t really stay with my family much, as I was either in solitary
retreat places or studying in the monastery.

My brother (Shamzang - byams bzang) became a monk in Tsa Tsa Monastery at a young
age, before I did. Then, when I was about twenty five my youngest brother (Guru Tseten)
also became a monk. Before this he was like a monk, he would go around doing prayers and
studying etc., but he wasn't a real monk until then. My sister became a nun when I was
around twenty seven or twenty eight.

Student: What is your sister's name?

Rinpoche: She is called Dalmo Tso (dal mo mtsho). She used to have a different name when
she was young but then someone of the same name who lived locally died and it was the
custom for others of the same name to change their name - what was it? Mimon? Anyway,
her name changed to Dalmo Tso. One of my Aunties always used to call her this because
whenever my sister was working, she would do so very slowly and leisurely. The name
means Leisurely Lake. Now everybody just calls her that. She got another new name when
she became a nun but I don't remember it. Everybody just calls her Dalmo Tso - whatever
she does, she does slowly, slowly.

Those who have been the kindest to me in this life are my grandmother and uncle, they
really showed me great kindness.

Student: Did they ever teach you any Dharma?

                                                                                             
36  In  Rinpoche’s  homeland  even  if  you  didn’t  stay  at  home,  as  long  as  you  didn’t  marry  and  set  up  your  

own  home  you  were  still  counted  among  those  who  stay  at  the  family  dwelling.  
  

38  

Rinpoche: They never really taught me Dharma as such, but my uncle could read very well
and he had great faith in the Dharma. Sometimes he used to read us life stories like the one
about Drimay Kunden, a famous Indian Bodhisattva who gave his eyes and child away in
generosity to those in need. Grandmother and I would cry when we heard these stories
about the difficulties he endured and his acts of generosity. I remember that.

Student: What is your clearest childhood memory?

Rinpoche: I killed a rabbit. I always think about that. I was a nomad, so I used to have to go
out and look after our livestock. At this time I was maybe nine or ten and I was with my
relative. We weren’t of the same parents but we lived together. He was my aunt’s child, he
was younger and I was older. Sometimes rabbits become a bit odd, and don’t move at all.
Whether this happens in other places or not I don’t know, but they totally freeze I think
because of fear. That’s probably it, but I don’t really know what happens. Anyway they just
become paralysed and start shaking. We came across one like this and I can’t remember if it
was me or my cousin but one of us threw a stone at it and it fell over. I went over to it. It was
only small. It wasn’t dead but just lying there shaking it really seemed to be suffering a lot.
Then I thought “Ohhh what can I do for it,” but there was nothing we could do for it, so I
thought it would be better if it died quickly. So I picked up a big rock and closed my eyes like
this, and hit him with it. I really think about that a lot. Then we made a hole in the earth and
buried it. We were just kids, we didn’t know what to do. I always think about it.

Student: And what is your happiest childhood memory?

Rinpoche: My happiest memory? I can’t really remember, I can’t think of a particular time
where I could say “this” was my happiest time. This used to be quite nice: when I was young
my Grandma used to clean out my ears. I used to find that very pleasant. We didn’t have
cotton buds like we use today, she used to cut off a twig from a specific plant and she would
take some of the wool from her clothing and wrap it around the twig and I would sit on her
knee. It used to feel very nice.

Student: Were you living in a yak-skin tent at that time?

Rinpoche: Yes, that’s right, we stayed in a tent.

Student: How many people stayed in one tent?

Rinpoche: When I was young there were thirteen or fourteen of us in one tent.

Student: So many! Was it a big tent?

Rinpoche: Quite big.

Student: How big compared to this room? (We were in Rinpoche’s bedroom, which is maybe
11 by 9 feet).

Rinpoche: Oh a lot bigger, maybe four times bigger. You won’t know about this but a tent is
made of sections of fabric held up by wood, so we use these sections to determine how big
a tent is. Our tent had fourteen or fifteen sections. A small tent would have nine or ten
sections and a large tent would be made from twenty sections.

