H.E. Queji Jiangyang Qingzhen was a disciple of H.H. Dorje Chang Buddha III who truly manifested realization. This Sakya rinpoche of great holiness had white hair and a youthful complexion. His silver beard extended below his belly, and a heavenly eye opened between his eyebrows. Through his practice he attained the state in which his whole body was semi transparent. Thus, his three channels and five chakras could be vaguely seen. He realized a state of true longevity equal to that of heaven. The rinpoche was able to fly through the air, coming and going anywhere with total ease and control.
When he received from H.H. Dorje Chang Buddha III an inner-tantric initiation in the holy form called Drawing Lots From a Golden Vase, the lot landed upon the Xian Liang Great Perfection mandala. The Buddha Master transmitted to him the Lion Vajra Dharma and the highest great dharma called the Xian Liang Great Perfection Dharma. Right then and there H.E. Queji Jiangyang Qingzhen realized the rainbow-body perfection state.
Witnessing the Manifestation of Supernormal Power by H.E. Queji Jiangyang Qingzhen
One day, a gathering of highly virtuous laypersons and esteemed Rinpoches convened at the Pici Vajra Castle. Their purpose was to welcome the imminent arrival of H.E. Queji Jiangyang Qingzhen, a revered Dharma King and rinpoche of the Sayka sect, who, at more than one hundred years old, commanded great respect. In anticipation of his arrival, meticulous preparations had been made, including the arrangement of white silk hadas and offerings to honor him.
Shortly after midnight, at around 12:30, a wondrous phenomenon unfolded. A vibrant rainbow light appeared, encircling the sky, accompanied by celestial music. Gradually, the luminous rainbow expanded in size, descending gracefully until it settled atop the seven-story building housing our Buddhist altar. As the spectacle unfolded, a figure descended from above.
It was none other than H.E. Great Dharma King Jiangyang Qingzhen, gracing us with his presence.
We paid our respects and presented offerings to him with profound admiration, expressing our deepest reverence through our actions. While tales of centenarians ascending into the skies are often recounted in Tibetan scriptures, never before had we been blessed with the opportunity to witness such an extraordinary event firsthand. It was truly a manifestation of the boundless fortune we have accrued through countless lifetimes. How could one not be moved to tears by such a profound occurrence?
Truly, we stood assembled in the concrete courtyard below, with an uninterrupted view of the elder Dharma King’s descent from the sky to the rooftop. Although our sight was briefly obscured by the building’s roof, within moments, we beheld the elder Dharma King’s graceful descent from the top of the seven-story building to the ground below. His descent, with arms outstretched and legs slightly bent, resembled the elegant flight of an eagle—a spectacle beyond the capabilities of an ordinary person.
The following day, the Dharma King of the Sayka sect bestowed teachings upon us and initiated us, imbuing us with profound compassion. During the initiation ceremony, as we held a one-foot-long vajra in our hands, we experienced its boundless and awe-inspiring power, unable to control its movements. The ensuing mandala states were marvelously magnificent.
As the initiation ceremony drew to a close, the sound of ringing bells suddenly filled the air, and an attendant announced the arrival of ‘His Holiness the Great Master.’ In response, H.E. Dharma King Jiangyang Qingzhen promptly descended from his dharma seat and prostrated himself on the ground. Although we were initially uncertain about the significance of this auspicious moment, we followed suit, believing it might herald the arrival of Guru Padmasambhava. However, upon raising our heads, we beheld not Guru Padmasambhava but H.H. Master Wan Ko Yee (H.H. Dorje Chang Buddha III). Sensing our confusion, H.E. Dharma King Jiangyang Qingzhen reassured us, declaring, “Do not harbor doubts. H.H. Master Yee is the illustrious Buddha Vajradhara Great Dharma King—His Holiness Wan Ko Yeshe Norbu Holiest Tathagata (H.H. Dorje Chang Buddha III).”
Karma, in Sanskrit known as ‘karma,’ is the creator of deeds of body, speech, and mind, producing both good and evil without forgetting. It is also like the causes created by the three activities, which manifest as their results.
The force of karma leads to the consequences of suffering or happiness based on its nature, whether good or evil. Therefore, there is also the doctrine of karma and its consequences. Karma accumulated in the past is referred to as past karma; karma in the present is referred to as present karma.
The law of karma is a special instance of the law of cause and effect, according to which all our actions of body, speech and mind are causes and all our experiences are their effects. Certainly, perhaps some people might ask, “This ‘karma’ you speak of, I can neither see it nor touch it. Does it really exist?”
The law of karma explains why each individual has a unique mental disposition, a unique physical appearance and unique experiences. These are the various effects of the countless actions that each individual has performed in the past. We cannot find any two people who have created exactly the same history of actions throughout their past lives, and so we cannot find two people with identical states of mind, identical experiences or identical physical appearances. Each person has different individual karma. Some people enjoy good health while others are constantly ill. Some people are seen as very beautiful while others are seen as very ugly. Some people have a happy disposition that is easily pleased while others have a sour disposition and are rarely delighted by anything. Some people easily understand the meaning of spiritual teachings while others find them difficult and obscure.
Master Milarepa was renowned for his profound spiritual practice amidst the snowy plateaus of Tibet.
In his youth, Milarepa engaged in regrettable actions that resulted in negative karma. He resorted to sorcery, causing a house to collapse and resulting in the deaths of 35 people, including his adversaries. Additionally, he summoned hailstorms that devastated his uncle’s crops and the entire village.
There are accounts of Master Milarepa experiencing the consequences of his actions. In the later stages of spreading the Dharma for the benefit of all beings, a monk observed the reverence and admiration directed towards Venerable Milarepa by the crowd. Although outwardly respectful, the monk harbored intense jealousy and disdain, viewing the Venerable as understanding nothing and merely a hypocritical, arrogant, and conceited individual.
Once when the Venerable Milarepa fell seriously ill, this monk, pretending to be concerned, went to visit him and said:
“A great master like you who has attained enlightenment should not be so gravely ill, yet here you are sick! If there were a way to share this illness, to distribute some of it among your disciples. If there were a method to transfer it, for example, I could share some of it, but unfortunately, there seems to be no solution. What can be done?”
The Venerable smiled gently and replied, “I should not be ill by nature, but illness is beyond my control.”
