achi life story

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Life story of Dharma Protector, Achi Chökyi Dolma

Translated by

Tashi T. Jamyangling


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© 2010 by Tashi T. Jamyangling All rights reserved. No part of this translation may be reproduced in any form or by any means without the translator’s permission in writing.


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Acknowledgements I am deeply thankful to Tara Foundation of Germany for financing the translation of a number of sacred texts from Achi Beubum including this. I thank His Holiness Drigung Chetsang Rinpoche for sending me a copy of Songtsen Library’s Achi Beubum. I equally thank Nagchu Konchok Tsultrim for his active part in it. I thank Adhak Tripa, Wangyal Rinpoche, for lending me his copy of Gelong Tenzin Nima Rinpoche’s Achi Beubum, and Lamkhyen Gyalpo Rinpoche for sending me a copy of his text, which he got from late Khenpo Togdrol Rinpoche of Ladakh. These three copies were extremely useful in resolving slight variations in words, spellings and grammar. I thank the following for helping me with clarifications on various names, terms and concepts: Khenpo Konchok Rangdol of Kagyü College and Nagchu Konchok Tsultrim of Songtsen Library Last but not least, I thank my wife, Genyenla, for helping me with the proofreading.


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Homage to Guru1, Deva2, and Dakini3. I prostrate to the assembly of Lamas, Yidam Deities, and Dakinis. Achi Chhökyi Dolma is exclusively the Dharma protector of the glorious Drigung Kagyü tradition. Also known as the Richly Endowed Glorious Lady of Nanang,4 and the Liberator of the Holy Dharma , Achi possesses incalculable power, might, and supernatural abilities. The compassionate Achi incessantly looks after and protects all teachings, without exception. Whosoever practices Achi, her blessings come immediately. She is the epitome of supreme auspiciousness and perfect-abundance of everything. In order to follow the path shown by Achi, first there is the part dealing with faith (in Achi) and her authenticity, and secondly her teachings. The first has two segments: The class to which (Achi) belongs, and her life story. 1. The class In the life story, bsKang Yig Nor Bui PHreng Wa5, written by the source of all of our temporary and ultimate benefits and happiness without exception; the Lama of the three realms of existence; the one who was prophesized in numerous sutra and tantra teachings of the glorious Lord Buddha; and known to all by the supreme name Ratnashri; and the incomparable one has written,

“Vajradakini6, the secret re-emanation has come from the land of Odiyana7 as Achi Chökyi Dolma.”

Achi appears, to the pure perception of beings, from the unobstructed self-expression of the unborn and unimpeded pure-space-mind of the victorious ones of the three times without exception, as Buddha, who guides, to esoteric tantric beings; as Five Buddha classifications and their consorts,8 etc. These are written in numerous new and old tantras. Each of these (Buddha and consort) classifications, in essence, subsumes all the five classifications. In particular, the classification of this Dharma Protector herself belongs, as it is evident in the quotation cited above, to the Vajra classification. Whether it be the real manifestation or its re-manifestation, generally speaking, Achi appears in a myriad of Wisdom and Karma Dakinis in very important holy places.


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Manifested as protector and the guardian of the region is also called Local Guardian Dakini (kshetrapala). According to the minor Chakrasamvara Tantra and others, Achi manifested as one of the gathering of seven Karma Mamos9 in Zhutö Tidro. From this manifestation, Achi willfully entered her mother’s womb and came as the Dharma Protector. This is called re-emination. Achi Chökyi Dolma said, “I have been the Activity Consort of Padmasambava at Terdrom10. Driven by karmic destiny, I went to Dentö Tsug Ngur11.” 2. A brief life story of Achi Achi was born in Zhutö in Drigung. Her father was Jowo Pal of Nanang clan, who possessed supreme power of esoteric Nyingmapa practice of union and liberation12. He was so powerful that he could, actually, engage the glorious goddess, Palden Remati13, to carry out the four activities14. He was a great sublime being who was both learned and liberated. Achi’s mother was called Dringdza Darjam. Achi’s birth was marked by numerous auspicious signs. Immediately after her birth, Achi spoke these words, “My birth will be known everywhere.” That place, where Achi was born, was named “Kyé-dag” (meaning famous birth). Gradually, this name bastardized as Té-da. Achi was given the name, Chökyi Dolma. Chökyi Dolma became extremely well known. When she was almost seven years, she would , again and again, say to her parents, “This place is not where I reside. I have connection with Kham through aspiration prayers.” Achi would describe the land and the town and tell her parents that she was going there. Achi ran away with a merchant caravan of Kham15. When they were nearing Denyul, she said to the merchant travelers, “This is not where I shall live. I must proceed.” In a town called Tsung Ngur in Dentö16, Chökyi Dolma went to the house of Amé Tshultrim Gyatsho and told him how and why she came from Central Tibet. He was a pure descendent of Drugyal Kyura Clan, who excelled in many worldly disciplines and skills. Amé Tshultrim Gyaltshen responded by saying that he had no mundane cravings.


