A biography of H.H. Kyabje PabongkaRinpocheby admin · July 9, 2010

H. H. Pabongka Rinpoche Dechen Nyingpo Jampa Tenzin Trinlay Gyatso was one of the most

illustrious Buddhist masters of the 20th century. This biography of H.H. Pabongka Rinpoche was

taken from H.E. Tsem Rinpoche’s blog along with some of Rinpoche’s own personal comments.

H.H. Kyabje Pabongka Rinpoche (1878-1941)

Pabongka Rinpoche Dechen Nyingpo Jampa Tenzin Trinlay Gyatso was one of the greatest

masters of the 20th century and one of the most influential teachers in Tibet. He had acquired the

teachings from the Sakya, from the Nyingma, from the lineage of Ganden Tendzin* and Ngulchu

Dharmabhadra, and collected other valuable teachings from various venerated sources during his

lifetime.

In 1959 when many Tibetans departed Tibet, Pabongka knew that he would not be able to

leave. Therefore, he carefully transmitted all these important teachings to a single heart disciple,

Trijang Rinpoche, who became the Tutor of the 14th Dalai Lama. In this way, all the

transmissions could then be securely passed on to His Holiness, as well as, the other high Lamas of

Gelugpa. This becomes the living foundation that is the Gelugpa Lineage we have today.

*Extracted from page 35 of Vajra Yogini Teachings by Kyabje Gelek Rinpoche (Publisher: Jewel

Heart). This refers to Ganden Tenzin Namnyi and Ganden Dhargyey, who were master and

disciple, and who took the teachings from the Sakya tradition and gave it to Ngulchu

Dharmabhadra. The two Gandens are not so well known but Ngulchu Dharmabhadra is very well

known and very famous.

H.H. Kyabje Pabongka Rinpoche

AUSPICIOUS BIRTH

Pabongka was born north of Lhasa at a town called Tsawa Li in the Yeru Shang district of the

state of Tsang in 1878. His family was part of the nobility and had owned a modest estate called

Chappel Gershi. It is said that on the night when he was born, a light shone in the room and

people outside the house had a vision of a protector on the roof.

As a child, he exhibited unusual qualities and was taken before Sharpa Rinpoche Chuje Lobsang

Dargye, one of the leading religious figures of the day. Later on, he was found to be a

reincarnation of the Changkya line, which included the well-known scholar Changkya Rolpay

Dorje (1717-1786). The Lamas of this line had done much teaching in the regions of Mongolia

and China, including in the court of the Chinese Emperor himself, and to be the Royal Tutor to

the Emperors, that Lama must have been highly attained. This regal position has enabled him to

accomplish a great deal for Tibetan Buddhist institutions in China, Mongolia, and Tibet.

Changkya Rolpay Dorje was also the student of the Seventh Dalai Lama and a teacher of the

Eighth. He was an important lineage holder in several adept traditions of both Father and Mother

Tantras.

However, the name “Changkya” had strong Chinese connotations. As the Tibetan government and

people were already sensitive to the pressures put on them from China, the name “Changkya” was

ruled out and the boy was declared to be “Pabongka” instead.

A statue of Changkya Rolpai Dorje.

There was a small monastery atop the rock named Pabong. Hence, he was eventually recognized

and enthroned as the late abbot of that monastery. For this reason, Rinpoche is documented as the

second Pabongka and was sometimes referred to as “Pabongka Kentrul”. It is commonly believed

that he was also the reincarnation of Tsako Ngawang Drakpa, one of the main disciples of Lama

Tsongkhapa and founder of Dhe-Tsang Monastery.

It was Sharpa Chuje Lobsang who foretold that if the young boy was to be placed in the

Gyalrong House of Sera Mey College, something wonderful would happen with him in the future.

A LIVING HERUKA

Pabongka Rinpoche’s full name was Kyabje Pabongka Jetsun Jampa Tenzin Trinley Gyatso Pel

Sangpo, which means the “Lord Protector, the one from Pabongka, the venerable and glorious

master whose name is the Loving One, Keeper of the Buddha’s Teachings, Ocean of the Mighty

Deeds of the Buddha”. He was also affectionately known as “Dechen Nyingpo”, which translates

into “Essence of Great Bliss” or “The King of Bliss from the Palace of Bliss”, meaning a highly

attained being who is already one with Heruka.

He was an extraordinary master for the Heruka Body Mandala and the Vajrayogini practice, and

he had a special responsibility for the Mother Tantra.

There is a famous story of how Heruka actually appeared to Pabongka when he visited Cimburi in

Tibet, where there is an image of Heruka. This is where the Blood Drinker’s mountains are and

this name refers to Heruka Drinker of Blood. Apparently, Pabongka went to this place three–

times during his lifetime.

When he first went there, this image spoke to him, opened its mouth and a tremendous amount of

nectar came out. Pabongka collected the nectar from the mouth of Heruka while in the presence of

sixty or seventy people. This nectar was then made into nectar pills. The Gelugpa’s current nectar

pills originate from there.

It is also stated that this very same cave in Cimburi where Pabongka received the nectar from the

Heruka image was the place where Heruka promised him the following:-

“From now on, for the next seven generations, whoever practices my teaching, I will protect and

help.”

This is why Pabongka is also considered to be a living Heruka. Many people received the Heruka

Body Mandala and every teaching on it from him. And if you happen to fall within that seven

generation category, you are indeed very much blessed.