The monk continued, “If only I knew the cause of your illness. I suppose no reason can be found? If it could be transferred, I would willingly take on some of it.”
The Venerable responded, “I could indeed share some of this illness with you, but you would not withstand it even for a moment. Therefore, it’s better not to transfer it.”
The monk thought to himself that perhaps the illness couldn’t be transferred, so he persisted more earnestly, saying, “Please, in any case, transfer the illness onto me!”
The Venerable then said, “Very well, but you will not bear it.”
Subsequently, the Venerable transferred the illness onto the door of the silent room, causing the door to creak and shake as if it were about to collapse. Despite this display, the monk remained skeptical, wondering if it was all an illusion, and he once again requested, “This is truly extraordinary! Please transfer it onto me.”
The Venerable agreed, warning him, “You will not endure it.”
He then withdrew the illness from the door and transferred it onto the monk. Instantly, the monk collapsed in pain, unable to move, breathe, or nearly fainting. Seeing this, the Venerable quickly withdrew the illness back, telling the monk, “I only transferred half of the illness to you.”
At that moment, the monk felt profound remorse and sincerely placed the Venerable’s feet on his forehead, tears streaming down in genuine emotion…
Thus, in the realm of karma, distinctions of wealth, poverty, status, or identity dissolve; there are only individuals confronting the unfiltered repercussions of their actions, whether virtuous or malevolent. Like an ever-present shadow, karma unfailingly trails behind, and when it matures, one experiences the consequences firsthand, feeling both its warmth and coldness.
Every action we perform leaves an imprint, or potentiality, on our very subtle mind, and each imprint eventually gives rise to its own effect. Our mind is like a field, and performing actions is like sowing seeds in that field. Virtuous actions sow seeds of future happiness and non-virtuous actions sow seeds of future suffering. These seeds remain dormant in our mind until the conditions for them to ripen occur, and then they produce their effect. In some cases, this can happen many lifetimes after the original action was performed.
The compassionate teachings of the contemporary Buddha, H.H. Dorje Chang Buddha III, instruct us to accumulate wholesome karma and avoid unwholesome karma; through practice, we can transform causes and effects. Only in this way can we allow our good karma to ripen first, keep evil deeds at bay, break free from the bondage of karmic forces, and truly escape the ocean of suffering. The supreme practice method taught by the Buddha, in “What is cultivation“, when followed diligently, brings boundless benefits.
Therefore, only through genuine repentance from the heart and earnest adherence to the teachings, can we eliminate karmic obstacles and allow the fruits of our wholesome actions to mature swiftly. Conversely, if we do not follow this path, we will only confirm the truth of the saying “We can’t take anything with us, only karma accompanies us,” and thus cycle endlessly in samsara.
Translated from the account recorded by Long Zhou Rinpoche
In the summer of 1998, I had the great honor and privilege of accompanying His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata on a journey to propagate and spread the Buddha-dharma. We formed a large group and were driving along Highway One, the Pacific Coast Highway, towards San Francisco.
As our motorcade navigated the winding mountain roads, His Holiness Dorje Chang Buddha III instructed the driver to turn off the air conditioning and open the windows to let in the fresh air. The Buddha Master asked, “How do you like the air here compared to Los Angeles?” “Of course, the air here is better,” we all replied in unison. “Why?” asked the Buddha Master.Brother Chang, who holds a Master’s degree in chemical engineering, quickly responded, “Buddha Master, this is because in places with dense trees or close to the sea, the air contains a large amount of negative ions, which…” He began explaining the chemical properties. His Holiness Dorje Chang Buddha III patiently waited for him to finish and then asked, “What do negative ions look like?” We were all at a loss for words. The Buddha Master smiled but said nothing. A few minutes later, a ray of blue light suddenly entered the vehicle through the windshield, filling the air with a fresh and sweet scent. We were all left bewildered, not knowing what had just occurred. The Buddha Master turned to us and said, “Now do you know what negative ions look like? As practitioners, you cannot stay confined to theoretical discussions.”
When we reached the Big Sur area, we were captivated by the breathtaking views. Suddenly, the Buddha Master directed us to drive onto a small road and stop. He walked towards a pavilion near the cliff’s edge and told us solemnly, “Demons will come to disturb us soon. Let us all calm our minds and recite the Heart Mantra of Avalokiteshvara Bodhisattva without conversing or getting distracted.” At that moment, the sky was clear, and the sea was calm. Where would the demons come from? His Holiness gazed at the sky and performed mudras. Within minutes, strong winds began to blow, carrying sand and dust into the air, causing rocks to move. The tranquil sea turned into roaring waves, crashing against the shore, splashing as high as hundreds of feet. Even small rocks were thrown into the sky. It was a frightening scene. Witnessing this, we focused on our practice and recited the mantra loudly. Eventually, peace returned after His Holiness subdued the demons. He then imparted a teaching, “Among our group on this dharma propagation journey, there are rinpoches, great dharma teachers, and officers of the Institute and publishing house. Demons fear that the correct Buddha-dharma will benefit beings in the Western world, so they will do everything to obstruct us. However, there is no need to worry; the demons cannot harm you.”
Our journey continued into the night. The mountain roads were rugged, and it was dark. We sought a motel to stay for the night but faced difficulties finding one with available rooms. We even tried negotiating with the manager to let us stay in the lobby but were refused. We returned to the parking lot, feeling tired and cold. The temperature was around -2 degrees Celsius (29 degrees Fahrenheit).
His Holiness suddenly rolled down the window and warned us, “The demons are coming to harm you again. Quickly get into the vehicles and concentrate on reciting the mantra.” Before we could settle back into our seats, we heard eerie howls from the forest, drawing closer and closer.
We were chilled to the bone, our bodies shaking. At that moment, hunger and cold became insignificant as we focused solely on reciting the mantra. After a few minutes, we were startled by frantic knocking on the window. I looked out and saw His Holiness gesturing for me to come outside. He led me towards the forest, where he performed mudras towards dark shadows. “These shadows are demons. They are constantly seeking opportunities to attack us,” he explained. It took nearly half an hour to subdue the demons. By then, it was well past midnight, and His Holiness continued practicing dharma silently inside the vehicle. We still had not found a place to stay. Just as we were unsure of our next move, a Caucasian man approached us and kindly offered the use of his mansion. We were overjoyed and eventually arrived at the mansion after driving through the dark. Some of us prepared food in the kitchen, finding exactly fourteen sets of dinnerware and fourteen seats in the dining room—miraculously matching the number of people in our group. We were amazed by this inexplicable occurrence.
