Our Dzogchen Lineage
and the Padmasambhava Mandala

Prahevajra, Garab Dorje

Prahevajra or Garab Dorje is considered the first human teacher of Atiyoga, born in Odyāna to the North-West of Kashmir, which was also the birthplace of Padmasambhava. He received the Atiyoga teachings directly in visions from Vajrasattva, who had in turn received them from the primordial Buddha Samantabhadra and his consort Samantabhadrī, “The All-Good”. His birth story is narrated thus: In Dhanakośa in Odyāna, the contemporary Swat valley, there was a large temple. It was surrounded by 1608 smaller chapels. King Uparāja and his Queen resided there. They had a daughter called Sudharmā. She took the novice vows, and soon afterwards the full monastic vows. Sudharmā, together with her maidens, stayed on an island and meditated on the Yoga-Tantra. One night the Bhikshunī Sudharmā dreamed that a resplendent man had come, who was utterly pure and beautiful. He held a crystal vessel in his hand which had the letters “Om āh hūm svāhā” engraved upon it. Three times he set the vessel upon the crown of her head, and light then shone from it. While this happened, she beheld the threefold world perfectly and clearly. Not long after this dream the Bhikshunī gave birth to a son.

Mañjusrimitra

Ca. 8th century, Mañjuśrīmitra, a learned scholar of Brahmin origin, was an adherent of the Yogācāra school before becoming a disciple of the mysterious Prahevajra.

Srisimha

Ca. 8th century, Srisimha is said to have taken the Atiyoga lineage to the region of Andhra in South India. He made his residence at Dhanyakataka along the Krishna River. He is said to have travelled widely, including as far as China where he lived on Mount Wutai for some time.

Jñanasutra

Ca. 8th century, Jñanasutra was one of the early masters of the Atiyoga lineage. He was a disciple of Srisimha and the main teacher of Vimalamitra. His last testament, which he conferred upon Vimalamitra, is called the Four Means of Abiding.

Vimalamitra

Vimalamitra was an 8th-century Indian monk. His teachers were Buddhaguhya, Jñānasūtra and Śrīsimha. Vimalamitra is known to the Bhutanese and Tibetans as 'Penchen', meaning 'the Great Pandita'. He was one of the eight teachers of the great adept Padmasambhava.

Padmasambhava

One of the earliest sources for Padmasambhava as a historical figure is the Testament of Ba dating to the 9th century, which records the founding of Samye Monastery under the reign of king Trisong Detsen, 755–797/804 CE. Other texts from Dunhuang show that Padmasambhava's tantric teachings were being taught in Tibet during the 10th century. Born in Odyāna to the North-West of Kashmir, Padmasambhava became a scholar-practitioner of great accomplishment and travelled widely throughout India, Nepal, Tibet and Bhutan. At the suggestion of Śāntarakshita, a great scholar from the University of Nālandā, he was invited by the King to come to Tibet. There he became widely known as the great Tantric master who brought Dharma to Tibet, in particular the Atiyoga lineage. Padmasambhava is known as the Vajraguru, the ‘Vajra-like Master’, as he united all the Mandalas of all Tantric deities and lineages his person. He is considered the second Buddha.

To the contemplation of the three Kayas, instantaneously expanding
The Ocean of Sutra and Tantra,
Who has accomplished both renunciation and realisation
Continuously pervading and spontaneous,
The great transference established in the Body of Light,
To the feet of the Lotus-Born Padmasambhava, I supplicate.

The Dharma King Trisong Detsen

8th-9th century. King Trisong Detsen ruled a large area of Tibet from 755 until 804. He was instrumental in commissioning numerous translations of Indian Sanskrit scriptures into Tibetan. It was King Trisong Detsen who invited Śāntarakshita and then Padmasambhava to Tibet. Fortunately, King Trisong Detsen’s reign is historically well-documented, with a number of rock edicts from his time having survived.

Jñanasagara, Yeshe Tsogyal

8th-9th century. The chief disciple of Padmasambhava was Jñānasāgarā, known in Tibetan as Yeshe Tsogyal. Most of the confidential teachings recorded in scriptures and revealed to later meditators in visions are conversations between Padmasambhava and Jñānasāgarā. As the Mother of the entire lineage, she is the focus of many Atiyoga practices. Jñānasāgarā is considered Vajravārāhī in human form and also an emanation of Tārā and Sarasvatī. She was born as a princess in the clan of Kharchen. As a tantric practitioner under Padmasambhava’s guidance, she specialised in the practice of Vajrakila and experienced visions of the Deity and gained accomplishment. Through the power of her unfailing memory, she collected all the teachings given by Padmasambhava and concealed them as terma treasures.

Vairocana

8th-9th century. Another important Atiyoga master during this time was the translator Vairocana, who is considered the greatest of all translators. He translated many Sanskrit works into the Tibetan language. In his youth, he was sent to India by Trisong Detsen to study with Indian panditas. He also travelled widely in China, Khotan, Nepal, and elsewhere. Vairocana was one of the original seven monks ordained by Śāntarakshita. Between Jñānasāgarā and the omniscient Longchenpa, the names of many great Atiyoga masters have been transmitted, the following being the main ones in the Vimala Heart Essence lineage.

Nyangpen Tingdzing Zangpo

8-9th century. He was a key figure in the establishment of Dharma in Tibet and more particularly in the early transmission of the Atiyoga practice known as the Vima Nyingtik. He was one of the few masters in history said to have attained the rainbow body of great transference. He is credited with suggesting to King Trisong Detsen that he should invite Śāntarakshita to Tibet. After being a court priest during the reign of King Trisong Detsen, he also continued to be a royal minister during the reigns of Tridé Songtsen and Tri Ralpachen, further supporting the establishment and flourishing of Dharma in Tibet.

Bé Lodrö Wangchuk

9th century. One of the early Tibetan Dzogchen masters who received all the pith instructions of the oral lineage or mukhāgama of the Heart Essence teachings from Nyangpen Tingdzing Zangpo, he achieved a very high level of spiritual attainment, the immutable form of the rainbow body that leaves no physical residue. After this, he entrusted the instructions to Drom Rinchen Bar and then passed away, dissolving into a mass of light in the sky.

Drom Rinchen Bar

9th-10th century. Drom Rinchen Bar was born in Central Tibet and was placed under the care of the teacher Bé Lodrö Wangchuk, from whom he received the oral lineage or mukhāgamaof the secret Heart Essence teachings. He was granted the complete, uninterrupted transmission of authentic pith instructions from India and Tibet, with nothing left out, like one vase being filled from another. After reaching accomplishment, he passed the instructions on to Dangma Lhundrup Gyaltsen in a one-to-one transmission.