A LINEAGE IS BORN

At the tender age of seven, Pabongka Rinpoche entered Gyalrong House of Sera-Mey Monastery.

He underwent the usual studies of a monk, earned his Geshe degree and spent two years studying at

the Gyuto Tantric College.

In the monastery, Pabongka did not show much scholarship, as though he was slightly on the dull

side. The Geshes would often insult him and at times, they would even use him as an example to

illustrate ‘lesser intelligence’. He under-studied more than 38 Masters and one of them was Gondro

Kendro Ngulchu.

Although Pabongka Rinpoche’s academic career at Sera Mey College was not outstanding, he did

complete his Geshe degree. However, he only reached the “Lingse” rank, meaning he was just

examined within his own monastery and did not go on for the exhausting series of public

examinations and debates that is required to attain the coveted “Lharampa” level. These would have

been conducted at different monasteries, culminating in a session before the Dalai Lama and his

teachers at the Norbulingka summer palace.

After having passed his Geshe exams, Pabongka began to receive teachings from a very important

Master, Dagpo Jampel Lundrup. Dagpo Rinpoche was just a normal monk and not even an

incarnate Lama. However, under this Master, Pabongka started to develop by leaps and bounds. He

studied the Lamrim and everything began to flourish within him from then on. Dagpo Lama

Rinpoche became his Root Guru.

Pabongka would visit Dagpo Lama Rinpoche in his cave and was sent into a Lamrim retreat

nearby. According to Ribur Rinpoche:

“Dagpo Lama Rinpoche would teach him a Lamrim topic and then Pabongka Rinpoche would go

away and meditate on it. Later he would return to explain what he’d understood: if he had gained

some realization, Dagpo Rinpoche would teach him some more and Pabongka Rinpoche would go

back and meditate on that.”

Dagpo Gompa monastery.

It went on like this for ten years before Pabongka received any Tantra teachings from his Guru.

Gradually, with consistent dedication, Pabongka became a Master of everything, outstanding in

every single thing to the point that even learned Geshes ended up going to Pabongka and—

consulting him.

Even though in the beginning, Pabongka was not a big lama at all in Tibet, he became an

exceptional Master in forty years. He truly became the Master of Tibet in the 1920s through the

1930s, especially of the Gelugpa Tradition.

If we look at today’s Gelugpa Lineage, tracing from H.H. Trijang Rinpoche, H.H. Ling

Rinpoche to H.H. Zong Rinpoche, there is not a lama who is not a disciple of Pabongka

Rinpoche, directly or indirectly. In one way or another, every lineage came through Pabongka.

FROM POVERTY TO GREATNESS

As stated earlier, Pabongka Rinpoche was not high ranking at all and was even considered as a

low ranking person when he first started but he became extremely popular. At that time, he did

not have any ladrang at all.

Pabongka Rinpoche himself often shared how poor he was when he was young. He said,

“When I was young, I had nothing, no wealth at all and on top of that, no food to eat.

Everybody had at least a little bag with barley-flour. For several days, I couldn’t get any food. I

ran from Sera Monastery down to the sand, filled my bag with sand, and put a little barley on

top to smell and taste a bit. I lived on that for several days. This is what I did and look what I

am today.”

It was only much later when he became very popular that he was offered a little retreat-area by

the Ngakpa College of Sera Mey Monastery. They offered him a large retreat complex on the

hillside above Pabongka. The name of this hermitage was Tashi Chuling or “Auspicious Spiritual

Isle”. Pabongka built a small meditation cell around the mouth of a cave located near his

residence. When he was not busy on the road for his extensive teaching tours, he would retreat for

long periods of time to do his private practice and meditations.

As a keen meditator, Pabongka Rinpoche emphasized Lamrim, Lojong and Mahamudra. He had

his own unique way of learning and teaching that yielded the most impactful of results.

Pabongka had two main spiritual qualities from the tantric point of view, his realization and—

ability to present all tantric teachings, and from the sutric point of view, his ability to teach

Lamrim, or the entire graduated path to enlightenment.

He was unique in his ability to bring the complex ancient teachings to the monks as well as to

the lay people’s level of comprehension. Hence, it is through him that a great number of lay

people were able to learn and benefit from the Dharma. For this reason, he was known as the

teacher for the common man and the monks. Similar to Buddha Shakyamuni who taught an

enormous variety of people about 2,500 years ago, Pabongka Rinpoche did not teach from some

predetermined syllabus. Instead, he taught according to the spiritual needs of the listeners. His

influential teachings, coupled with his powerful way of conveying the Dharma made him a respected

spiritual figure of his day.

A GREAT MASTER RISES

It is said that Pabongka’s teachings are so famous that thousands of people would come from far

and wide to attend, especially when he gave initiations or conducted special prayers during festivals.

Pabongka is well known for using his humour to elucidate the teachings. As some teachings could

go on for ten hours, he would intersperse his teachings with jokes and amusing stories laced with

moral values to keep his audience ‘awake’.

One of Pabongka’s great accomplishments was his ability to devise a way to attract and lead his

listeners to every level of the Buddha’s complex and highly technical teachings. On many occasions,

he would address an audience that numbered up to several thousands of people, and yet everyone

could hear him clearly. Back in those days, there were no such things as microphones or speakers.

His voice was that powerful!

Pabongka’s talks and teachings were known to have always left a profound and immediate effect on

the listeners. A story that is worth highlighting is that of Dapon Tsago. He was a member of the

nobility and had held a powerful position in the government that is equivalent to the Minister of

Defence.