Student: I’m not sure whether you’ll appreciate me asking about this, but in your biography it
says that when you were born there were “auspicious signs.” Those who are familiar with
such things will know straight away what this could be referring to, but for those of us less
familiar with all this, would you please say a little about it?
  

39  
Rinpoche: I don’t know what happened at my birth, but generally when Tibetans say there
were “auspicious signs,” it means special occurrences or manifestations. One thing, for
example, is that the sound of a conch being blown can be heard, but it will be self-sounding
with unknown origin. That’s strange isn’t it, not normal? Another thing is that rainbows
spontaneously appear, without the normal conditions that produce them. Then a butterlamp,
which would usually burn for a day, would last for two or three days, or pots of water turn into
pots of milk. So it’s amazing phenomena that they are talking about, special occurrences.

Student: Can you give us an example of what occurred when you were born?

Rinpoche: I don’t know - they know - how would I know? I was just a baby.

Student: It also says in your biography that when you were young, if you saw people killing
animals or mistreating them, you would cry and get upset?

Rinpoche: That really is true. We were nomads and on top of that Khampas, so every year
we would kill a lot of animals because we ate a lot of meat. But when I was young, if I saw
the slaughter of the animals I would cry so much. I remember that very clearly. Each family
would slaughter their own animals for meat and in my family I had two uncles who would do
this. If I saw them do it I would cry and become very upset, so they used to lie to me or take
me out somewhere so I wouldn’t see - this I now know. Saying that, although I used to really
feel for the animals I would still eat the meat and found it very tasty. So at that point I
wouldn’t really think, “Oh this is that animal’s meat - I’m not going to eat it,” I didn’t really
understand it like that. Were I to see the actual slaughter then I’d scream and shout. I was
just a kid so they used to fool me or take me out somewhere.

As I got older my compassion became less and less. If I see animals being killed now, I still
don’t like it but it’s unlikely that I’ll scream and shout. When I was young though I really did
have great love and care for animals and really felt for them. I was just naturally a
compassionate child.

Student: Previously you mentioned that from a young age you used to alternate between
staying with your family and staying at the monastery. How did that work?

Rinpoche: Up until the age of twelve I mainly stayed with my family. Then once I had really
become a monk at the monastery I stayed with my family very little, but on the other hand I
also didn’t stay at the monastery very often because I had to go and do prayers in people’s
homes. People would request me to go and do prayers like reciting the words of the Buddha,
the Pema Kathang, The Ten Level Sutra, oh many different things. So I was going all over
the place doing prayers. Each year I would spend most of my time doing prayers and pujas,
but mainly prayers because I could read well. For example if someone dies then we have a
tradition of doing prayers for that person for fifty days, so I would stay with their family for fifty
days and recite from morning until night. In one day I could recite the Sutra of Liberation
maybe eight times.

Student: Would you go by yourself?

Rinpoche: Sometimes I would go by myself; sometimes there would be many of us.

Student: How long did this continue for?

Rinpoche: From the age of thirteen or fourteen up until I was eighteen. From the age of
eighteen I went to do the preliminary practices and stay in retreat, then I never had the time
to go to people’s homes after that.

Student: What was the system for going to people’s homes? Was it people who knew you
who invited you or did a family approach the monastery and ask for some monks to be sent?
  

40  
Rinpoche: In my homeland there was no tradition of contacting the monastery in order to
invite monks. People would invite those monks that they knew; they would think “Oh they
can read well etc., we should invite them.” Then they would ask, “Could you please come to
my home to do some prayers?” They would bring a horse for them to ride, or the Sangha
member would find their own way there.

Student: At that time you were very young. Don’t people prefer older, more experienced
lamas?

Rinpoche: Generally they may prefer older monks or lamas but the people really feel that
there is great benefit in the scriptures being read, and I used to read really quite well. I would
start at around six o’clock in the morning and finish around seven o’clock in the evening; I
would recite continually and only stop at meal times. Therefore, I would read a lot each day,
which really pleased them, so it meant I always got asked to people’s homes.