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“Aside from this,” Amé Tshultrim Gyaltsen continued, “I have very little means and have no desire to get married either. Besides, I cannot afford a marriage party nor can I find someone to lead the ceremony.” Amé Tshultrim Gyaltshen told Chökyi Dolma that it would be better if she went wherever else she liked to. “It is not because I have great craving for mundane life,” again said Chökyi Dolma. “I am here because there is interdependent origination in place to give birth to many great sublime beings through our union, who will serve the precious teachings of the Buddha.” “Now, do not be intimidated by lack of wealth and prosperity,” Chökyi Dolma said to Amé Tshultrim Gyaltshen. “I’ll get them.” That very night, the marriage ceremony leader was called in. Next day Chökyi Dolma said, “All my relatives are in Tibet,17 which is too far.” She added that her wedding guests were the members of the merchant caravan, who were in the area, and she sent out the word to all of them. Amé Tshultrim Gyaltshen and his group were scared stiff. “We are barely able to make ends meet. What can we do for the guests?” They panicked. Chökyi Dolma made the sound of Phat18 once and miraculously produced a skull from her left breast pocket. With the sound of another Phat, she produced a hand drum from her right breast pocket. “Please put in here whatever you have for the turning of the wheel of accumulating merits19,” she said, and held out the skull. A right front leg of a lamb was offered to Chökyi Dolma. She said, “Yes, it is of great interdependent origination.” “I’ll bear four sons,” she continued. “These sons will, directly and indirectly, turn out to be great sublime beings who will serve the Buddha Dharma,” and she played the hand drum. An incalculable amount of various food and drinks appeared as if rained down. The guests were entirely pleased with food and drink. Chökyi Dolma gave a twelve-eyed Dzi20 to the ceremony leader and fulfilled her initial prophesy. Thus living a life in accordance with the ways of the world, Chökyi Dolma gave birth to four sons. They were Namkha Wangchhug, Pekha Wangyal, Namgagpa Sönam Pal, and Kathung Druzhi.


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All the sons were raised with care. When grown up, all of them were naturally bright in their senses and embodied numerous human qualities. It was in those days that Achi wrote her own sadhana21 or practice texts of herself. “I have willfully taken birth,” Chökyi Dolma said. “I am here, due to aspiration prayers, to spread and protect the precious Buddha Dharma. I grant common and supreme attainments (siddhis)22,” she added. With these words, she took her close followers into a deep cave and brought one complete corpse endowed with special qualities. Many of them, who dared to partake of the corpse as ganacakra substance received common and supreme siddhis. The lesser fortunate ones, who had meager accumulation of merits, who were blinded by wrong view, and who did not dare to partake of the ganacakra substance, were deprived of the siddhis. Chökyi Dolma said, “Finally, all my physical bodily work is complete. Now the sons of my lineage will have the essence-teachings that are especially more exalted than the general Buddha Dharma, and I shall be its protector.” “I will,” she said, “protect and look after 15 generations of people who practice my sadhanas.” Her last words were, among other things, “Call me, when it is really necessary,” and departed to the celestial Khechara23 of the pure space of enjoyment. Peka Wangyal had four sons. The youngest, Neljor Dorje, was Kyobpa Jigten Sumgön’s father. Going backwards from Kyobpa Jigten Sumgön to Chökyi Dolma, she becomes Achi, meaning grandmother. The actual line of transmission of Achi Chökyi Dolma is as indicated in Achi sadhanas. The revelation of practice instructions are in separate compilations24. This life story of the Dharmapala was put together by the bearer of the name, Wang Ratna25. Let auspiciousness prevail.


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1 Skt. Guru, Tib. Lama: spiritual teacher 2 Skt. Deva, Tib. Yidam: according to the tantra, Buddhas and Bodhisattvas that you worship and follow 3 Skt. dakini, Tib. Khadro: 1) yoginis with the attainment of supreme siddhi 2) goddesses born in purelands 4 An important family clan in early Tibet 5 Jewel Garland of Atonement, written by Drigung Kyobpa Rinpoche 6 One of the five Dakinis:

1) {rDo rJe mKa’ ‘Gro} Vajra dakini 2) (RinChen mKa’ ‘Gro} Ratna dakini 3) {Pad Ma mKha’ ‘Gro} Padma dakini 4) {Las Kyi mKha’ ‘Gro} Karma dakini and 5) {Sangs rGyas mKha’ ‘Gro} Buddha dakini.