H.H. Kyabje Pabongka Rinpoche.

One day, this great general Dapon marched into the hall where Pabongka Rinpoche was giving a

teaching, all decked out in his finest silks and with his long hair flowing in carefully tailored

locks. At that time, this was considered the highest of fashion in Tibet. He had hung a great

ceremonial sword from his belt and whenever he walked, it would make a loud clanging noise of

importance, as if to announce his arrival. However, by the end of the first section of Pabongka’s

teachings, he was seen leaving the hall quietly, deep in thought. He had even wrapped up his

weapon of war in a cloth to hide it, and was taking it home. Later, it was seen that he had

actually trimmed off his warrior’s locks. Finally, one day, he threw himself before Pabongka

Rinpoche and requested for the special lifetime religious vows for laymen. From then on, he was

seen to follow Pabongka around to every public teaching that he gave.

Pabongka was well known to be a realized and complete practitioner of Gelug. Although he did

not say anything bad about other traditions nor discourage them, he always showed the

extraordinary qualities of Tsongkhapa’s teachings.

When Pabongka went to the Eastern Tibet, in an area called Kham, there were many Bonpos

who attacked Pabongka. All the Bons in Kham gathered together and continuously, day and night,

directed black magic against him. There were many incidences and they kept happening numerous

times.

Once, Pabongka was crossing over a high pass and it was all covered in snow. Suddenly a huge

storm appeared and everybody was carried up and down by it. There was quite a lot of damage —

although there was no harm done to human life, there was much material damage. When they

finally made it to the other side of the mountain, Pabongka told everyone not to enter his tent.

He sat in there for a while and when the thunder came, together with lightning, Pabongka would

collect the lightning in his pocket, and kept it there for some time. Finally, he called out to

someone and told him, “Take this here and throw it outside, that way.” And when they threw it

out, they could see a sort of red-coloured light and liquid inside the lightning. This burnt the

grass and everything. Yet Pabongka collected it just like that.

THE GURU OF ALL MEN

It is a well-known fact that people from Lhasa came to see Pabongka Rinpoche every day. They

even had to queue up. Pabongka’s popularity was such that even the Thirteenth Dalai Lama

noticed. At that time, the Thirteenth Dalai Lama was very powerful, holding all political,

economic, military and spiritual power in his reign. However, Pabongka had thousands and

thousands of disciples all over Tibet from the three great monasteries of Sera, Drepung and–

Gaden, to the Government Officials, members of the Court and to the several thousands of lay

people as well. Almost everybody was Pabongka’s disciple. Hence, the Thirteenth Dalai Lama

often observed Pabongka Rinpoche closely, but found no faults.

There was one incident in which Pabongka was summoned by His Holiness to prove that his

Southern Lamrim Tradition, called Shargyu, was genuine. Somehow this tradition was not popular

in Tibet at that time and very little was known about it. Therefore, one could not find much

proof of its source. It was not written anywhere in the regular texts studied in the monasteries.

There were even talks amongst learned scholars of Pabongka introducing a strange system of a

Southern tradition that he learnt from an old monk in some village in a corner of Tibet. Hence,

people were trying to refute the authenticity of this Southern style Lamrim. In this respect, His

Holiness had to do something to intervene and asked Pabongka to provide solid evidence.

The Southern Lamrim tradition was what Pabongka had studied under Dagpo Rinpoche. Being

fiercely devoted to his Root Guru, Pabongka would not tolerate anyone disparaging his Guru’s

name or even remotely implying that his Guru was wrong in any way. So, Pabongka had to send

a letter in reply to the Thirteenth Dalai Lama’s questions.

At first, Pabongka did not think it was so serious. However, upon hearing that without concrete

proof, he would have to declare that his newly-introduced Southern Lamrim tradition to be a fraud

and no one would be allowed to practice it, he was unwilling to risk any injury to his Guru’s

name. So, Pabongka thought for a while and then said to the Manager of his ladrang, “Under

these circumstances, I shall reply. I shall dictate and you go ahead and take notes”.

Then Pabongka quoted, “The Buddha said in this sutra and that sutra and in the collected works

of the Buddha in volume such and such this is written and right at this moment Your Holiness is

sitting in your room and if you look at your back in the third shelf, open that book and read on

page 146 at the back side the 6th line, there it says this, this and then, if you look at your left

side, on the second shelf, the second volume number, this and this, pull that book out and there it

says this, this, this….”

Pabongka continued, “This is the proof from the Kanjur and if you read this book by Asanga

which is available in Your Holiness’s room on such and such a shelf in the outer volume whose

colour is this, and the inner book is this, and then, if you look at line this, line that, page

number this and this, you will find it. And from the Tibetan tradition, look in the works of your

late Master, Purchog Jampa Rinpoche, in volume number four of his collected works, which is in

Your Holiness’s bedroom on such and such a shelf and the colour of the cloth is this and the page

number is that.”

This is the photo of Kyabje Pabongka Rinpoche framed and kept in Kyabje Zong Rinpoche's

audience room in Zong Ladrang, Gaden Shartse Monastery when I (H.E. Tsem Rinpoche) arrived.

Pabongka Rinpoche was so precise and confident in pointing out the details for His Holiness to

find every piece of evidence to support his Southern Lamrim tradition. This letter was then given

to His Holiness’s Chamberlain to be delivered into the hands of His Holiness.