The elder, Dangma Lhundrup Gyaltsen

10th-11th century. One of the early masters of the Vima Nyingtik lineage of transmission in Tibet. One hundred years after Nyang Tingdzin Zangpo attained the rainbow body of great transference, Dangma Lhundrup Gyaltsen, received a prophecy from the deity Dorje Lekpa and so revealed the Vima Nyingtik manuscripts which Nyang Tingdzin Zangpo had hidden in the temple of Shya Lhakhang in Central Tibet, in the ninth century. He also received from Drom Rinchen Bar the complete transmission of the oral lineage of pith instructions of secret Nyingtik teachings. Dangma Lhundrup Gyaltsen then passed down to Chetsün Sengé Wangchuk the complete transmission of these teachings. As Dangma passed away, the entire sky was filled with rainbow light.

The reverend, Sengé Wangchuk

11th century. Sengé Wangchuk was an important figure in the Nyingtik lineage. He received the complete transmission of the Vima Nyingtik from Dangma Lhundrup Gyaltsen and passed it on to Gyalwa Shyangtön Tashi Dorje. In addition, Vimalamitra himself appeared to him and gave him abhishekas or empowerments, guidance and instructions, and at the age of more than one hundred, he attained the rainbow body, vanishing into the sky in a cloud of rainbow light. According to Jamyang Khyentse Chökyi Lodrö's commentary on the Chetsün Nyingtik and the opening section of the terma, Chetsün Sengé Wangchuk attained rainbow body on the tenth day of the seventh month.

The emanation body, Gyalwa Shyangtön Tashi Dorje

1097-1167. Shyangtön Tashi Dorje important master in the transmission of the Upadesha cycle of Atiyoga. He was a student of Chetsün Sengé Wangchuk and the author of The Great History. He imparted the complete lineage of Tantras, explanatory commentaries, and pith instructions of the unsurpassable secret, the vajra essence of the Clear Light Great Perfection to his young son, Drupchen Kheba Nyima Bum.

The mahasiddha, Drupchen Kheba Nyima Bum

1158-1213. Nyima Bum was born to Shyangtön Tashi Dorje. While he was in the womb, his mother had a dream of many suns rising at once. She related the dream to her husband, who said, “This is a sign that the child will serve the teachings of the unsurpassable secret and dispel the darkness of ignorance for countless beings.” He named the child Nyima Bum or ‘A Hundred Thousand Sons’. Between the ages of five and nine, the boy was taught by his father, who gave him all of the empowerments, teachings, and instructions of the secret Heart Essence cycles, like one vase filling another. At a ceremony of enthronement when he was ten, he astonished all of the students present by giving a discourse on the seventeen Atiyoga Tantras, the principles of which he practised assiduously until he was twenty. At the age of twenty, after his father had passed away, Nyima Bum went to study with Gyaltsa of the Ngok clan and became learned in many Tantras and the instructions associated with these.

The dharma master, Guru Jober

1196-1255. Guru Jober was an important master in the transmission of the Upadesha Series of Atiyoga. He was the nephew and main disciple of Drupchen Khepa Nyima Bum. Guru Jober seemed mentally handicapped as a young child, but from the age of eight onward, his knowledge blazed like wildfire. He studied with his uncle until he was eighteen, receiving all of the empowerments, teachings, and instructions of the Upadesha Series without exception and spending his time explaining the tantras and pursuing his practice with diligence. Later, he studied with Sakya Pandita, Tropu Lotsawa, Drakpa Bumme, and a number of learned and accomplished masters. He completed his studies at the age of thirty-six and spent his life travelling and teaching.

The destroyer of illusion, Sengé Gyabpa

13th century. Sengé Gyabpa received all the empowerments, teachings, and instructions of the Atiyoga approach from his Guru Jober. He spent many years meditating in mountain retreats and solitary places like Drowo Valley, devoting himself to these teachings as the very heart of his practice. He then brought many students to spiritual realisation and liberation.

The mahasiddha, Melong Dorje

1243-1303. Melong Dorje practised and taught The Heart Essence of Vimalamitra. He built the Lhodrak Kharchu monastery.

The guru, Kumararaja

1266-1343. Kumārarājā was a Tibetan yogic mendicant famous for his austere nomadic lifestyle and deep flow meditation styles. Nomadic in orientation and obscure in meditative accomplishment, he was renowned for his genuine realisation of luminous clarity. Kumārarājā's esoteric processes reflected a kindly though abrupt and forceful demeanour. The focus of his practices concentrated on secret cognisance yogas of "naked awareness" or "natural mind".

The Omniscient Longchen Rabjam

1308-1363. A versatile polymath and scholar, Longchenpa was ordained in Samye in 1319. He was a disciple of the Atiyoga master Kumārarājā, who travelled through Tibet with his disciples under very harsh conditions. Kumārarājā recognised early on that Longchenpa would become his most important disciple and transmitted to him Dzogchen teachings of The Heart Essence of Vimalamitra. Longchenpa received The Heart Essence of Dakinis teachings from Padmasambhava himself in visions. A prolific scholar, he wrote important works on Atiyoga. He is credited with more than 250 works, both as author and compiler, among which are the famous Seven Treasuries, the Trilogy of Natural Freedom, the Trilogy of Natural Ease, his Trilogy of Dispelling Darkness, and his compilation, with commentaries, of the Nyingtig Yabshi. He was also a commentator on the Kunyed Gyalpo Tantra, "The King Who Creates Everything", Skt. kulayarāja, a text belonging to the Mind-Class of the Atiyoga Inner Tantras. Between Longchenpa and Jigme Lingpa there are innumerable great masters who transmitted the Vima Nyingthig and other practice cycles. Since Jigme Lingpa received the Longchen Nyingthig directly from Longchenpa in visions, we skip to the main visionary master of our lineage: Jigme Lingpa.

To the great expanse, the original pure Dharmakāya
Free from obstructions to knowing all myriad phenomena
The opener of the treasury of precious, profound treasure
The Stainless Clear Light, Longchenpa, I supplicate at your feet.

The Vidyadhara, Jigme Lingpa

1730-1798. Jigme Lingpa was born in 1729 in the Yarlung Valley of Tibet, not far from the dynastic tombs of Chonggye. At the age of six he was moved to the fifteenth century Nyingma monastery Pelri Osel Tekchenling in Chonggye. According to his autobiography, Jigme Lingpa went to the monastery with a group of monks from Kham after one of the monks died near his home. At Pelri, despite the inspiration that drew him from home at such an early age, he apparently had little interest in monastic pursuits and spent his time in idle play. Things changed at the age of thirteen, when Jigme Lingpa began his training in earnest, studying with Ngawang Lobzang Pema, who gave him the name Pema Khyentse Ozer. Nesarwa Ngawang Kunga Lepai Jungne, 1704-1760, gave him his getsul vows. Neten Kunzang Ozer gave him teachings in Nyingma treasure cycles such as the Droltik Gongpa Rangdrol of Trengpo Drodul Lingpa, 1517- 1584, and key Nyingma scriptures such as the Lama Gongdu. He also studied Indian classics with his relative, Zhanggom Dharmakīrti. At Pelri, Jigme Lingpa also met the great master Tukchok Dorje and received several important transmissions from him, including Mahāmudrā and the Yeshe Tongdrol of Tennyi Lingpa, 1480- 1535. He went on to study with a number of other teachers such as Tendzin Yeshe Lhundrub, d. 1795, and Tangdrokpon Pema Chokgrub, training in both Nyingma kama and terma as well as certain Tantric cycles from the new translation traditions.