Early the next morning, we gathered on the mansion’s balcony, our fright and fatigue from the previous night vanished. The surrounding scenery was stunning, with valleys stretching endlessly and peaks surrounded by swirling clouds and mist. From east to west, the horizon was adorned with the silver light of the sea, waves crashing against the shore. As we enjoyed breakfast, we attributed our survival the previous night to the protection of dharma deities. His Holiness asked, “Is this what you disciples believe?”
Our journey continued, fraught with dangers and crises as demons continued to pursue us. Fortunately, under the protection of His Holiness, we faced and overcame these challenges each time. Normally, the journey from Los Angeles to San Francisco takes a day or less, but this time it took us seven days and seven nights. Even if I spent seven days and nights recounting His Holiness’s merit and holy deeds, it would not suffice. Therefore, I have composed the following poem to express my profound gratitude:
The Supreme Buddha Vajradhara of all sects, Honored one with boundless unimaginable merit; His Holiness expounds the esoteric scriptures of the Tathagata, With great compassion, benefiting all sentient beings.
The roars of the Vajra Lion shake the Three Spheres, Praised by holy and virtuous dharma kings; Guiding master of humans and celestial beings, Never hesitating to save the suffering.
The Buddha Master’s kindness is as grand as Mount Sumeru, I can never repay his boundless favors; I pray for His Holiness to remain in this world forever, Manifesting a sacred realm within samsara!
Humble disciple, Long Zhou Recording the truth in this account
Milarepa was the most famous disciple of the Kagyu lineage patriarch, Great Master Marpa, in Tibetan Buddhism. Renowned for his ascetic practices, Milarepa was celebrated as a prominent yogi, master of tantra, ascetic monk, and poet.
Milarepa was born in 1052 in Gongtang, Tibet, with the secular name Milarepa Tönpa. His family was very wealthy. However, at the age of seven, his father passed away due to illness, and the family’s estate was seized by his uncle and aunt, plunging them into poverty. Milarepa, his mother, and his three-year-old sister were treated as slaves by his relatives, going from being wealthy to destitute beggars, subjected to the cold stares of former friends and relatives.
This turn of events filled his mother with resentment. When Milarepa grew older, she sent him to learn sorcery for revenge. After mastering his skills, at his uncle’s wedding feast, Milarepa used sorcery to cause the house to collapse, killing 35 people, including his enemies. Later, he also summoned hailstorms that destroyed the crops of his uncle and the entire village. However, instead of finding satisfaction in revenge, Milarepa felt deep remorse for his actions, experiencing sleepless nights filled with regret. Eventually, he vowed to seek liberation through studying Buddhist teachings.
Later on, guided by others, Milarepa sought out Marpa as his teacher. To test Milarepa’s resolve to repent and to help him cleanse his negative karma, Marpa intentionally subjected him to various forms of arduous labor as a form of “torture.”
Marpa Lotsawa repeatedly instructed Milarepa to build houses on different mountains, and all the building materials—stones and wood—had to be carried by Milarepa himself. Then, intentionally, when the houses were nearly completed, Marpa would order them to be demolished, and all the materials had to be carried back to their original places. Due to the prolonged carrying of stones, Milarepa’s back was rubbed raw, covered with scars that would heal and then be rubbed raw again.
The arduous labor caused Milarepa immense suffering, but due to his intense desire for teachings, he continued to obey his teacher’s orders with gritted teeth. During this time, whenever Milarepa sought teachings, he would often be scolded by his master, which left him feeling hopeless. Yet, it was in this seemingly painful torment that Milarepa’s karmic obstacles were gradually purified.
About six years later, Milarepa finally received teachings from his master and, following his instructions, began to meditate in a mountain cave. Having learned the technique of “Tummo Concentration” from his master, Milarepa could withstand the cold wearing only a single piece of cloth in winter. Hence, people called him “Milarepa,” meaning “the one from the Mila family who wears a cloth garment.” After nine years of austere meditation in a mountain cave, Milarepa finally attained enlightenment. He became a highly acclaimed practitioner of actual realization in the snowy plateau of Tibet.
At that time, there was a venerable master who had been lecturing on scriptures and teachings in a temple for many years. Upon hearing the revered name of Milarepa, this master was unimpressed and insisted on inviting Milarepa to come for a debate.
Milarepa said, “Let’s not debate yet. Do you understand what emptiness is?” The master immediately began eloquently explaining various theories of emptiness. At that moment, Milarepa pointed to a pillar in the temple and sighed, “All that you are saying is theoretical. Tell me, is this pillar empty or substantial?” The master replied, “The pillar is substantial; how could it be empty?” Milarepa responded, “You say it’s substantial, but I say it’s empty.” With that, he used his hand to gesture through the pillar as if the pillar didn’t exist at all. The master was astonished.
Milarepa then pointed to the empty space and asked the master, “Is this empty space substantial or empty?” The master quickly answered, “It’s empty.” However, Milarepa countered, “I say it’s substantial,” and proceeded to walk into the empty space to demonstrate. He confidently walked step by step as if on solid ground, moving around in the empty space effortlessly.
The master was at a loss for words, feeling deeply ashamed of his arrogance and ignorance.
This encounter helps us understand that theoretical discussions or worldly-wise understandings of emptiness are entirely different from the realized emptiness of the enlightened beings. There is a fundamental distinction. Whether one can demonstrate the realm of “form is emptiness, emptiness is form” signifies the difference between the sacred and the mundane. Milarepa, revered as a great saint who realized emptiness, established the profound wisdom of “form is emptiness, emptiness is form” based on actual realization of the unity of appearance and emptiness.
The Venerable Milarepa has long departed this world, and we are unable to personally receive his teachings. However, we are incredibly fortunate to have witnessed the emanation of the primordial Buddha – Dorje Chang Buddha III, who descended to this saha world, bringing forth the correct and unbiased true Dharma for all sentient beings.