When the Thirteenth Dalai Lama read it, he asked his Chamberlain to take out the exact books

and volumes as described by Pabongka in the letter. Everything was proved right. Then His

Holiness asked his Chamberlain, “Did you know and tell him I would be in this room?” The

Chamberlain answered, “No.” His Holiness did not comment any further.

In another incident, while Pabongka Rinpoche was giving a big teaching, he received an order

from the Thirteenth Dalai Lama to make rain immediately. So, Rinpoche said to his disciples

gathered there at that time that they should say the Lama Chopa. During the recitation of

Migtsema in the Lama Chopa, Pabongka directed his students in their visualization to create a

cloud, and this cloud would in turn shower rain wherever that it was needed. True enough, rain

started to fall where it was needed. Then after a while as the rain continued to fall, Pabongka

made the rain stop as magically as he made it appear. It was said that on that very day, they got

quite a good amount of rain.

Pabongka’s unusual ability to teach was not an integral part of Tibetan culture. It is rather at the

heart of the living transmission of the teachings of the historical Buddha from one great master to

the next. It is, first and foremost, an oral transmission: the master teaches his gifted disciple

continuously until the transmitted knowledge becomes the student’s second nature.

Due to Pabongka’s skill as a Gelugpa master, the Thirteenth Dalai Lama requested Kyabje

Pabongka to give the yearly Lamrim teachings in 1925, instead of asking the Gaden throneholder

(Gaden Tripa) as was customary. Usually the teachings lasted seven days, but these lasted for

eleven days.

These were some of Pabongka Rinpoche’s many amazing qualities.

EPITOME OF GURU DEVOTION

Pabongka Rinpoche was also a perfect example of guru devotion. If anyone has read Pabongka’s

collected works, poems and so forth, one would know that he had always talked about his Guru,

Dagpo Lama Rinpoche. In every teaching from Pabongka be it Yamantaka, Vajrayogini,—

Heruka or Hevajra, Lamrim, logic or Prajnaparamita, he would always speak of his Guru.

It is common knowledge that whenever Pabongka visited his lama’s monastery, he would dismount

as soon as it appeared in view and would prostrate all the way to the door. This was no easy feat,

because of Pabongka’s large build. Yet he would do this religiously. And whenever he left his

Guru’s monastery, Pabongka would walk backwards until the monastery was out of sight. Only

then would he turn around and get back onto his horse to proceed with his journey. Even when he

was unwell while visiting his Guru’s monastery, he would still dismount from his horse and make,

at the very least, one prostration before continuing his journey towards his Guru’s monastery.

It was also famous that Pabongka Rinpoche would not stand for anyone speaking ill of his Guru

in any way or form. His face would immediately turn black.**

**Extracted from Guru Devotion How to Integrate the Primordial Enlightened Mind A– –

Commentary on the Lama Chopa by Gelek Rinpoche (Publisher: Jewel Heart), whereby he was

describing how Pabongka must reply the 13th Dalai Lama’s questions on his Southern Lamrim

Tradition. If Pabongka could not prove it, then he must admit that his Guru was wrong. Actual

extract from the book: Pabongka’s face turned completely black.

I saw this picture of Kyabje Pabongka Rinpoche in a book. It was captioned "Pabongka, A high

lama of Lhasa" I did not know much else. But upon seeing this picture over two and half decades

ago, tremendous faith instantly arose in me. I was in Los Angeles. I didn't know why or didn't

know much of Kyabje Pabongka at that time, but I photocopied this picture, laminated, framed it

and kept it on my shrine in Los Angeles. I always felt great respect, faith and tremendous

devotion to Kyabje Pabongka Rinpoche. It is beyond me to know why. It was a natural stable

faith that arose from deep within me naturally. Same for Trijang Rinpoche and Zong Rinpoche.

Just a natural faith very strong arose. The first time I saw Trijang Rinpoche's photo, I cried. I

was maybe 12. The first time I saw Zong Rinpoche photos and was told he is Heruka, I

developed instant and tremendous devotion that is strong in me now just as ever from that first

moment. How fortunate I am to be in their lineage.

Pabongka’s devotion was such that he even purposely chose to visit the Province of Dagpo where

his Guru had lived, when he was about to pass on. He chose to pass away in the place where his

Master had lived, at the age of sixty-three. That was the kind of Guru Devotion that Pabongka

embodied.

There is a story of how Serkong Dorjechang of Gaden Jangtze, the “Holder” of the mystical

Manjushri Wisdom book wanted to pass this “sacred responsibility” over to Pabongka Rinpoche,

but Pabongka had been delaying it. So, in order to get Pabongka to come to him as soon as

possible, Serkong Dorjechang started scolding Pabongka’s Guru, Dagpo Rinpoche during a big

teaching that he was conducting in front of a few thousand people. Serkong Dorjechang knew that

if he insulted Pabongka’s lack of respect through Dagpo’s inability to teach his own student well,

that act alone would be enough to make Pabongka Rinpoche go to Serkong Dorjechang

immediately and receive teachings from him.

The day that Serkong Dorjechang died, Pabongka had a dream. He dreamt that he was going to

see Serkong Dorjechang. A number of people had lined up and he had to do the same. Pabongka

had a small bell and vajra to offer Serkong Dorjechang. When he finally approached the front of

the line, Serkong Dorjechang was sitting on a throne and Pabongka had to look up. Serkong

Dorjechang handed over to Pabongka Rinpoche the vajra and bell he was holding, and said, “Gold

made, please take it.” He gave it to Pabongka and took the small one Pabongka had. That was

how the mystical Manjushri Wisdom book and teachings were transferred to Pabongka. That was

how the transition was done.