When he was twenty-eight, Jigme Lingpa entered a three-year retreat at Pelri, basing his practice on a number of popular treasure cycles such as the Droltik Gongpa Rangdrol of Drodul Lingpa. During this retreat he experienced numerous visions of deities, most famously one, on a winter night in 1757, in which he found himself at the great Jarung Kashor stupa in Boudhanath, Nepal. There a wisdom dākinī bestowed on him the Longchen Nyingtik, The Heart Essence of the Vast Expanse, a treasure cycle and revelation later classified as "mind treasure". He is said to have kept the revelations secret for seven years, despite the urging of his associates.

In his autobiography Jigme Lingpa described the process of his vision of the Longchen Nyingtik and of receiving the Longchen Nyingtik in remarkable detail. He relates how he opened the small box the dākinī gave him, finding inside five scrolls of yellow paper. Overcome by the smell of camphor, his initial doubt over not being able to understand the letters cleared away when the writing suddenly became legible to him. Checking to be sure that the treasure was indeed meant for him, he memorized the first text, a sādhāna concerning Avalokiteśvara and then the second, when first Rahula, the treasure protector arrived to congratulate him, and then the dākinī again to chastize him for being too eager to broadcast the revelation. She demands that he eat the texts, which he does, swallowing them whole so as not to destroy them.

At the age of thirty-one Jigme Lingpa entered a second three-year retreat, this time at the Upper and Lower Nyang caves at Samye Chimpu. During this retreat he experienced three visions of Longchenpa in which he received that master's blessing of body, speech, and mind. According to the tradition, in the visions Longchenpa encouraged Jigme Lingpa to disclose his visionary treasures and teach them to others. In one of the visions Longchenpa gave him a book, saying that it contained all the key instructions that he had not expanded in his Trilogy of the Natural Ease of Mind, thus giving Jigme Lingpa permission to compose his own masterpiece, the Yonten Dzod. In the third vision Jigme Lingpa's mind merged with Longchenpa's in the expanse of primordial purity, and Longchenpa confirmed that Jigme Lingpa was a master of absolute realisation. During his second retreat Jigme Lingpa wandered the Chimpu valley giving teachings to an increasing number of disciples and highly placed patrons. When he emerged from retreat in 1762, with the patronage of the Dabden Yungdrung Kyilwai Tsal family, he established a hermitage in Chonggye, Tseringjong where he ultimately began to transmit the Longchen Nyingtik.

To the unification of the main points of the nine yānas
The face of the definitive, ultimate Great Perfection
The great treasure revealer who, through the path of devotion instantly opens the door,
The place free from fear, Jigme Lingpa, I supplicate you.

Jigme Trinle Özer Dodrupchen

1745-1821. Dodrupchen Rinpoche Jikme Trinle Özer was born in the Do valley of Golok, and from childhood onwards had many pure visions and displayed extraordinary signs. The ceremonial cutting of his hair was performed by the second Shechen Rabjam Rinpoche, Gyurme Kunzang Namgyal, 1713-69, who gave him the name Kunzang Shenpen. He received teachings from about twenty lamas, including the third Dzogchen Rinpoche, Ngedön Tenzin Zangpo, 1759-92.

Following Dzogchen Rinpoche's instructions, he carried out a seven-year retreat at Upper Gang-Trö, near Dzogchen Monastery, during which he was helped by the Protectress Tseringma. Dzogchen Rinpoche also prophesized that the master with whom he had a special relationship by virtue of his past karma, and who would figure as his principal teacher, was the great vidyadhara Jigme Lingpa. So at the age of thirty-nine Dodrupchen Rinpoche travelled to Central Tibet and met Jigme Lingpa at his residence at Tsering Jong monastery in the Yarlung Valley. Jigme Lingpa recognised him as the future holder of his teachings.

'Dodrupchen' literally means 'The Great Siddha from Do valley'. Among his disciples were the greatest Atiyoga masters of the time: the Fourth Dzogchen Rinpoche Mingyur Namkhé Dorje, Do Khyentse Yeshe Dorje, Gyalse Shenpen Taye and Dola Jikme Kalzang.

Jigme Gyalwai Nyugu

1765-1843. Jikme Gyalwe Nyugu was one of the foremost disciples of Jigme Lingpa and a teacher of Patrul Rinpoche. He was born in 1765 in the Dzachukha valley. As a child, he experienced a strong desire to go to solitary places and devote himself to meditation. In his youth he made a pilgrimage to Lhasa and Samyé and other sacred places and received instructions on Dzogchen, but was still obliged to accompany his elder brother on business trips. The dishonesty he encountered on such trips filled his mind with revulsion for Samsara. Around this time, he received teachings from Getse Lama Tsewang Rigdzin Gyatso on Tertön Nyima Drakpa’s Tsasum Sangwa Nyingtik.

Later, when his brother died at the age of eighteen, this more than any other single event turned his mind resolutely to the Dharma. Nevertheless, his relatives put pressure on him to marry and take care of the family. Eventually fleeing his home, he went to see the Third Dzogchen Rinpoche, before travelling to Central Tibet with Barchung Gomchung Rigdzin. At Samyé they met with the First Dodrupchen Rinpoche who advised them to visit Jigme Lingpa. When they reached Tsering Jong and met Jigme Lingpa for the first time, Jikme Gyalwe Nyugu felt incredible joy. He received empowerments, transmissions and detailed instructions on Atiyoga. In carrying out Jigme Lingpa’s instructions to visit the sacred mountain of Tsari and to meditate there, Gyalwe Nyugu suffered extreme hardship, but was sustained by the memory of his root teacher. During a six-month retreat he realised the ultimate nature of mind through the blessing of the Guru and the accomplishment of the Deity.

Patrul Jigme Chokyi Wangpo

1808-1887. Though he lived the life of a vagabond, Patrul Rinpoche was one of the most illustrious spiritual teachers of the nineteenth century. From Jigmé Gyalwé Nyugu he received no less than twenty-five times the teachings on the preliminary practices of the Longchen Nyingtik, as well as many other important transmissions. From time to time he would write a text of his own and these treatises were later collected into six volumes of his writings. Among them is The Words of My Perfect Teacher. This great master devoted his life entirely to study, contemplation and meditation. In so doing, he helped to make the teaching and study of texts such as The Way of the Bodhisattva, The treatises of Maitreya, Te Three Sets of Vows and Treasury of Precious Qualities widespread throughout the upper, middle and lower regions of East Tibet.

In particular, when the tradition of teaching the Secret Essence Tantra, and the traditions of experiential guidance and tsa-lung practices for the Longchen Nyingtik were just like lamps whose fuel is almost spent, through his great kindness he revived them and made them even stronger and more widespread than before. Finally, on the eighteenth day of Saga Dawa in the Fire Pig year of the fifteenth calendrical cycle, he displayed the signs of dissolving his form body into the all-pervading space of reality.