H.H. Dorje Chang Buddha III expounded the Dharma with profound clarity and precision. “The Supreme and Unsurpassable Mahamudra of Liberation” and “The Absolute Truth Through the Heart Sutra” represent the first appearance of such excellent treasures of Buddhist scriptures, the supreme essence classics, in thousands of years of Buddhist history.
“The Absolute Truth Through the Heart Sutra” elucidates the teachings based on the phrases and principles of the Heart Sutra, as expounded by H.H. Dorje Chang Buddha III. It clarifies the relationship between mind, Buddha, and sentient beings, explaining the definitions of the impermanent and non-impermanent nature of life, the universe, and sentient beings, as well as the truth of form, dwelling, decay, and emptiness. What is a Buddha? What is the connection between sentient beings and Buddhas? What does liberation from birth and death entail?
The Buddha Dharma spoken by H.H. Dorje Chang Buddha III is presented in the most direct, accessible language, elucidating the profound truths of the Buddha Dharma for everyone to understand. During the inaugural empowerment ceremony for “The Absolute Truth Through the Heart Sutra,” Buddhas manifested in the empty sky and bestowed three-colored nectar, confirming that this teaching is the true Dharma spoken by the Tathagata. Those who sincerely practice “The Supreme and Unsurpassable Mahamudra of Liberation” and thoroughly understand “The Absolute Truth Through the Heart Sutra” can truly embark on the swift path to liberation and accomplishment.
H.E. Tangtong Gyalpo , the iron man of Bhutan, the Leonardo da Vinci of the Himalayas, the king of empty fields, artisan, engineer, composer, poet, soldier, merchant and more. He is a repertoire matched only by his own achievements. He is none other than H.E. Tangtong Gyalpo, the great wandering scholar and accomplished yogi saint- and all the above.
Perhaps the most enigmatic of Buddhist saints,H.E. Tangtong Gyalpo is the most renowned as the builders of iron bridges. In his many visits to Bhutan he built 8 iron bridges and 2 temples, the Dumtseg lhakhang in Paro and the Tachog Lhakhang . These are the top places to visit in Bhutan
Dumtsek Lhakhang at Paro
If any imminent personage has fired the imagination of later day chronicles, scholars and devotees, none can compare to that of H.E. Tangtong Gyalpo. From the scandalously rogue antics of Drukpa Kuenley, the divine madman, to the menacingly airborne Milarepa, the legacy of Thang Tong Gyalpo is solid iron, literally so.
Personality
H.E. Tangtong Gyalpo is most revered and remembered for the numerous iron bridges that he built, accomplishments that begat him the more popular title Chazampa(iron bridges). For his eccentricity and unconventional behavior he was called Lungton Nyonpa, the madman of an empty village. What was generally accepted was that he was Drubthob, the realized and accomplished one. He was so, in every sense of the word.
Iron Bridge at Tacgogang Lhakhang Built by H.E. Tangtong Gyalpo
His Birth
A popular and interesting but apocryphal legend has it that H.E. Tangtong Gyalpo was born as an old man. His parents, fearing that they had given birth to a freak abandoned him in the fields. He was then brought up by the wild animals and hence his name Tangtong Gyalpo. It translates as King of the open fields.
The more accurate accounts are that he grew up a child prodigy who has mastered the scriptures and the arts at a young age. In this context the name has been interpreted as the one with incomparable excellence in meditation. He is also known for steadfast and immobile from the plains (thang) of concentration. The name is also explained as indicative of his vast and supreme views on the nature of emptiness.
His Reincarnation
His life is one of progression. The avatars as manifold as the names and their interpretations. He is at once a militia conscript who rose rapidly through the ranks to become a commander. He has captured several forts by way of nonviolent strategy. In his youth, he was a very successful merchant who gave up his wealth and profits to a local ruler to save the lives of several unknown people from execution.
It is hardly surprising from this incident that he was considered an active emanation of Chenrezig, the bodhisattva of compassion. Additionally, several of his sadhanas such as Avalokiteshvara sadhana ‘For The benefit of All Beings Pervading Space” was composed by him after he received the transmission of this practice directly from Chenrizig. Chenrizig Nyungnye was also said to be a practice that he did throughout his life.
His Youth
H.E. Tangtong Gyalpo lived for a time in Lhasa, at the court of the Deb Desi and was under the patronage of the daughter of the Desi.
The princess commissioned several major works of sculpture and paintings; most notable among them the exquisite gold sculpture of Milarepa. He also crafted several life-sized statues of Chenrezig, Tsepame and Drolma from conch shell, coral and turquoise that were destroyed in 1959.
Chenrezig
H.E. Tangtong Gyalpo’s creativity and ingenuity were not limited to art but even extended to developing numerous medicines and treatments including some longevity pills. Perhaps through strange coincidence, the Chakpori hilltop where H.E. Tangtong Gyalpo lived near Lhasa later became the site for the first formal Tibetan medicinal institute built in the 17th century.
His Inspiration
H.E. Tangtong Gyalpo’s engineering feats, particularly with regard to bridge building, were reportedly inspired after he was refused passage on a ferry because of his ferocious and unkempt outward appearance. He was thrown unceremoniously into the water only to emerge with an insatiable zest for building bridges and ferry points.
Tachogang Village , Connected By iron Bridge
The new found vocation was intended to inter-link remote and inaccessible villages and propagate the Buddhist faith. His early attempts suffered many set backs, the primary one being the lack of funds. This did not deter or faze H.E. Tangtong Gyalpo and he is said to have come up with an innovative idea to compose and organize performances of the first ever Tibetan Opera, the Achi Lhamo to finance his passion.
Acheivement
Both bridge building and the opera were great successes. H.E. Tangtong Gyalpo went on to build something like 58 iron bridges and an equal number of wooden bridges, and over hundred ferry crossings all over the Himalayas including 8 iron bridges in Bhutan. None of the bridges are known to be standing. However, parts and pieces of iron still stand the taste of time at the national museum in Paro and at Duksum near Trashiyangtse, in eastern Bhutan.
National Museum in Paro
The Achi Lhamo opera, with the starting troupe of seven sisters who worked on the saint’s bridges, is still performed and enjoyed hugely to these days during the new year celebration and on festive occasions.