Another interesting story revolves around the Manager of Pabongka’s ladrang. As this Manager

was also a disciple of Pabongka, they shared a strong Guru-Disciple relationship. Unfortunately,

this Manager was considered to be very wild. During Pabongka’s teachings, he would not hesitate

to give a slap to anyone who was not behaving properly in the audience. He would even pick up

someone’s shoes from the back and hit anybody. However, no one would dare raise a complaint

because of Pabongka.

This Manager’s previous incarnation was a Gyuto tantric college abbot. When people were suppose

to look for his reincarnation, they decided not to go ahead with it at all. Finally, it was

Pabongka who insisted that they should and must. Due to the unpleasant reputation of this

particular incarnation, everyone was very reluctant as they feared he would turn out to be another

wild one. They were most unwilling to bear the burden and shame of his non-virtuous actions,

including the squandering of wealth. Yet Pabongka maintained firmly that they must, and when

excuses were given, Pabongka rebuked them. He said, “There is so much wealth accumulated

around here now, and even though the ‘son’ is throwing some here and there, there is still a lot

available. You have only excuses. That is not right. They are not correct reasons. You have to

look for the reincarnation.”

In the end, they all had to obey and comply.

Apparently, this ‘son’ was the very same person who dissuaded Pabongka from accepting Reting

Rinpoche’s offer to become regent of Tibet in 1938. He stated that, “… if you become regent, all

the good work you have done will be damaged. You will have to deal with political matters and

then everything will be finished. Every commitment of the master-disciple relationship will be

broken. There will be nothing, so please don’t accept!”

That was what he requested and Pabongka was actually very happy about that. He rejected the

offer and Talungdra became regent. In fact, Pabongka himself was famous for maintaining that a

monk should never touch politics.

THE PATH OF VAJRAYOGINI

Pabongka was asked by Heruka and Vajrayogini to combine the Sakya Vajrayogini teachings with

the techniques that Tsongkhapa had given for the Heruka practice. These can be found in

Tsongkhapa’s written works on the “Secret Precepts of Heruka”, the “Elucidation of All Hidden

Meanings”. This is why Pabongka said that it would be good if he got a piece of cloth from a

Sakya Lama and one from the Gelugpa Lama and weaved them together in order to create the

great fabric of Gelugpa practice.*** This is one of many magnificent contributions that Pabongka

Rinpoche has made.

He asserted that we have to carry the lineage of the Sakya tradition, because Tsongkhapa only

came in 1357 and the Buddha came some 2,500 years ago. There is a gap of one and a half

thousand years. That is where the unbroken lineage becomes crucial, and in this case, it stems

from the Sakya Tradition.

H.H. Pabongka Rinpoche in Heruka tantric dress.

Pabongka wrote the long Vajrayogini sadhana called Dechen Nyur Lam, Short Path to Great

Bliss. It encompasses all of Vajrayogini’s practices. One really does not need any more detailed

teaching than this. Pabongka said that from that book, there is not only the short lineage from

Vajrayogini to him, but also the long lineage and the combined teaching techniques.

Many highly established scholars know that Vajrayogini has been Tsongkhapa’s secret practice and

that he kept it as his hidden heart treasure. However, it was Pabongka who made it very clear

that Tsongkhapa had so many practices and had combined all of them together. He also added the

Ganden Nyengyu which means not only oral, but it is a sort of teaching that is not given in

public. It is more likened to a valuable family heirloom that is passed from relation to relation.

Pabongka combined all these techniques and made it possible for lazy people like us to obtain

Vajrayoginihood within the shortest time-span with very little effort. And this was how the

Vajrayogini lineage had come through.

One of the most significant benefits of Vajrayogini Practice is that she represents the swiftest path

to Enlightenment and one would gain control over their death and birth. At the point of death,

one does not lose control over the entire process, but will gain control instead. Due to this, we do

not have to go into uncontrolled ordinary bardo and ordinary rebirth either.

***Extracted from page 237 of Vajra Yogini Teachings by Kyabje Gelek Rinpoche (Publisher:

Jewel Heart).

EMPOWERING LIBERATION INTO ALL BEINGS

In 1921 at Chuzang Hermitage near Lhasa, Pabongka Rinpoche gave a twenty-four-day historic

exposition on the Lam Rim. This was attended by some seven hundred people, including lay

people. Many monks came from the three major monasteries in Lhasa, and many more travelled

weeks from the Central Province, from Tsang, and from as far away as Amdo and Kham. These

teachings were eventually translated into English and published as “Liberation in the Palm of Your

Hand” (Tib. rNam grol lag bcangs) in 1991 by one of Rinpoche’s disciples who had attended the

24-day Discourse. This disciple was the famed Trijang Rinpoche and the book became the

foundation of most Gelug teachers’ Lamrim presentations, including those of the great Gelug

Masters all over the world who are still alive and practicing today. The book conveyed a strong

sense of what it was like to have been there with this remarkable Master.

Many listeners would maintain that they were always stunned by the power of Pabongka

Rinpoche’s teachings. Although most of the scholar monks may have heard some of the teachings

before, the way in which Pabongka Rinpoche taught was very unique. Many students, monks and

lay people alike, felt like they were receiving more than a teaching. They felt they were also

receiving a tremendous blessing.