Jamyang Khyentse Wangpo

1820-1892. One of the greatest scholar-practitioners and tertöns or treasure revealers of the 19th century, Jamyang Khyentse Wangpo was born in the region of Yaru Khyungchen Drak in Dilgo in Dergé, East Tibet. Through his studies in the ordinary sciences of craft, medicine, grammar and logic, and the various secondary disciplines, as well as the major treatises of Madhyamika, Prajñaparamita, Vinaya and Abhidharma, and the profound instructions of the Tantras such as Chakrasamvara, Hevajra and Guhyasamaja, as well as the Guhyagarbha and other Tantras of the fruitional vehicle of Secret Mantra, he dispelled any doubts and misconceptions. With great diligence, and forsaking all physical hardship, he received the reading transmissions for about seven hundred volumes in total, representing the complete unbiased teachings of India and Tibet, including especially whatever transmissions still remained for the Precious Translated Teachings of the Victorious One, the Kangyur, the Collection of Nyingma Tantras, the Nyingma Gyübum, and the Translated Treatises , the Tengyur. Not only did he come to possess infinite learning, he also developed unsurpassable qualities of experience and realisation through perfecting the practice of meditation. His writings, which date from his youth to just before he passed away in his 73rd year, comprise some thirteen volumes in all. As made clear in the index to his collected works, entitled Key to the Treasury of Excellent Explanations, these works can be divided into nine main categories:

• a collection of prayers and praises, which is like heavenly music to delight the victorious Buddhas and their heirs

• a collection of advice on various topics, which is like a great ship in which one might set sail across the vast ocean of learning

• numerous profound points on ‘the science of the inner meaning’, which are like great gatherings of clouds

• elegant explanations to shed light on the meaning of Sutra and Tantra, which are just like the brilliant orbs of the sun and moon

• sadhanas and ritual arrangements related to infinite yidam deities, which are like the glorious insignia of Vajrasattva

• clarifications on all the major and minor sciences, like a great lake to delight the goddess Sarasvati

• histories, biographies and chronicles of abbatial succession, which are like a wondrous and enchanting garden

• works on various other essential topics, which are like a powerful monarch capable of granting our every wish

• a cycle of profound vajra songs of realization, which is like a spontaneously arisen secret treasury of indestructible luminosity.

Adzom Drukpa Drodul Pawo Dorje

1842-1924. Adzom Drukpa Drondul Pawo Dorje was born in 1842 in Tashi Dungkargang in the Tromtar / Tromkok region of Kham.

Chief among Pawo Dorje's teachers were Patrul Rinpoche and Jamyang Khyentse Wangpo. Patrul Rinpoche gave him preliminary practice instructions from his Words of My Perfect Teacher as well as numerous empowerments and transmissions. Khyentse Wangpo gave transmissions of Longchen Nyingtik and numerous other treasure lineages. Other eminent Gurus he studied with include Nyoshul Lungtok Tenpai Nyima and the polymath Ju Mipam Gyatso, 1846-1912, who taught him many of his own compositions.

When Pawo Dorje was twenty-two he debated between renovating the monastery built by his previous incarnation, Kegu, which had fallen into disrepair, or constructing a new monastery altogether. He sat a retreat and is said to have received a prophecy from a dākinī about building a new monastery, but the message was unclear; when he went for clarification from a local yogi, he was told that he should repair the old monastery first. Only some twenty years later the dākinī's prophesy finally came clear: Pawo Dorje built a new monastery.

In 1886 he established Adzom Gar in Tromtar, on the southern bank of the Dzing River. Its main temple was grandly ornamented and filled with scripture, stupa, paintings and statues, including a form of Padmasambhava, Guru Nangsi Silngon, reportedly made by the treasure revealer Rinchen Lingpa's own hand. To the south of the new community is the Padmasambhava site of Dungrel Drakkar. In 1917, they faced brutal attack and raid by Chaktring forces that viciously damaged the encampment. However, the commander of the force, Lobzang Tashi, was strongly impressed by Adzom Drukpa Pawo Dorje and became his devotee, and returned all the looted animals and property, even giving compensation to individuals harmed. When the commander apologised for the assault Adzom Drukpa is said to have responded, “How can we practice patience if there are no enemies?”

To the essence of the nine yānas,
The victorious holy water of awareness
The chariot of the definitive, secret teachings,
Which have instant transformative power
The great treasure revealer Drodul Pawo Dorje, I supplicate you.

Gyalse Gyurme Dorje

1895-1969. Adzom Gyalse Gyurme Dorje was the third son and student of Adzom Drukpa Drodul Pawo Dorje. His mother was Tashi Lhamo, the daughter of a popular merchant named Budo, who became Adzom Drukpa’s spiritual wife at the recommendation of Jamgön Kongtrul. While regarded as the incarnation of several eminent master, Adzom Gyalse was recognised as the incarnation of Minling Terchen Gyurme Dorje. Adzom Drukpa oversaw the spiritual education of Adzom Gyalse and transmitted to him especially his own terma treasures and the teachings of the Great Perfection such as the Longchen Nyingtik and the Chetsün Nyingtik. These in turn became also the main focus of Adzom Gyalse’s study and practice. Thus Adzom Gyalse rose to become of the main holders of the lineage and transmission of the Great Perfection teachings. Adzom Gyalse took over the legacy of his father and became responsible for the monastery established by his father in 1886, Adzom Gar. Unlike his father, Adzom Gyalse took monastic ordination and remained a monk throughout his entire life. He further developed and expanded Adzom Gar and became its main teacher and holder. While Adzom Gyalse had the potential to become a great tertön he decided to focused instead on the preservation and continuation of existing practices and teachings.

To him who is the sword-of-wisdom confidence that knows all things and their nature
From the expanse of the enlightened mindstream come your myriad clear explanations
The destroyer of illusion,
the amazing yogi Gyurme Dorje, I supplicate at your feet.

Gyalse Pema Wangyal

Early to mid-20th century. Pema Wangyal’s father, Adzom Drukpa Drodul Pawo Dorje observed that Jamyang Khyentse Wangpo and the Rainbow Mahasiddha Pema Dudul had predicted that Adzom Drukpa would have five daughters, dakinis, including Chime Wangmo who is A.dzom Rinpoche’s sister in this life, and three sons. When his young son Pema Wangyal received empowerments, transmissions and quintessential instructions from his father, it was like pouring out the contents of one vase and filling another. Pema Wangyal greatly pleased his father, Adzom Drukpa. Pema Wangyal trained well during a threeyear retreat that began when he was 11 years old. In this way, he gave rise to authentic realisation of the unity of emptiness and awareness, the Great Perfection. He authentically actualised his primordial wisdom to the point that he experienced it uninterruptedly day and night.