Achi Lhamo Opera Composed by H.E. Tangtong Gyalpo Still Prevalent in Bhutan
Places he visited
H.E. Tangtong Gyalpo traveled widely and is said to have visited SIkkim, Ladakh, Assam, Arunachal Pradesh and Bhutan in search of iron ore. He is a celebrated figure in this region and his exploits and compositions live on in the local folk songs and lore. He is also credited with composing many of the work songs sung in the villages of the region, including in Bhutan. Numerous stories and songs also extol his miracles and his enlightened activities and one song tells of him using the yeti as his porter.
Living Temple of Thang Tong Gyalpo in Bhutan
H.E. Tangtong Gyalpo’s passage in Bhutan stands enshrined in the temples of Tachoggang and Dumtse in Paro that he built.
The biography of Lochen Gyurmey Dechen narrates that the blacksmith of Paro once manufactured seven thousand chain links for H.E. Tangtong Gyalpo. These he took to Tibet in 1400 carrier loads. During his frequent and long sojourns to bhutan he took a consort Drubthob Zangmo, the aunt of Great Terton Pema Lingpa from whom he had several sons whose descendants live on at the Tachogang monastery.
The Depictions of H.E. Tangtong Gyalpo
Depictions of H.E. Tangtong Gyalpo are easily identifiable given his unusual appearances as in the manner of Maha siddhas. He has the signature iron chain link held in his right hand. The saint’s body complexion is dark reddish- brown, described in some cases as having the hue of “wet liver”.
He is said to belong to the descendent of the famed and legendary king Gesar. Seated on an antelope skin in the relaxed posture, he holds a tsebum or vase of long life in his left hand which rests on his lap in the dhyani mudra. The saint’s tsebum links him to tsepame, the bodhisattva of infinite life. He had also discovered the sacred dharani as a terma hidden by Guru Rinpoche. Special H.E. Tangtong Gyalpo drupchens of long life are still very popular..
His Countenance
H.E. Tangtong Gyalpo is depicted with his hair in a turban-like knot. He sports a long beard and long logs up to his shoulders which may be either black or white depending on whether he is depicted as an old man or in his prime. His image in Dumtse Lhakhang near the entrance is perhaps the youngest depiction.
Clothed in a white garment in this particular and unusual depiction, he maintains a goatee, short hair and holds his hand in the bhumisparsa mudra. The iron chain links are not held in the hands as usual but lie at the edge of the throne, barely discernible under the folds of his garments. In contrast, the huge main statue of the saint in the ZIlukha Drubthob nunnery above the Tashichho Dzong shows him at a ripped old age with long white flowing locks and beard. A pot belly and perhaps a gentler expression on his face. Numerous slate carvings of the saint holding his iron chain and vase are found in the Dzong and monasteries all around Bhutan. In many of these slate carvings the face is embellished with gold paint.
H.E. Tangtong Gyalpo was also famous throughout Tibet for his great strength and engineering skills. He is a great Bodhisattva known and respected by one and all in Tibet. H.E. Tangtong Gyalpo was the supreme leader of four esoteric sects within India, Bhutan, Sikkim, Mongolia, and Eastern Tibet. He possessed teachings from many dharma lineages, the most remarkable of which were the lineage to extend one’s life and the lineage to bring in wealth and change one’s fortune. H.E. Tangtong Gyalpo was a great terton, or discoverer of hidden teachings called terma, who both revealed and concealed terma for future generations. His main practice was that of Chenrezig. A young incarnation of this great master is currently living in Bhutan.
In year 2005, H.H. Dorje Chang Buddha III accepted H.E. Tangtong Gyalpo as one of his disciples who is on the level of a great venerable one and performed an initiation for him, at HuaZangSi Temple in San Francisco.
He later learned that the book A Treasury of True Buddha-Dharma about the H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata was about to be published. He thereupon organized many rinpoches to practice the Kuan Yin Dharma one billion times as an offering to His Holiness Dorje Chang Buddha III. He also sent his written congratulations stating that His Holiness is the master of Buddhas, the magnificence of His Holiness is supreme and that in this world no other holy being in history can compare with His Holiness.
When Zhaxi Zhuoma’s close relative died, she asked H.H. Dorje Chang Buddha III, “What should I do?” As a result of her sincere request, H.H. Dorje Chang Buddha III performed a very wonderful and amazing ceremony that enabled her to see her relative, actually go to the Western Paradise of Ultimate Bliss (Sukhavati). This is a very high ritual of the Supreme Yoga Vajra Division, which cannot be discussed in detail with those who have not received initiation. However, she was able to report that she actually witnessed with her own eyes the miraculous scene where this person was transported to the sixth level of this Buddha-land that is beyond the worldly realms of suffering and sorrow. There are nine levels all together in the Western Paradise of Ultimate Bliss. This is the highest tier of the middle level, known as the Zhong Pin Shang Sheng in Chinese.
The picture of this person quivered in her hands as the ceremony began. It seemed that he could hardly wait. Or was this in response to the extraordinary dharma powers of the H.H. Dorje Chang Buddha III? It was a glorious and marvelous sight! There are no words that can express the joy she experienced when this event took place. His Holiness explained that this was because she was able to obtain a “glimpse” of the bliss that occurs in the Western Paradise. There is no other Dharma King or master who can do this! It was incredible!
Earlier H.H.Dorje Chang Buddha III allowed Zhaxi Zhuoma to see the sufferings of Hell. Now she was able to experience the bliss of the Western Paradise. The Petitioning the Western Paradise of Ultimate Bliss Dharma is a very high and special dharma that is rarely practiced in this world. Many people want to go to the Western Paradise, but can’t. They would like to receive this dharma or have it performed for their loved ones, but can’t. Zhaxi Zhuoma said, “I have been with H.H.Dorje Chang Buddha III for six years and seen him perform very many forms of inner tantric initiations and received some, but this is the first time that I have seen him perform this particular dharma. It was only through the maturing of certain causes and conditions that this ritual was successfully performed.“
“My dear relative, who was ninety when he died, had been a good Christian man, but knew nothing of Buddhism. His only contact with Buddhism had been through knowing me, although he had also met my younger vajra sister, Ven. Akou Lamo Rinpoche, in 2003 when we briefly visited him while on tour of the U.S.. Ven. Akou Lamo Rinpoche is a great rinpoche from Tibet and also a close disciple of H.H.Dorje Chang Buddha III . I am sure we were the only Buddhists he had ever even heard of, let alone met. “ This person had lived a good life and was very kind and generous, being willing to go to great lengths to help those who needed help. His immediate family, who are all also good Christians, were quite certain that he would go to the Christian heaven, but who would have thought that he would have had the good fortune to escape the realm of reincarnation altogether?