Due to Pabongka’s knowledge and practice, tens of thousands of people became his disciples,

including numerous eminent lamas, powerful generals and even Chinese government officials and

monks, who came all the way from Beijing and Shanghai to Lhasa in order to receive his

teachings. Ribur Rinpoche recounted that Pabongka Rinpoche spent a lot of time contemplating on

the practical meaning of the teachings and came to inner realizations of them. Pabongka Rinpoche

also practiced and accomplished everything he had learnt, right up to the completion stage. It was

widely regarded that Rinpoche did not just spout words, but tried things out for himself. He was

always known to be very gentle and never got angry. There were many instances whereby long

lines of people would be waiting to see Rinpoche and to receive blessings. Rinpoche would patiently

ask each one individually how they were and tap them on the head. These were some of the things

that made Rinpoche well respected and adored by many.

Pabongka Rinpoche had written a total of about a hundred different treatises covering a wide range

of topics from both the open and secret teachings of the Buddha. It is said that he wrote

extensively on every aspect of Buddhist thought and practice. These collected works cover about 15

volumes. However, it is really his students who played the most pivotal role in preserving his

teachings. Many of the major works that we have today are actually records of his oral discourses

compiled by his closest students.

THE GURU OF GURUS

Pabongka Rinpoche was also the teacher of most of the other Gelug Lamas who have been

bringing the Dharma to the West since they fled Tibet in 1959.

Rinpoche’s four main disciples were not just any disciples. They became great Gurus in their own

right. They are Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Khangsar Rinpoche and

Tathag Rinpoche. Tathag Rinpoche was the main teacher of His Holiness the 14th Dalai Lama

when he was a child and gave him his novice ordination. Trijang Rinpoche and Ling Rinpoche

were later appointed as the junior and senior tutors to His Holiness, and Ling Rinpoche was

elected to be the 97th throne holder of the Gelugpa lineage (Gaden Tripa). Khangsar Rinpoche’s

Chinese disciple, Master Nan Hai, started a Buddhist movement in China which has survived to this

present day, with tens of thousands of spiritual descendants and over a hundred monasteries and

nunneries throughout China.

A thangka of H.H. Pabongka Rinpoche.

Sermey Geshe Lobsang Tharchin, another disciple of Pabongka Rinpoche, was a great Guru to

many and the ex-abbot of Sera Mey Monastery. When Geshe Lobsang Tharchin met Pabongka,

he was a wild teenager and was not considered a model student. However, all that changed when

he met Pabongka at the Tashi Chuling Hermitage.

It was known that in private company or conversation, Pabongka was in the habit of constantly

including the words, “Quite right! Quite right!” to everything he said. Geshe Lobsang Tharchin

clearly remembered that on the day he met Pabongka Rinpoche, Pabongka had put his hand on

his head. And Pabongka said, “Quite right! Quite right! Now this one looks like a bright boy!”

From that day forward, Geshe Lobsang Tharchin felt as though he had received Pabongka’s

blessing, and some special power to pursue his studies.

He shared this much:

“I can say it was here that my life turned around, for three reasons: Pabongka Rinpoche had put

some renunciation and other good motivation in my heart. I had given up wealth and position to

pursue spiritual studies.”

If he had not met Pabongka, he would not even have studied so devotedly and became a Geshe.

Many did not believe that he could master what he studied to become a Geshe. All because

Pabongka Rinpoche inspired him so much.

Geshe Helmut Gassner explains:

“The great master Pabongka was, in the first half of the twentieth century, the pivotal or key

lineage holder of the Oral Gaden Tradition. It was Pabongka Rinpoche’s particular merit to locate

and find all these partial transmissions, to learn and realize them, and bring them together once

again to pass them on through a single person. In his lifetime there was hardly a significant figure

of the Gaden tradition who had not been Pabongka Rinpoche’s disciple. Kyabje Trijang Rinpoche

was the one capable of receiving and passing on the entirety of the Oral Gaden Tradition once

again. The cycle of learning and teaching continues. In this way, the Dharma remains eternal.”

Pabongka Rinpoche would always urge all his students, “Practice whatever you can so that my

teachings will not have been in vain. But above all, make Bodhicitta your main practice. You must

pursue any of the other meditation subjects in the knowledge that they will assist your Bodhicitta.”

Pabongka Rinpoche passed away in 1941. His holy body was cremated and his relics preserved in

one of his monasteries, Tashi Choling in Lhasa, until it was destroyed during the Cultural

Revolution.

CONCLUSION

Over many centuries, Tibet has produced a repertoire of extraordinary Buddhist saints and scholars,

but it is rare for a lama’s teachings to become classics within his own lifetime, such as the works

of Pabongka Rinpoche.

Without Rinpoche holding all the important lineages of sutra and tantra and passing them on to

most of the important Gelug lamas of the next two generations, many students may not even have

the benefit of learning the Dharma that we have today. To highlight an important fact, the

Liberation in the Palm of Your Hand is the culmination of the Lamrim tradition in Tibet, tracing

all the way from Tsongkhapa to Atisha, and to all the many illustrious great scholars and Masters

throughout history within the lineage’s Guru Tree.

As with all great Masters, most of their disciples would maintain that nothing is as significant to

them not their fame, riches or authority only their Guru holds supreme in their hearts and– –

minds. This is exactly what Ribur Rinpoche proclaimed,

“The only thing that matters to me is that I was a disciple of Pabongka Rinpoche.”