Thereafter everything was for him part of the great on-going cycle of luminosity, and so he had little need for sleep. Thus, he became a spontaneous heart-disciple of his father. Those fortunate enough to be his students received his profound instructions and were able to mature their experiential understanding of the profound key insights and thus dissolve their entanglement with the worldly dharmas into basic space. Those connected with him saw him clearly as a guide able to lead them to full realisation. If one investigates various life stories of past great masters, one can observe that in fact he has demonstrated unique tangible signs, visible to all, of the enlightened state of soaring beyond the paths. He has aspired for beings to see material signs of his realisation and so be inspired to further their own practice. Thus, in the mummified remains of Pema Wangyal, the bone in the area of his heart took the shape of a Vajradhara, about the size of a finger, and new teeth started to grow. Adzom Drukpa Rinpoche said again and again that no such indications are mentioned in the life stories of past masters. We see these as unmistakable signs that this holy being consciously emanated to bring about waves of beneficial Buddha activity for all beings. In doing so he fulfilled the Vajra prophecies of the Tamer of Beings, Adzom Drukpa.

The one within the unchanging, undistracted, spontaneously perfected sky of equanimity
From the beginning beyond striving
Who instantly goes to the meaning
Pema Wangyal, I supplicate at your feet.

Adzom Drukpa Thupten Pema Thrinley

1926-2001. Drukpa Rinpoche was one of the 20th century’s greatest scholars in addition to being a fully realised Atiyoga Master and Mahasiddha. Drukpa Rinpoche was born in the Fire Tiger Year, 1926, in Kham province, near the holy terma site of Padmasambhava. This mountain, which is now in the Dege district of Sichuan province, is called Yulhong Lhari. Adzom Drukpa Rinpoche was recognised by the fifth Dzogchen Rinpoche, Thubten Chokyi Dorje, as the reincarnation of the previous Adzom Drukpa Drodul Pawo Dorje. In the Earth Dragon Year of the Tibetan calendar, Adzom Drukpa Rinpoche was enthroned as a highranking master of Adzom Monastery. Rinpoche was famous for his all-embracing loving kindness and deep compassion. Without thinking about himself, his own advantages and his own well-being, he dedicated his full power and energy to the well-being of all sentient beings. He was very conscientious in keeping the purity of his vows of a fully ordained monk and to exemplify virtuous behavior. This made him an inspiring idol of an authentic Bodhisattva. To the real essence of the great Vajradhara.

Through skilled teaching, practice and action you hold,
protect and spread
The doctrine of the Buddha, the precious teachings
of the victorious ones
Thubten Pema Thrinley, I supplicate you.

The Great Khenpo Karma Benzra

The Great Khenpo Karma Benzra was one of A.dzom Rinpoche’s most important teachers.

A.dzom Paylo Gyurme Thupten Gyatso

“I feel love for all sentient beings. Anyone who seeks to experience happiness needs a wholesome and peaceful mind. This we can achieve by letting go of self-grasping and training in love and compassion. In this way, like a fruit slowly coming forth from its seed, self-grasping can be reversed and we can transform all the sufferings of this life into happiness. The ways of doing so are found in the teachings of the Buddha.“

- A.dzom Paylo Rinpoche

Revealer of ultimate meaning,
The inner state of Sutra and Tantra
Unerring illuminator of the Great Secret Pith insights into Great Perfection,
The ground for fortunate students
Gyurme Thubten Gyatso May your Lotus feet steadfastly remain.

Gyurme Thupten Gyatso was born in 1972 the eastern region of the snowy land of Tibet, in an area known as Do Kham, in the district of Reke. This district has a geological formation which looks like four knots. The place of his birth is one of these four. His parents lived in the golden valley where the blue Drichu River swirls around a bend in the riverbed, and where the Mandala power places of Hayagrīva and Vajravārāhī converge. His father, of the Majestic Jewel Clan, was named Sonam Wangdruk and was well known for his compassion. His mother, known as Yum Drolma Lhamo, was from a family of Derge. Rinpoche was born to her on the 11th Rabjung, the 17th 60-year cycle or 1972 in the Western calendar in the year of the Water Dog.

He was born just before the first full moon of the Tibetan calendar, when all virtues are amplified 100,000 times. Countless wondrous signs were witnessed surrounding his birth. All the Yogis of the region, great and small, universally acknowledged that a holy incarnation, a Tulku, had been born. The great accomplished master of the practice of Severance or Chöd, a local Yogi known as Khen Tokga, gave him the name Rigzin Dorje. Having awakened tendencies from the past, as a child he beheld all phenomena to be like a dream. Encountering any being who was suffering, he would spontaneously shed tears of compassion. As a child he could be found playing at erecting temples or teaching the Dharma and meditating. Awakening his compassionate tendencies as a Tulku or Nirmanakaya emanation, he also displayed unimpeded clairvoyance, helping the local population with their problems. From the age of 6, Thupten Gyatso studied reading and writing with Lama Norbu and Lama Thubten Chokyi, two teachers from his district. He absorbed his lessons effortlessly and also mastered the key points of the creation and completion stages of Tantra. In this way, he became a most exceptional practitioner even as a child.

At the age of 8, a yellow scroll containing Dharma Treasures or termas fell from the sky into his hands. New treasures of enlightened Body, Speech and Mind were revealed. This was the beginning of Rinpoche revealing numerous termas of the earth, the mind and the sky. Thupten Chokyi Nyima prophesied that he would bring about the welfare of many beings. At the age of 10, Rinpoche began a retreat on the Foundational Practices, accumulation and purification, while also receiving Atiyoga teachings. At the age of 12 he was formally recognised by the third Adzom Drukpa Thubten Pema Thrinley as the incarnation of Gyalse Pema Wangyal. He received symbolic representations of enlightened body, speech and mind as well as sacred Guru robes and a ceremonial hat at his formal enthronement. In the presence of the Great Secret King of Dharma, the accomplished and powerful Great Refuge, the Drukpa Dorjechang, Thubten Pema Thrinley, and the great abbot, the wish-fulfilling jewel, Karma Benzra, he received the teachings and practiced them. He also received the lineage of Kama, the Sacred Word, the unbroken ancient lineage, and the Terma teachings, the revealed or rediscovered Treasures.