7 North-West of ancient India where Guru Rinpoche was born 8 Five Male Buddhas and their corresponding five female Buddha consorts

1) {rNam Par sNang mDzad} Vairocana 2) {Rin Chen ‘Byung lDan} Ratnasambhava 3) {Mi bsKyod Pa} Akshobhya 4) {‘od dPag Med} Amitabha 5) {Don Yod Grub Pa} Amoghasiddhi

Five Female Buddhas: 1) {dByings Phyug Ma} Queen of Space 2) {Sangs rGyas sPyan Ma} Buddha-Lochana 3) {Mamaki} 4) {Gos dKar mo} Pandaravasini 5) {sGrol Ma}Tara

9 Female divinities manifested out of dharmadhatu but appearing in ways that are relative and easily understood by samsaric beings. They have both ultimate and relative aspects. 10 Literally meaning treasure chest (of hidden esoteric teachings), it is situated near Drigung Thel monastery where Guru Padmasambava spent many years meditating.


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Drigung Terdrom 11 Area around Ga Kyegu Dho (Yu Shu town) and Kyura Drag the famous fist seat of Kyobpa Jigten Sumgon. 12 Experiencing and attaining liberation through the union of male and female practitioners. 13 Wrathful form of Sarasvati who is the goddess of wisdom and learning. 14 Tib: Las bZhi: four enlightened activities including 1) peaceful, 2) increase, 3) subjugation, and 4) wrathful. 15 Tib. Kham: Eastern Tibet, the land of the Khampas 16 Tib. ‘Dan sTod (Dentö): Dentö is where Kyura Drag is in today’s Yu Shu county in Qinghai Province. The capital of this county was known as Ga Kyegu Dho in olden days. Kyra Drag (picture below) was the first base/seat of Drigung Kyobpa Rinpoche.

17 Tib: Bod meaning Tibet, here, refers to Ü-tsang regions of Tibet. Tib. Bod Chenpo meaning Greater Tibet refers to the entire Tibetan land consisting of Ü-tsang, Kham, and Amdo.


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18 Skt. tantric word or command to split, burst, or shatter. A tantric command to conquer all pernicious and evil things and summon, in their place, peace and happiness. 19 Skt. ganacakra puja: A tantric prayer session of making offerings during which all the objects that please the five senses, in particular various food and drinks, are blessed as wisdom nectar and then offered to the three roots (Lama, Yidam Deity and Dakini) and your own body as the mandala that embodies the three divine seats (the seat of aggregates as male and female Buddhas, seat of sense-sphere as male and female Bodhisattvas, and seat of limbs as male and female wrathful deities. 20 Tib. gZi: indigenous Tibetan bead. These are mainly oblong, round, cylindrical or tabular shape pierced lengthwise. These beads have caught up with the Chinese, who call them “Heavenly Beads.” These beads usually come in 1-21 eyes, and in some rare cases with the four geometric shapes of the Four Enlightened Activities as well as other auspicious shapes. Today, the gZi (Dzi) market is completely flooded with fake ones made by the Chinese.

21 Skt. Tantric liturgy and procedure for practice usually emphasizing the development state. A typical sadhana structure has a preliminary part including the taking of refuge and bodhicitta mind generation; a main part including visualization of the deity involved and recitation of the mantra; and a concluding part with dedication of merits. 22 Skt. siddhi: Common siddhi/attainments:

1) siddhi of invisibility pills. When put in the mouth, one becomes invisible to others and can shape-shift to whatever form desired. 2) eye medicine siddhi enabling one to see all phenomena of the world, normal or microscopic. 3) underground treasure siddhi enabling one to produce treasure vases from the earth and give out to sentient beings to their hearts’ desire. 4) enchanted sword siddhi enabling one to fly in the sky by holding the sword. 5) sky travel siddhi enable one to travel in the sky from one place to another. 6) invisibility siddhi. Smearing the substance-dot on the forehead makes one invisible. 7) immortality siddhi and 8) siddhi of overcoming diseases.

Supreme siddhi: unsurpassed attainment that is beyond samsara or impermanent existence.


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23 Skt. Khechara, Tib. mKha’ sPyod Zhing: The Buddhafield of Vajra Varahi 24 Collected works of Gyalwa Kunga Rinchen (1475-1527), the 15th successor of Kyobpa Jigten Sumgon 25 Another name for Gyalwa Kunga Rinchen, the 15th successor of Kyobpa Jigten Sumgon.

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