Student: Did you have to travel a long way to do this?

Rinpoche: Sometimes I had to go a really long way because most of these families were
nomads and they’d move around.

Student: And the monastery didn’t mind you being away so much?

Rinpoche: As long as we didn’t have commitments in the monastery then we were all
allowed to go out to do prayers.

Student: It says in your biography that when you were around fourteen you went with a
friend to Lhasa – how far is Lhasa from your homeland and how did you travel?

Rinpoche: From my homeland to Lhasa it must be over a thousand kilometres. I can’t

remember exactly how many but it’s a long way. However, from my area many people make
the journey because everybody considers the Jowo wish-fulfilling statue of Lhasa to be very
holy. So from a young age I’d heard about this statue and read about it in the scriptures. If
people had money they would go by motor vehicle. Otherwise they had to go through quite a
lot of difficulty to get there.

Student: I’m sure that people didn’t have their own cars though, did they?

Rinpoche: No, nobody had their own vehicle but people would get a ride in a lorry that was
transporting goods; there was a fixed rate for people going to Lhasa. I didn’t have any
money though, not a single penny. My friend had two yuan but that is next to nothing. These
days if you have two yuan or not makes no difference, back then it made a little difference.
So we had to walk.

At that time there was a revival of Dharma in Tibet, and it was quite new again. In general
there weren’t many monks and especially there were very few young monks, as they weren’t
allowed for a long time. So everybody we met treated us quite well.
It took us exactly a month - well a month and a day - to reach Lhasa. We left on the twenty
fifth of the month and arrived on the following twenty fifth day. Sometimes we walked;
sometimes we got a ride in a truck. We couldn’t pay but we’d plead them to give us a ride. If
they were kind then we’d get a ride and if not we wouldn’t. All the same it was very pleasant,
we didn’t endure too much hardship.

Student: Where would you sleep at night?

Rinpoche: We would sleep on the ground, or if there was a house we’d ask if we could stay
the night.

Student: Was it not very cold sleeping outside?

  

41  

Rinpoche: Yes but we were kids and by bedtime we were so tired we’d be unaware of it.
We spent about fourteen or fifteen days in Lhasa and the journey back took us a little longer,
maybe a month and seven or eight days. In all we were away for about three months.

Student: Which holy sites did you visit in Lhasa?

Rinpoche: I was just a kid; I didn’t know what places to go to in Lhasa. I went to the Potala
Palace, to the Jokhang and to the three monasteries of Drepung, Ganden and Sera, and
then came home. I was only young and didn’t know which were the places to visit. Of course
the main thing is the Jowo.

Student: Was there a special feeling when you saw the Jowo?

Rinoche: Not really, I made a few prayers and offered a little money; I can’t really remember
anything being particularly special.

Student: Previously you told a story about the first time you met a westerner on a trip to
Lhasa; was it on that occasion?

Rinpoche: Yes that’s right. I was fourteen at the time and I’d never seen a westerner on
television or anywhere. In Lhasa was the first time I saw one. I was going towards a shop
and a westerner came out and held up the shop’s door-curtain for me. He was being very
respectful and pleasant but to me he looked so strange. I thought it must be a ghost -
strange eyes and skin, a big nose and red hair - everything about him looked different; I
didn’t dare walk through the doorway. He seemed to be very gentle and respectful but I
thought, “Who is this? Maybe a ghost!” Even though he didn’t seem to have any ill intent
towards me I still didn’t dare enter the shop.

When we were on the road we were forever playing and joking around. One of us would
throw a stone at the other and the other one would throw one back etc.; we were kids so we
enjoyed messing around.

Generally we would walk about twenty kilometres a day, sometimes further. One day we
walked around eighty kilometres. We started at three or four in the morning and walked until
about eleven at night. We weren’t that tired though, as it was on the return journey we were
in good shape and our legs were strong by then. Usually, though, we’d walk twenty
kilometres in a day and we’d be messing around as we went.