He received the empowerments, oral transmissions, commentaries and quintessential instructions and in particular the precious whispered teaching on Atiyoga. All these teachings were received in their entirety. It was like emptying the content of one vase into another. From Tromge Dorjechang, Arig Rinpoche, he received the blessing of the mind to mind transmission of enlightened intent. In the presence of Sera Yangtrol, he received a revelation of Terma Treasures. From Choje Jigme Phuntsok, he received his own Terma known as Focusing Awareness on the Great Perfection of Manjushri. From the refuge lords Druktrul Dorjechang and Khenchen Pema Tsewang, he received the injunction to go to the monastic establishment of Arik Dzaphu and receive from the main Lama, Lama Pema, and the abbots and monks, the instructions on the Vinaya in their entirety, that is the vows related to novices and fully ordained monks. His training in penetrating the key points of these vows was such that he became acutely sensitive to the need for moral integrity in the life of Yogic practitioners. Later he was able to cause the Vinaya lineage to flourish greatly so that thousands became ordained in Central and East Tibet. In the presence of Ajuk Rinpoche Lungtok Gyatso, on numerous occasions, he received exceedingly secret sacred instructions in all their nakedness. In 1999, on a broad plain known as Kotang Chenno, and in the presence of a multitude of saffron-clothed faithful monks and nuns, Rinpoche miraculously left his hand print in a rock in order to set in motion auspicious interconnections. Upon performing this amazing sign, he exhorted the host of followers and faithful to thereafter engage in activities and trainings to benefit others. He emphasized that this is the very purpose of our incarnating. Such speech and actions authentically revealed Rinpoche to be an actual Tulku, an emanation. In front of a great crowd, a picture of this hand print was shown to Ajuk Rinpoche, who upon looking at it, declared he saw the images of the hundred peaceful and the wrathful deities. Rinpoche then went on to receive teachings from and train under many spiritual friends, in particular Adzom Drukpa Dorjechang and Karma Dorje Rinpoche. In time, these Masters bestowed on him the spiritual authority to be their representative and later sent him to represent them in Kham and Central Tibet. Thus, Rinpoche received all empowerments, scriptural transmissions and quintessential instruction in order to benefit others. In particular, while Adzom Drukpa was still alive at Adzom Chogar, he received the commentary on Tri Yeshe Lama and also the Guhyagarbha along with the rediscovered Treasures of the first Adzom Drukpa, “The Luminous Secret Vajra Treasures”. In addition, he received the empowerment and transmission of the Heart Essence or Nyingthig teachings on numerous occasions. Likewise, he received the exceedingly secret teaching of the whispered lineage and also trained in the practice of Chöd and the various advanced Yogas involving energy control and so forth. Drukpa Rinpoche encouraged Rinpoche to train in these practices equally so as to benefit beings. All the teachings and secret precepts of Luminous Secret Vajra Treasures were passed on to Rinpoche along with his inheritance as the lineage holder of Adzom Drukpa.

His teachers advised Rinpoche to establish a major new Chögar or Dharma Encampment in a great sacred power place which is the miraculous body representation of all those gone to bliss, the Buddhas, encouraging him to open the door to this sacred place. Rinpoche did so, revealing an area marked by the forms of Hayagrīva and Vārāhī, as well as the footprints of Padmasambhava. The body print of Yeshe Tsogyal is likewise found there along with marks and signs of the various treasure substances. The symbols of the Three Jewels are there and numerous Mantric syllables can be seen on the rocks and cliffs. Symbols of the hand implements associated with the five Buddha families are present, too. Rinpoche caused new springs to come forth miraculously in this sacred place, in particular the blessed water of his own accomplishments issued forth spontaneously.

On one occasion, at the cliff behind the monastery Rinpoche miraculously plunged a long wooden staff into solid rock in front of 300 people. At another time, at a site sacred to Vajrakila, on the upper slope of the mountains known as the Nine Powerful Brothers, and specifically on the mountain called Nyenpo Yontan Ri where Rinpoche had been invited by the people of Reke, he performed a cleansing ritual to purify this secret place. At that time, he made fervent aspirational prayers for there to be peace, happiness and prosperity among all beings of this world. While he was chanting this prayer, the many hundreds of people present heard the deep rumble of the earth trembling from amidst the mountains. All were struck with wonder at this amazing sign. Their faith grew such that it was irreversible. Rinpoche’s presence in Reke has caused the eating of meat to diminish along with the hunting of animals. In particular, in accord with a prediction of the great Pandita Vimalamitra, Rinpoche began restoration of the vitally significant and historically ancient temple of Uru Shayi Hlakhang, along with the artful images there that are expressions of enlightenment. In this way Rinpoche’s renown spread widely. After returning to East Tibet in Kham, Rinpoche initiated the grand ceremony of accomplishing Amitabha’s Pure Land, the Drubchen. This has now taken place annually for the last few years. Wondrous signs have occurred at these events, such as nectar or amrita raining down from a clear sky, an event that was also captured on film, and on other occasions the rain of flowers and blessed Dharma Medicine, the appearance of rainbow canopies and tents in the midst of which Buddha Amitabha could be seen clearly talking to his retinue. Numerous Ringsel of five colours also were seen rising from the offerings. In 1998, after receiving an invitation to Trayal Monstery, Adzom Drukpa Dorje Chang, sent a letter in which he wrote that he was sending A.dzom Rinpoche, saying there was no difference between them.

Ajuk Rinpoche has said, “Whoever simply wears a medallion with Rinpoche’s picture on it will be protected from lightning, weapons and the like”. In 2004 in a place called Kojo Awang Trokchu, seven people were huddling under a shelter to get out of the rain when suddenly they were struck by lightning. All of them were struck. Three died and four were unscathed. The four who survived were all wearing medallions with Rinpoche’s picture. Through his clairvoyance, Rinpoche is famously able to accurately reveal what previous lives people have had. Having that capacity means that Rinpoche also recognises Tulkus or reincarnate Lamas. In this he is able to dispel any uncertainties because his perception is very precise; he is able to give the names of the parents and the name of the child in this life, along with a description of geographical features of the birthplaces and the birth time of the children being recognised. Tens of thousands of Rinpoche’s students of diverse races and cultures have benefited from his general teachings on Sutra and Mantra and the more esoteric teaching on the profound Heart Essence teachings. Many of these students have gained stability and confidence in their practice. Others among them have given rise to genuine signs of realisation. Wherever Rinpoche goes, inevitably thousands spontaneously arrive there in order to be with him. Even wild animals have been known to crowd around Rinpoche and show devotion and faith, finding it hard to separate from him after hearing kind words. There are filmed images of normally reclusive wild deer and sheep clustering around him by the dozens. Tibetans often weep when they see this. If even animals reveal tangible signs of being blessed by hearing and seeing Rinpoche, it goes without saying that human beings also respond to him as a deeply realised being. Typically, Rinpoche is deeply relaxed even while continuously concerned for the welfare of others. He has encouraged countless people to commit to the precepts – not stealing, to avoiding toxic substances such as smoking, snuff, alcohol and so forth, and to live as vegetarians. Likewise, Rinpoche has encouraged many to take refuge and to recite Mantras such as the Vajraguru Padmasambhava and Mani Mantras. Many have repeated these up to one hundred million times and more. Often there are rainbows appearing above the Monastery, usually every few days. This is one of the great auspicious signs at this site. The Dakini Yeshe Tsogyal once directly granted a boon to A.dzom Rinpoche: “This is the gate to the Pure Land, so a rainbow will always appear.”