In a way we are all disciples of Pabongka Rinpoche, because all our Gurus or our Gurus’ Guru in

the Gelugpa Lineage were all taught by Pabongka Rinpoche. He was truly the Guru of Gurus –

the Grand Master.

WHAT OTHER GREAT LAMAS SAY ABOUT PABONGKA RINPOCHE

Pabongka’s foremost disciple, H.H. Kyabje Trijang Rinpoche, praised his teacher highly in

Liberation in the Palm of Your Hand, as such:

“Our childish minds were unfit vessels for so vast an ocean of teachings, so precious a source of

qualities. How sad if these teachings were forgotten.”

H.H. Kyabje Zong Rinpoche explains:

“Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche were tutors to His Holiness the Dalai

Lama. They taught His Holiness everything from basic teachings to advanced levels. Kyabje

Pabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in

discourses: ” The purpose of this detailed exposition is to affirm the power of the lineage. If we

lose faith in the lineage, we are lost.” ”

In Geshe Ngawang Dhargyey’s commentary to the Wheel of Sharp Weapons, he says:

“Likewise, Lama Trijang Dorje Chang, Junior Tutor to His Holiness the present Dalai Lama,

folds his hands upon the crown of his head whenever he mentions Kyabje Pabongka Rinpoche. He

was such a great lama, unsurpassed by any, that hardly any lamas or geshes of the Three Pillars

(the monasteries of Gaden, Sera and Drepung) had not been his disciples.”

Lama Zopa commented:

“Pabongka Dechen Nyingpo wrote incredible teachings on sutra and tantra; on Heruka, Tara

Cittamani and many other topics. All these amazing teachings were written purely from his

experience.”

Rilbur Rinpoche, for example, was held and tortured during the Cultural Revolution for two

decades and famously said:

“If I told you what happened on a regular basis, you would find it hard to believe.” By all

accounts he emerged from his trials with a heart full of love and forgiveness and, when asked how,

he replied that it was due to the blessings and teachings of his root Lama Kyabje Pabongka

Rinpoche.

According to Kyabje Zong Rinpoche, a highly regarded Lharampa Geshe, Je Pabongka was

considered an emanation of the Highest Yoga Tantra Deity, Buddha Heruka. He explains how 32

reincarnate Lamas, including his own teacher Dagpo Dorje Chang, attended his Lamrim teachings

in Lhasa:

“Dagpo Dorje Chang could hear statues of Avalokiteshvara and Tara speak, and saw visions of

multi-armed Yidams (Deities). Once Kyabje Pabongka invoked the wisdom beings of Heruka’s

mandala to enter into a statue of Heruka Chakrasamvara. Heruka then offered nectar to Kyabje

Pabongka, and prophesied that seven generations of his disciples would be protected by the body

mandala of Heruka. Kyabje Trijang Dorje Chang is cared for by Heruka Chakrasamvara, as are

his disciples.”

Geshe Ngawang Dhargyey gives an account of Pabongka’s mastery of the practice in his

commentary to Wheel of Sharp Weapons:

Once, in the cave-under-water, he experienced a manifestation of Yamantaka for nine days, while

he himself was essentially Heruka Chakrasamvara. Further, he experienced a manifestation of

Vajrayogini who told him of the benefits to be derived from merging the Vajrayogini teachings of

the Sakya and Gelug traditions into one meditational practice. When he once made a great (tsog)

offering beside a Heruka statue in Lhasa, the wisdom body actually entered into the statue. The

statue danced and told him that whoever received Heruka initiation from him up to the seventh

generator would be taken to the dakini realms.

ADDITIONAL THOUGHTS FROM MYSELF:

I had the great privilege and blessings to live with Geshe Tsultrim Gyeltsen of Gaden Shartse

Monastery, when he had his own centre in Thubten Dargye Ling in Los Angeles, USA. I stayed

there for about eight years with Geshe-la and he would give wonderful Lamrim teachings almost

every Sunday. During those teachings, he told us that Kyabje Pabongka was very, very famous and

very well-known in Tibet. His fame was all over in China too.

When Kyabje Pabongka gave teachings or initiations, there are certain parts of the initiation where

he would invite the actual deities and their entourage to enter into each of our bodies, in other

words, requesting the wisdom beings to dissolve into us, to bless us. When Pabongka did that, it

was seen in the audience that many people would physically shake because Pabongka’s power to

bring forth these deities was real, and people would actually shake and feel them entering them and

blessing them.

Geshe-la also mentioned that while Kyabje Pabongka was conducting the teachings, it was a very

well-known fact that many people in the audience saw the third eye appear in the middle of

Pabongka’s forehead. Especially during Heruka teachings, a third eye would open up and people

would see him with three eyes. It was very, very obvious.

I have also heard that when Pabongka did the blessing of his inner offering, there’s a part where

the Lama says, “… all faults, colours, smell, potentiality are gone and then it increases and boils.”

When Pabongka said those words, the inner offering in his cup would boil in front of him. Many

people had witnessed this, and there was no fire there.

These are just some of the many incredible things that Geshe-la told us during his talks. Geshe-la,

being who he is, remains without fault and is also perfect in speech. So, everything Geshe-la said,

did and shared is absolutely true.

I have also read in the commentaries that, Vajrayogini specifically appeared to Pabongka in a

vision. Not once or twice, but several times. In one of those visions, Pabongka was granted direct

initiation by Vajrayogini. She promised him that those who received Vajrayogini from him, and

inclusive of the following four generations, would be taken to Kechara Paradise within seven

lifetimes. The usual timing for Vajrayogini’s practice is that when you receive Vajrayogini’s

initiation, she promises you during the initiation, via the Lama, that you will ascend to Kechara

Paradise within 14 lifetimes. That is a promise Vajrayogini gives the recipient of the initiation.