He had, after all, also been an avid hunter and fisherman and had killed many living beings in his life. With such negative karma, how could he be reborn in heaven? Needless to say, it would be even more impossible for him to go to the Western Paradise. But H.H. Dorje Chang Buddha III’s Buddha-dharma is so magnificent! I could actually witness my relative going to this superb Buddha-land and enjoying the incomparable happiness one finds there. His Holiness told me, ‘You are a rinpoche. That is why you can see this.’
“I was horrified when the minister giving the eulogy at my relative’s funeral praised him for teaching his grandchildren how to fish. I wanted to cry out “How can you praise someone for teaching children how to kill?” but I held my tongue and remained silent. In this rural community and this culture, hunting and fishing are very important, both for food and for pleasure. They do not understand the principles of either reincarnation or karma. It is only through the incredible merit, dharma skills, and great compassion of the H.H.Dorje Chang Buddha III that this could happen.
“Just eleven days after my relative left this world, his wife also left. She was also ninety. H.H. Dorje Chang Buddha III was also able to raise her consciousness so that she could join her husband in the Western Paradise. I saw the Buddhas and Bodhisattvas come to the sacred mandala to receive her and witnessed their acceptance of her into the Western Paradise. This was a different ceremony held at a different mandala. At first it looked as though she might not be able to make it. H.H. Dorje Chang Buddha III went back and practiced the dharma a second time. This time he was able to send her to this paradise of eternal joy and happiness.
She, too, had been a good Christian, but knew nothing about Buddhism. She also did not have the good fortune to meet Ven. Akou Lamo Rinpoche. However, she was still able to go to the Western Paradise. It was so amazing. This was because of the incredible compassion and Buddha-dharma powers of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata. The Buddha-dharma is magnificent!”
In 2004 H.H.Dorje Chang Buddha III performed another ceremony to raise the consciousness of Zhaxi Zhuoma’s non-Buddhist parents, Carl and Elsie Welker, to a higher realm as well. At that time she saw the Dharma Protecting Deities come to perform this rite. She was very, very grateful to her vajra master for his kindness and compassion in blessing her dear relatives. These miraculous Buddha-dharma events, performed for those who had not practiced or known anything about Buddhism, were all due to the amazing merit and compassion of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu. He was willing and able to share his boundless merit with these non-Buddhist to enable them to enjoy the blessings of Amitabha Buddha’s Western Paradise. This was a great teaching on compassion and true equanimity.
REINCARNATION:
H.H. Dorje Chang Buddha III reminded us that we must realize that reincarnation is not something that just exists for Buddhists or easterners. It existed before the coming of the Buddha or before Jesus and continues to exist even after they have left this realm. It is a fact based on the principles of cause and effect. It does not exist because people believe in it or talk about it—it just exists. Nor does reincarnation cease to exist just because people do not accept it or believe in it. Only the Buddha was able to see how the cycle of reincarnation worked and to realize the method for escaping the suffering that is inherent in continual rebirth in the six realms of existence. Only a Buddha is capable of understanding the workings of karma.
Some concept of “heaven” or a “happy hunting ground” or “paradise” is held by most religions. Buddhism recognizes these realms as well, but does not hold the various heavens or abodes of the gods (devas or angels) and other celestial beings to be the goal of spiritual practice. They could be viewed as a “rest stop” or a nice vacation site, as one can surely go to these wonderful places if one lives a good life, avoids evil, and accumulates sufficient “merit.” However, even in heaven, when one’s merit is used up (and it is very hard to accumulate more merit while in those realms—the pleasures are just too great), one must still be reborn and repay one’s karmic debts.
There is even no guarantee that living a good life is enough to enable you to have a good next life, for your karma from past lives may catch up with you on your next round. Only by becoming a holy or enlightened being (or saint), can one escape the cycle of reincarnation and the suffering of existence. The early Christians also believed in reincarnation, as do many Christians today, but it is not accepted as Christian dogma. There are two dharmas whereby one can go to the Western Paradise. One dharma involves repeatedly reciting Amitabha Buddha’s name. The other is Petitioning the Western Paradise of Ultimate Bliss Dharma, which is a very high and special dharma that very few people who have lived in this world could perform. Shakyamuni Buddha and the Ugyen Second Buddha, Great Dharma King Padmasambhava, could do it, as could great holy dharma kings after them. H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu, however, is more accomplished than any of these dharma kings.
No wonder H.E. Tangtong Gyalpo Great Bodhisattva, who was once the leader of the four main sects of esoteric Buddhism, wrote a congratulatory letter highly praising H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu’s proficiency in both esoteric and exoteric Buddhism and his wonderful mastery of the five vidyas. That letter also praised His Holiness as being the first person in history to accomplish this. Zhaxi Zhuoma said that “to my knowledge, His Holiness is the only living vajra master who can perform such a ceremony involving great dharma and have the Buddhas and Bodhisattvas come to the sacred altar to help the deceased reach this high level of achievement. We are very fortunate to have such a holy one with us here in America.”
Landscape painting is a direct cultural expression of Chinese philosophy. Throughout history, eminent painters such as Dong Yuan, Ju Ran, Zong Bing, Guo Xi, Huang Gongwang, Shi Tao, and Bada Shanren have all used landscape painting to express their extraordinary spiritual realms. Unlike the representational approach of Western painting, landscape painters observe the myriad phenomena of heaven and earth, contemplate the vastness of the universe, and use their hearts to transform their inner landscapes into brushstrokes, imbuing their works with the majestic spirit of nature. Beneath the bold and uninhibited brushstrokes lies the creation of inner beauty, revealing a unified spiritual realm through the language of painting.
The quality of ink and brushwork is paramount in judging the merit of a Chinese painting. Indeed, without mastery of ink and brush, there would be no Chinese painting. The importance of ink and brush in Chinese painting is akin to that of cells in life. From mountains and rivers to figures and forests, all are realized through the use of ink and brush. The concept of bone structure and brush technique refers to the artist’s outlining, texturing, and dotting within the painting.