In 1992, for the benefit all living beings Gyalse Pema Wangyal opened the holy mountain where the Orgyen Samten Ling Monastery is located, and retrieved many termas. One day, the Dakini came to grant a boon upon A.dzom Rinpoche that the location of Goche Monastery is the Pure Land of Guru Rinpoche. A.dzom Rinpoche lived in this realm for several months and saw that Guru Rinpoche’s Glorious CopperColoured Mountain was here. The terma taken from Rainbow Mahasiddha Pema Dengden was granted by Guru Rinpoche. The holy site of Dara Monastery is the place where the twenty-five disciples of Guru Rinpoche were reincarnated. In the future, the auspicious causes here will be vast. The prophesy by Guru Rinpoche also appears in the terma received by Daxiong Dorje as “a thousand flowers around a lotus flower,” and in the future disciples of Buddhadharma will come here in succession. At the great Dharma encampment of Orgyen Samten Ling, Odyāna Śānti Monastery, he presides as the most venerable protector of the teachings and is supreme refuge to those who follow him. May his lotus feet remain for a hundred eons, and may the teachings of Sutra and Mantra illuminate the world like the rising sun. May the blazing sun of Dharma arise, benefiting countless beings through thousands of rays of Buddha activities establishing them in the state of perfect bliss. May ever more beings be led by the catch-all of kindness to awakening. This is truly inconceivable.

In the snowy land of Tibet
Beings such as you are exceedingly rare
The full moon of the wisdom, love and power
Of three families, you have arrived.
You are the supreme protector and refuge
For your students, ourselves, throughout all our coming lives.
Pray may your lotus feet remain for an ocean of eons.
In all our lives may we abide in the Dharma,
And be protected, never apart from the glorious Guru’s feet.
To the one who, through the dependent connection of the cessation of all phenomena into the inner expanse
Acquired excellence in the power of expanding on Sutra and Tantra
He who holds to the wisdom of immediately guarding the Buddha’s teaching
Gyurme Thubten Gyatso, I supplicate you.

The Padmasambhava Mandala

“By building the Padmasambhava Mandala, my vows are intimately connected with all living beings. Generally speaking, I make the aspiration that throughout the whole construction, from the very beginning, the seeds of confidence, compassion, and devotion for the rebirths of all living beings in the six realms will be planted and gradually blossom. Through the completion of the Padmasambhava Mandala, may all living beings realise their Buddha nature. To put it more precisely: My vows contain all the wishes of the extraordinary aspiration of the practice of Samantabhadra, along with many other vows. The name of the Mandala is “Wish-Fulfilling Padmasambhava Mandala”.

The purpose is that the wishes of all living beings may be fulfilled naturally. I wish that the Mandala may protect the world and free it from war, disease and disaster. The Mandala is built on the platform of Hayagriva Mountain behind the Gonchen Orgyan Samten Ling Temple, as if it were in the universal space itself. All those who participate in it and feel compassion, who visit, see, hear, come in contact with the Mandala, even animals that have died within the Mandala's perimeter, will be able to help the living beings in the six realms in the future. Their help will be as universal as space. To overcome catastrophes of earth, water, fire and wind, I vow that wherever the wind blows from the Mandala, disease and the causes of suffering in the heart will naturally disappear; our help for living beings will be everywhere, like the wind itself. The water flowing through the Mandala shall become natural nectar. Wherever the water flows, it brings the blessing of the Padmasambhava Mandala. Wherever the holy water is present, living beings will be freed from the five mental poisons greed, hate, pride, envy, delusion, and will attain inner peace.

Wherever the Padmasambhava Mandala is, the earth will become solid and stable. There will be no more earthquakes. Why does the earth become solid and stable? Only when the heart of living beings is stable can the earth be stable. If the heart is unstable, the earth will also sway. The Mandala makes it possible for the interdependence of inside and outside to remain stable. Even if living beings cannot personally see the Mandala, the Sun and Moon that have radiated the Mandala will still help living beings to achieve liberation wherever they are illuminated by these rays. The Mandala has such merits that the abovementioned methods of earth, water, fire and wind can help living beings. This method is based on the terma lineage of Adzom Drukpa and is realised through various blessings of secret scriptures. The Mandala is built according to the terma lineage. It will lead to liberation through hearing, seeing, thinking and touch. The Mandala plants enlightening seeds in all living beings who come into contact with it in any way. They will become Buddhas because of our vows. The merits of all those involved who feel compassion for the building of the Mandala are like those of beings who spend every day with Buddha and the Bodhisattvas and directly render service to them, until Buddhahood. Even the animals running around the Mandala will earn all the merits for the construction of the Mandala and will achieve rebirth in Sukhāvatī. Animals who cannot walk around the mandala will receive a blessing with nectar water that flows through the Mandala. My goal is to use all possible methods to help living beings receive the strongest possible blessing and maximum benefit. In addition to the vow mentioned above, each component of the Mandala contains my various vows and special merits and virtues. When the cause-effect and the time become ripe, the people who connect with Buddha will experience it.”

- A.dzom Rinpoche

The origin and establishment of the wish-fulfilling Padmasambhava Mandala in the Gonchen Orgyan Samten Ling Temple

One of the historically most famous temples in the Kham area is the Gonchen Orgyan Samten Ling Temple. It was also known as Dala Temple, and is historically mentioned as "Nam-La-Ni-Da-Ga-Song, Sa-La Ja-Dag-A Song". In the biography of Tertön Dudjom Lingpa and in many scriptures, it was referred to as the sun, moon and stars in the sky, Ja-Dag-A on earth. This refers to the Dala Temple. It is one of the holy places described by Padmasambhava and Yeshe Tsogyal in the scriptures. In 764 CE, Padmasambhava and Yeshe Tsogyal practiced here. When Padmasambhava practiced the Vajrakila method, he left a Vajrakila imprint on the hillside behind it. The Gonchen Temple is now above this imprint. This is why it is called Vajrakila land. In 813 CE Yeshe Tsogyal brought 128 disciples there and practiced for fifty years. Later the outstanding translator Dala Accon Dronin was the abbot of the Dala Temple and invited 108 Pandita Masters from India. Eight of them died here, leaving behind Vajra stupas. Accon Dronin and many of his disciples attained the rainbow body. Since then, many successful masters have worked here as abbots, such as the reincarnations of Longchen Rabjam, Dala Pema Matig and Rigzin Tsering Norbu, among others. In order to help as many living beings as possible, Gyalse Pema Wangyal Rinpoche opened the holy mountains around Gonchen Temple in 1992 and retrieved terma treasures from them. One day a Ḍākinī said to Rinpoche: the place where the Gonchen Temple is located is the Padmasambhava Paradise. Then Rinpoche meditated in the paradise state for a few months. The place appeared to him in his meditation as Padmasambhava's magnificent copper-coloured mountain. According to the terma teachings of Rainbow Realised Master Pema Dudul, Padmasambhava's instruction was that the holy place Dala Temple was a place for the rebirth assembly of Padmasambhava's 25 disciples. In the future, this holy place should have a profound meaning for living beings. In the terma teachings of Tertön Daxian Dorje, Padmasambhava described this holy place as follows: “Thousands of lotuses around one lotus.” When the Padmasambhava Mandala is completed, those connected with Padmasambhava will come here in great numbers. At this sacred Dākinī place, the Mandala is located opposite the Drukcho or Jin-Sha River. The river here has two bends and divides into three sections. After the river receives the Mandala blessing, it flows into the sea to connect with all the places in the world. The blessing makes all kinds of obstacles disappear and is beneficial for living beings all over the world. Below the Mandala is the Dragon Palace. Building a Mandala in this place can remove many obstacles and adversities. The mountain in front of the Mandala is like a torma. The mountain behind it is the Hayagriva Mountain. The name came from a disciple of Padmasambhava after he had practiced the Hayagriva method.