Student: Was getting food a problem.

Rinpoche: No, we’d just beg for some here and there as we went; it was no problem.

Student: Do you remember when you first met your Lama?

Rinpoche: Which Lama?

Student: Lama Senge or Lama Karma Sherab.

Rinpoche: Yes I remember. I’d heard many times what good Lamas they were.

Student: Were they both the retreat masters for Tsab Tsa Monastery?

Rinpoche: No, Lama Karma Sherab was the retreat master and Lama Senge was in retreat
but he was like the retreat manager. If there was a matter of great importance then Lama
Senge would be consulted, but he didn’t really have to do very much. He had authority
because everyone had faith in him and held him in great respect.
  

42  
Student: How far is the retreat from the monastery?

Rinpoche: About two kilometres.

Student: Is it really remote?

Rinpoche: Yes, it’s a good place for retreat.

Student: Did Lama Senge stay within the actual retreat?

Rinpoche: No, he stayed outside of the retreat but close by. Before I entered the retreat I
stayed outside in a small dwelling and completed a set of preliminary practices close to
where Lama Senge stayed. I received teachings for these from Lama Karma Sherab and
then Lama Senge gave me supplementary teachings regarding these instructions. He didn’t
have to but he did. He used to say that he wasn’t a lama but just an old man. It was quite
difficult to get teachings from him.

Student: Was it after you had finished the preliminary practices that you entered the formal
retreat?

Rinpoche: Yes.

Student: Did you do another set of preliminaries once in retreat? And was it a traditional
three year, three-fortnight retreat?

Rinpoche: Yes.

Student: What was the timetable like when you were in retreat?

Rinpoche: It was a very tight timetable. The first session was either three or three thirty in the
morning until six. The next session was from six thirty until twelve noon.

Student: A single session of five and a half hours?

Rinpoche: Then from one o’clock until three o’clock were Mahakala prayers, after which was
a ten minute break before we started again at three fifteen. This session finished at seven
o’clock or maybe six thirty, when we had a half-hour meal break. Then we practised until
eleven at night. This schedule was the same every day other than on special days like the
twenty-fifth day when we only had half an hour for lunch. Usually though, we’d get an hour’s
lunch break and thirty minutes in the morning and thirty minutes in the evening.

Student: You give many teachings in the retreat centres. Did Lama Karma Sherab give many
teachings inside the retreat?

Rinpoche: No, not too many.

Student: But at the beginning of each new practice he would give instructions?

Rinpoche: At that point we didn’t do the traditional Karma Kagyu retreat programme. First we
would do the preliminaries and then we would do Dorje Sempa from the Minling tradition. As
it says in the biography the Karma Kagyu tradition of retreat was only established later.

Student: What did you do after the retreat?

Rinpoche: Once the retreat was finished I became the retreat master and I made a few
changes. We started to follow the traditional Karma Kagyu programme of The Six Yogas of
Naropa.
  

43  
Student: Wasn’t there a slight gap between the end of your retreat and becoming Retreat
Master, because it says in your biography that you went to Palpung amongst other places to
receive teachings and transmissions etc?

Rinpoche: When the retreatants were doing their preliminaries I went to receive teachings
and so on.
To be continued…
  

44  

Appendix  2  
Longlife  Prayer  for  Karma  Lhagpur  
(Drupon  Rinpoche)  

!,, :(A-3J.-3$R/-0R-5K-3,:-;?-0-.%-,, i3-0<-o=-2-;A.-28A/-:#R<-=R-;A?,, .0=-

w/-]-3-!k-z$-1<-3(R$ {-5K-82?-0.-2{=-2o<-2g/-I<-&A$
Immortal  protector  Amitayeus,  Boundless  Life;  
Namgyalma,  the  All-­‐Victorious;  and  White  Tara,  the  Wish-­‐Fullfiling  wheel,  
Let  the  life  of  the  glorious  lama,  Karma  Lhagpur,  
Remain  steadfast  for  a  hundred  aeons.    
 