H.H.Dorje Chang Buddha III landscape paintings in Fanjuan Style exhibit a natural and vigorous brushwork, with bold and powerful strokes. The ink’s varying degrees of wetness and dryness create distinct layers and a lively rhythm in the composition. The rich and vivid atmosphere in the paintings brings joy and resonance to viewers, touching their hearts deeply. The exceptional quality of ink and brushwork in these paintings is truly breathtaking.
Here, let us appreciate some of His Holiness’s landscape paintings in the Fanjuan style, a style created by His Holiness himself.
The “Fanjuan” Style Numerous brush strokes exude an air of scholarly refinement. Despite the complexity of the strokes, there is no sense of disorder; instead, they reflect artistic talent rooted in profound and extensive knowledge.
“Ferrying the Xia River” is an ink-and-wash painting created in 1993 by H.H.Dorje Chang Buddha III. While predominantly utilizing black ink, the brush strokes encapsulate the essence of both painting and calligraphy. Despite the monochromatic palette, the sense of depth and proximity is distinctly rendered. Renowned artist Mr. Huang Binhong once remarked, “Black ink pervades like the vastness of heaven and earth. A single sheet of painting paper can unfurl myriad mountains.” Crafted seemingly effortlessly within a few days, this masterpiece is the culmination of nearly a century of brushwork mastery.
The painting boasts a richly layered appearance, its thick black ink imbued with elegance, resulting in a masterfully conceived and captivating image. Amid this tranquil setting, sounds reverberate from thatched mountain cottages to boats on the water and back again.
In the artwork, a distant view unveils a series of lead-gray mountains, nestled against a lively stream at their base. Rocks, trees, and vegetation seamlessly merge with the mountain range, their tones resembling the clarity of a mountain stream’s deep pool. Though mysterious and profound, the depths of the pool are subtly visible.
The rustic palette, layered landscapes, and deep ink colors infuse the scene with a primordial ambiance. It feels like dawn, with small boats beginning to glide along the cold stream at the mountain’s foot. The entire composition radiates a misty spring ambiance, with the moist spring tide enveloping the scene. At the painting’s base, diminutive figures become the most captivating element. Despite their scale and near indiscernibility, their silhouettes vividly convey distinct personalities and ages, infusing the composition with a human touch. These lively figures serve as the painting’s eyes, enriching the work with a profound aesthetic sensibility. Truly exceptional artists possess a pure and sacred artistic vision.
Clouds, Mountains, and Water Seem To Sing a Song of Autumn
“Clouds, Mountains, and Water Seem To Sing a Song of Autumn” is a landscape painting featuring misty mountain ranges, clear rivers, rushing waterfalls, icy mountain springs, simple farmhouses, scenes of honest fishermen fishing, and humble farmers gathering firewood on the mountainside. Through this artwork, H.H.Dorje Chang Buddha III vividly captures the raw beauty of nature and the diverse lives of the people. It is a rare masterpiece of landscape painting, grand and expansive, with a profound connection to the pulse of life. The bold brushstrokes create a rich and fresh atmosphere, with a lush ink texture. Within the valleys lie a few buildings, nestled among red autumn maples, promising tranquility and serenity. The distant mountains, shrouded in mist and haze, inspire boundless imagination and contemplation.
“Ancient Village at Remote Mountain Spring” is a small-scale painting created by H.H. Dorje Chang Buddha III in last decade. An artist who saw that painting said, “Although ‘Ancient Village at Remote Mountain Spring’ is as small as only one-fourth of the size of the palm of a hand, one can see curling mist, mountains, and cliffs. It truly is a magnificent landscape scene that expresses a lofty and broad artistic conception. The energy of the cloudy mountains is palpable. Such a tiny painting seems to contain thousands of mountains. It is not merely an ink-wash painting. Rather, it is a vivid landscape scene that is brimming with vitality!”
At early year 2006, I found that my strength was leaving my body. I had tried various alternative medical treatments, but it seemed that I was loosing energy every day. When a friend gave me a thermometer, I started taking my temperature and found that my body temperature was constantly at around 95 degrees—way below normal. I just felt that my life force was leaving me and that one by one all my body functions were beginning to shut down. I had watched my elderly father die several years earlier and knew that was what happened in the death process, so I became convinced that I was about to die.
I am fortunate to be able to see the H.H. Dorje Chang Buddha III fairly often, but he is so busy, I did not want to bother him with my problems. I figured that if this was my time to go, I would go. If not I would stay. I am 65 years old and ready. His Holiness had told me that as soon as he was finished with a particular project, he would take care of my problems. Since I have seen His Holiness help many of his disciples and how they have miraculously become well or heal after receiving the Buddha Master’s blessing, I was not too concerned. I had also seen the Buddha Master help people who were not even Buddhists go to the Western Paradise. Whether I lived or died, it would be ok. Either way I had faith in my vajra master and knew he would take care of me.
One afternoon, I could not bear to stay with the Buddha Master any longer. I simply had to go home and rest. As I was paying my respects to leave, His Holiness looked at me and stopped what He was doing and asked what was wrong. I told him how I was very, very tired and wanted to get some rest.
The Buddha Master said, “No, wait. I will help you.” His Holiness was very busy right then and in the middle of doing some very important matters, but the Buddha Master stopped and went into the next room and when He came back, His Holiness said that He would practice a particular dharma for me. What I did not know until later, because it was not translated at the time (I do not understand Chinese), was that His Holiness told the other disciples who were there, that I was in a very dangerous state. In hindsight, I should have suspected as much, since the Buddha Master was so very busy and it was His Holiness who volunteered to help me. I did not even ask. His Holiness told those present that my chakras had almost completely shut down and, if He could not reactivate them by transferring his energy to me, I might as well go home and prepare to die. They should contact my relatives to prepare for my funeral. I know the disciples had suddenly gathered around us and looked very serious, but that often happened when the Buddha Master transmitted any dharma, so I was not alarmed. The first few times the Buddha Master tried to open my chakras, nothing happened. His Holiness practiced the dharma and recited many mantras. I felt nothing. He then told the other disciples (and they told me afterwards) that He could try one more time and if that did not work I was a goner. Some of the disciples thought at first that the Buddha Master was joking, but by now they realized how serious the matter was. All this time the Buddha Master was very jolly and since I knew no better, I was not frightened. Then His Holiness did another dharma and, while reciting a secret mantra, he was able to transfer his energy to me. It was like being hit by a lightening bolt. POW! I can’t say it was painful, but it was certainly overwhelming!