If you have received Pabongka’s lineage of Vajrayogini within the four generations, you will

achieve Kechara Paradise within seven lifetimes instead of the usual 14 lifetimes. So, basically, it’s

cut in half.

For example, Pabongka gives the teachings and practice to Trijang Rinpoche and so, that counts

as the first. Trijang Rinpoche then gives it to Zong Rinpoche, which counts as the second and

perhaps Zong Rinpoche gives it to me, which makes me the third generation. This means that I

can ascend to Kechara Paradise within seven lifetimes. If my contemporaries and I practise well,

and whoever I, or the people in my contemporary peers can receive it and give it to their students,

then their students will be the last. So that would be the 4th generation and those students will be

ascending to Kechara Paradise within seven lifetimes.

Now, if my students or my contemporaries, and their students give it to their students, then it goes

back to 14 lifetimes. This is not a bad deal either. However, when you’ve been in samsara this

long, the seven and 14 does make a huge difference.

I have read in the biographies that Kyabje Pabongka’s lineage of Vajrayogini is very, very

sensitive. In this context, the word “sensitive” means that this deity’s practice confers her blessings

very quickly because she is very close to him. This is not surprising as she is his consort and he is

hers; they’re one in nature. This is why Pabongka promoted Vajrayogini’s practice during his

lifetime.

There were “sang-de-jig-sum”, Guhyasamaja, Yamantaka, and Heruka, and Pabongka promoted

Kalachakra and these great yidams of Lama Tsongkhapa. But for the common man, for the

normal guy and for everybody during this time, he strongly promoted Vajrayogini because it suits

us.

Pabongka was not a known scholar, but all scholars were under him. He was not labelled a great

knowledge holder, but he became very knowledgeable. He is the type that didn’t really debate or

show off his knowledge, so he looked dull. However, when it came to teachings, the way that he

taught and the power of his teachings clearly showed that he was very learned and that he was not

ordinary.

Hence, I recalled that even in Kyabje Zong Rinpoche’s private audience room, there would be a

big picture of Pabongka right behind his throne, framed on the wall. I saw it myself. When my

lama, Zong Rinpoche, believes in Pabongka and keeps a picture of him, Pabongka must be a

Buddha because Zong Rinpoche is a real direct, very tough Lama and he won’t accept anything

easily. If Zong Rinpoche accepts Pabongka, then Pabongka is definitely something special.

Pabongka’s lineage of Vajrayogini that he recommended to all of us, is one that we should strive

to achieve, we should strive to get and that we should strive to practice.

A few years back, a contemporary lama who is a very accomplished lama and also a Tulku, was

visiting Gaden and I went to pay my respects to him. He’s from Sera and at that time, the

current Pabongka Rinpoche had a Ladrang in Sera Mey monastery. Pabongka Ladrang is situated

along the circumambulation circuit of Sera. The circumambulation path goes around all of Sera Jey

and Sera Mey and that path is still there now. I have been there and I used to circumambulate too

when I visited Sera. It’s beautiful. And if you circumambulate around Sera, you will walk past

Pabongka Ladrang and from the circumambulation circuit of Sera, sometimes you can even get a

glimpse of Kyabje Pabongka Choktrul Rinpoche on the verandah, walking around or at his

window.

This elite senior Lama told me personally that every night, after a full day of giving Dharma

talks and philosophical classes, he would go for circumambulation around Sera. And one day when

he was circumambulating, he looked at Pabongka Ladrang and he saw the young Kyabje

Pabongka Choktrul Rinpoche at the window. Pabongka Rinpoche was just looking out of his

window and so this Lama folded his hands to Pabongka Rinpoche and then walked onwards for a

few seconds.

Then he turned around and looked again at Pabongka Ladrang and in Pabongka Rinpoche’s place,

instead of a young tulku, he saw a lady, red in colour with dark hair. He couldn’t believe his eyes

he stopped walking, rubbed his eyes and looked again, and he saw Pabongka Rinpoche once–

more.

Now, this master who told me this story is a great teacher, very renowned, a senior monk, and he

is not prone to hallucinations due to his meditations. He told me that it was amazing, and I asked

him, “What do you think?” And he said, “Maybe I have the fortune to see Pabongka’s real

nature, which is Vajrayogini”. And I repeat, he said “Perhaps I have the fortune to see

Pabongka’s real nature, which is Vajrayogini”. And I thought “Wow!” I’ve seen all these great

Lamas and all I see is who they are, as they are, unfortunately for me.

But I really believe in this Lama’s story and what he told me. I know who he is and his

reputation therefore it is totally believable. What is mean is, the Lama and the Yidam are really

one, especially accomplished Lamas like Pabongka Rinpoche. So I thought I would share that with

everyone and I thought it would be very nice.

On another post, I’ve already written some things on Vajrayogini that I would like everybody to

read up on and follow, see and contemplate. In the lineages of Guhyasamaja, Yamantaka,

Kalachakra, Heruka and Vajrayogini, when you do their sadhana every day, you have to go

through the prayers of the lineage Lamas. Every single one of those sadhanas has their lineage

lamas’ supplication prayers and within that, Pabongka’s name is included because he is our lineage

lama. Therefore he is very, very important.

Tsem Tulku