1=-(J-2-i3?-.0=-:LR<-$?R$-=-VJ=,, HR.-/A-L-V=-.%-;R/-=-$/?-0,,!k-z$-1<-
82?-0.-2g/-/?-G%-,, 2.$-?R$?-HR.-v<-aR2-/?-LA/-IA?-_R2?,,
The  majority  of  people  are  busy  hoarding  wealth,  
Whilst  you  keep  to  the  virtuous  practice  of  an  ascetic.  
Karma  Lhagpur,  may  your  life  be  ever  long;  
Grant  us  your  blessings  so  that  we  can  train  to  be  like  you.  
 
$8/-i3?-:)A$-gJ/-L-2-#R-/<-$;J%-,, HR.-/A-3.R-o.-!/-=-.%-0-(J,, !k-z$-1<-
82?-0.-2g/-/?-G%-,, 2.$-?R$?-HR.-v<-aR2-/?-LA/-IA?-_R2?,,
Others  are  solely  distracted  by  worldly  activities,  
Whilst  you  train  greatly  in  all  the  sutras  and  tantras;    
Karma  Lhagpur,  may  your  life  be  ever  long;  
Grant  us  your  blessings  so  that  we  can  train  to  be  like  you.  
 
3#?-0-:$:-8A$-*3?-=J/-$/.-V=-;%-,, HR.-/A-,R?-.R/-*3?-28J?-3,<-KA/-0,,
!k-z$-1<-82?-0.-2g/-/?-G%-,, 2.$-?R$?-HR.-v<-aR2-/?-LA/-IA?-_R2?,,
Some  scholars  are  without  the  key  practice  instructions.  
You  however,  have  practiced  to  perfection  the  meaning  of  what  was  taught.  
Karma  Lhagpur,  may  your  life  be  ever  long;  
Grant  us  your  blessings  so  that  we  can  train  to  be  like  you.  
 
3#?->A%-P2-:$:-:PR-.R/-=-3A-.IJ?,, :R/-G%-HR.-/A-$8/-=-z$-2lJ-2:A,, !k-z$-
1<-82?-0.-2g/-/?-G%-,, 2.$-?R$?-HR.-v<-aR2-/?-LA/-IA?-_R2?,,
Some  scholars  and  practitioners  take  no  delight  in  benefitting  beings.  
You,  however,  have  exceptional  loving  care  for  all;  
Karma  Lhagpur,  may  your  life  be  ever  long;  
  

45  
Grant  us  your  blessings  so  that  we  can  train  to  be  like  you.  
.J-v<-lJ-$&A$-;A.-GA-$?R=-2+2?-0<,, KR$?-.?-o=-2-Y?-2&?-LA/-2_2?-GA?,,
)A-v<-(R/-0:A-.R/-29%-:P2-/?-G%-,, 2N->A?-2.J-=J$?-1/-?3-5S$?-I<-&A$,
Having  prayed  one-­‐pointedly  in  this  way,    
And  by  the  blessings  of  the  buddhas  and  bodhisattvas  of  all  times  and  directions,  
May  the  excellent  aims  of  these  prayers  be  accomplished  just  as  we  have  wished  them,  
And  may  they  cause  a  perfect  abundance  of  auspiciousness  and  wellbeing.  

&J?-..-0-.%-3R?-$?-%J?-:L%-.%-*R->?-GA?-o.-$+3-0:A-K$-:5=-]-3-3(R$-$A?-2{=-3-$/%-2-28A/-O-
:$-2?-$?R=-2-2+2-0:R,,
In  accord  with  the  request  of  Prostration  Lama,  whose  being  is  filled  with  faith  and  devotion,  and  
renunciation  and  weariness,  the  one  of  Thrangu  made  this  prayer.  
 
Translated  by  Karma  Kunga  in  the  summer  of  2011  at  the  Sekar  Retreat  Centre.