The Dākinīs teach that this place is the Padmasambhava Paradise. Ordinary people cannot perceive this. Once the Padmasambhava Mandala is completed, we will feel as if we are in paradise. When you enter the Mandala, you will feel as if your heart is opened. At the same time, our confidence, our compassion will naturally continue to grow and awareness will increase. If one were to practise within the mandala for a few months or a few days, the realisations one gains in Alaya consciousness will be as great as those one could gain elsewhere only through years of Dharma practice. That the mandala has such merits has to do with the extensive preparation by A.dzom Rinpoche and his students. The preparation work was unique: from 22 November 2009 to 10 December 2009 A.dzom Rinpoche conducted an Amitābha event. Practitioners in temples and at home together recited the Amitābha mantra a total of 16.5 billion times. One billion animals were released. In December 2009 A.dzom Rinpoche called for monks and nuns in the Gonchen Temple and other practitioners at home to recite the Mantra of Bodhisattva Avalokiteśvara and the Padmasambhava Mantra together. Everyone should repeat millions of mantras. By June 2010, almost 150 billion recitations had been registered. People continue to register for participation without interruption. From 8 January 2010 to 15 January 2010 (date according to the Tibetan calendar), a Vajrasattva event was held at the Gonchen Temple. During this period, practitioners lit a total of 100 million candles in the temple and other places. All this is considered excellent preparation for constructing a Mandala. After that, the construction went smoothly. From the time the Mandala floor plan was measured, auspicious phenomena often appeared within the Gonchen Temple: coloured clouds appeared in the sky, and a red ring around the sun. Some practitioners with pure karma saw Padmasambhava coming personally. While preparing materials for building the mandala, Rinpoche tried to find the very best within Tibet. In the end the best stone material was found in a holy mountain. Rinpoche had a quarry built there. The stones that are mined here are all used for the Padmasambhava Mandala. The stone collectors are accomplished Dzogchen monks and nuns. During the work the stones are blessed for 24 hours through Sūtras and Mantras. Even the stone material in and of itself has such incredible blessing power. In addition to the stone material, earth from Vajrasana in Bodhgaya in India where thousands of Buddhas have been enlightened within the Bhadrakalpa, and from Lumbini in Nepal, where Sakyamuni Buddha was born, is used to build the Mandala, and these are mixed together to form the seven treasures. The earth for these two places was brought by students of A.dzom Rinpoche from Gonchen Temple in China and Vajrasana in India with prostrations. Then the basic structure is covered with gold leaf. The paths on which one can walk are laid out with melted crystals. When you are in them, you feel like in the paradise described by the Sūtras.

There are already several hundred Kalas, which are filled with treasures and placed in the Mandala. Blessed earth from India, Lhasa, from Wutai mountain and from other holy places has arrived at the Mandala. Earth from over a thousand places is used for the Mandala as well as 108 different kinds of wood. The water from the holy Yang-Zhuo-Yong-Chuo lake, where Padmasambhava's handprint appears, is also used for the mandala. 1800 Buddha-Stupas are placed around the Mandala. The holy spring water from the holy mountain will flow around the right side of the Mandala, then flow into the Drukcho (Jin-Sha) River and pour the Buddha blessing into this river. Around the basic structure of the Mandala there are caves of the 84 enlightened Mahasiddhas from India. Through the Vajra ladder that connects the basic structure of the Mandala with the main part, all karma is purified by those who pass through here. The Mandala is divided into three parts. The first part contains the basic structure and three stages of the main parts. The 16 statues of Arhats are placed here. These contain all the interdependencies of Mahāyāna and Śrāvakayāna. There are statues of eight Buddhist masters of Tibetan lineages, of the 25 disciples of Padmasambhava, and of many Mahasiddhas from Tibet and India. These represent the Nirmāṇakāya paradise of the nine-level Buddhadharma. The second part, the fourth level of the main part, forms the Sambhogakāya paradise. The third part, the fifth level of the main part, forms the Dharmakāya paradise. The statue of a standing Padmasambhava is placed in the Mandala so that the disasters and suffering can be removed. It can prevent the cause of suffering in the world from reaching here. Next to the Padmasambhava figure there are four Dākinīs: An earth, water, fire and a wind Dākinī. In order to protect the living beings, they also assume a standing posture.

As one of the most important preparations for the wish-fulfilling Padmasambhava Mandala, Rinpoche has constructed special facilities and designs within the Mandala. These designs themselves correspond to the method of the wish-fulfilling karma lineage. All the people at this site have seen rainbows appearing with their own eyes at intervals of a few days for many years, because this is a holy place. The Dākinī Yeshe Tsogyal directly gave Rinpoche the following teaching: “Here is the door to paradise, so rainbows appear more often.” In Padmasambhava’s terma teaching of Adzom Drukpa Drodul Pawo Dorje, it says, “When someone with the name of Pema Gyalse Pema Wangyal will benefit living beings, those who are connected with him will naturally attain the Dharmakāya and Nirmāṇakāya fulfillment, and they will benefit themselves and others.” The structure of the Padmasambhava Mandala can be of benefit to countless living beings, just as the terma teaching stated. In the terma teaching “Gong-Buo-Jiong-Ba-Long-Lei” by Rigzin Tsering Norbu, Padmasambhava writes eleven times about Gyalse Pema Wangyal.

With infinite wisdom and infinite merits, Padmasambhava prophesied that Rinpoche will bring peace and happiness to many living beings. More than ten years ago, the Ḍākinī gave the teaching that here is the glorious copper-coloured mountain. Rinpoche recommended his students to start building the Mandala in 2010. According to the Tibetan calendar, this is the Iron Tiger Year. The time is ripe. In the same year according to the Tibetan calendar Padmasambhava built the Samye Temple. This is a very good connection. The year of the reconstruction of the Uru Shayi temple of Rinpoche is the same as the year of the reconstruction of the Uru Shayi temple of Longchen Rabjam at that time. On February 4, 2010 according to the Tibetan calendar Rinpoche performed the starting ceremony for the Mandala with students. On that day, clouds appeared in the sky that looked like the handwritten Tibetan words "Om Ah Hum". The heart syllable of Padmasambhava "Hum" was especially clearly depicted.

All these fortunate signs prophesied that Rinpoche and his disciples would build the Mandala with great devotion and implement the teaching of Sakyamuni Buddha. Hence all the Buddhas rejoice. This contributes immeasurably to the happiness of all beings.