His Holiness showed us how He could turn this transfer of energy on and off. I would feel the energy, then I would not. The Buddha Master had complete control over this process. It was amazing. The Buddha Master was very happy. I knew from his reaction that His Holiness had healed me. His Holiness said my chakras were now functioning and open and “That was what I have been waiting for. This is the last step you needed to receive the Dharma. Now I can teach you.” Over the past few years the Buddha Master had given me many initiations and empowerments to remove my negative karma and prepare me for receiving the esoteric dharma.
Of course I was ecstatic. I went home and slept for a very long time. I woke up feeling that my entire body had been run over by a semi. Every cell in my body ached, but I could tell my energy or life force was back. This very understandable “cell fatigue” only lasted a few days. When I remembered to take my temperature again it was back to normal. I have had extraordinary energy ever since. I normally only sleep a few hours a night and feel great! My Buddha Master is truly magnificent. The healing powers of His Holiness are amazing. The Buddha Master has attained perfection in all of the Five Vidyas and the Buddha-dharma! I am very, very grateful for the kindness and compassion of my Buddha Master. Amitabha!
Painting is the artist’s pursuit of passion, and the artist’s spiritual realm and artistic insight determine the quality of the work. H.H. Dorje Chang Buddha III once said, “Every artist must tread the path of learning from the past while innovating for the future. Learning from the past embodies tradition, while innovation demands the fusion of Eastern and Western art, philosophy, aesthetics, and literature into a unified whole. This entails grasping the true essence, understanding the inner and outer spirit of the subject, navigating the transitions between the internal and external, the virtual and the real, and infusing rhythm into one’s creations. The result is a work that flows freely, exudes power, and embodies both familiarity and uniqueness. It conceals craftsmanship while remaining wild yet disciplined, possessing a distinct personality and charm. Upon reaching this stage, one can embark on the pursuit of egolessness and the true essence of emptiness and colorlessness. This journey leads to a profound, rich, elevated, and vibrant artistic realm that offers people the joy of beauty. With such mastery, Chinese painting can take a significant leap forward and ultimately stand as a world-class masterpiece.”
Let’s appreciate two masterpieces painted by H.H. Dorje Chang Buddha III and gain deep insights into innovation rooted in tradition.
Ancient Style Emergence
The landscape painting “Ancient Style Emergence” captivates viewers at first sight with its unique style and transcendent meaning. The simple and unadorned lines depict rugged cliffs, hills, forests, and cottages. Layers of ink washes render the rocks thick and the mountain mists hazy. The clustering mountains and overlapping peaks evoke the ancient charm of Yuan dynasty landscape paintings while also embodying a contemporary innocence. Beneath the moistened ink, clouds flicker and smoke swirls. The tree crowns, mountain shadows, and distant peaks are rendered in a nearly pale ink-like gray-green hue, creating a rich and deep landscape. The sunlit sides of the hills and rocks are lightly tinted with a bright ochre, resembling vermillion, which contrasts vividly with the large areas of gray-green, lending the painting a magnificent and ancient beauty.
The pristine and dust-free atmosphere depicted in the painting stands in stark contrast to the noisy scenes of the mundane world, perhaps serving as a reminder for viewers to awaken to the beauty of life.
The brushstrokes in the painting are highly calligraphic, lively, and modern, diverging significantly from traditional landscape depictions. It represents a landscape of the heart, created purely through brush and ink.
While lacking the specific forms of traditional paintings that one can wander and inhabit, it possesses a more authentic and dynamic charm of modern art, particularly evident in its abstract qualities, which resonate deeply with contemporary audiences.
This landscape painting is created by H.H. Dorje Chang Buddha III, characterized by its straightforward and lively brushwork, as well as its modern sensibility.
Setting Sail to the East
“Setting Sail to the East,” this painting employs thirsty brush and light ink, with free and bold strokes, abandoning the meticulousness of carving. Horizontal and vertical brushstrokes appear to be dragging mud and water, yet they possess the strength to carry a heavy weight. The brushwork is seasoned and heavy, yet balanced between reality and illusion.
In the foreground, there is a poetic dense willow forest, where two stubborn rocks seem to be “nodding” to each other, engaged in intimate conversation, perhaps narrating the endless past and future of the mundane world. In the middle ground, there are two simple small boats, leisurely passing through the river, seemingly minimalist yet imbuing the scene with a rich humanistic atmosphere. In the distance, distant mountains are depicted with dry brush and thirsty ink, subtly rendered with a watery light ochre, evoking the elegant beauty of classical Chinese paintings, reminiscent of the dry autumn wind and the moist spring rain, yet with a strong modern painting atmosphere.
This is a masterpiece of landscape painting with profound underlying themes and innovative imagery. Its lofty style, deep meaning, grand momentum, and charming spirit all stem from H.H. Dorje Chang Buddha III’s profound philosophical thoughts and masterful brushwork. The inscription on the painting reads: “Drawing on tradition for innovation, entering the wonderful realm of the written scroll.” The brushwork is arranged in a skillful and coherent manner, serving as the backbone of the painting and the soul of the entire composition.
The term “vivid charm” embodies the artistic realm of the calligrapher and painter. H.H. Dorje Chang Buddha III‘s landscape painting art transcends the ordinary and mundane, achieving a level of artistry that is beyond compare, with a spiritual realm that has become a benchmark in contemporary painting art.
H.E. Tangtong Gyalpo is a greatly accomplished person within Tibetan esoteric Buddhism who attained the rainbow body. He is a great Bodhisattva known and respected by one and all in Tibet.
He is also an extremely holy person who has made huge contributions to the Tibetan people. It was this great Bodhisattva who was the father of medicine, ferryboats, bridges, and operas in Tibet. He has brought to the living beings of Tibet limitless blessings. To this day, Tibetan temples and families continue to worship H.E. Tangtong Gyalpo Bodhisattva.
The first Tangtong Gyalpo left the household life to become a monk when he was very young. He studied the sutras and treatises and became good at debating the sutras. Although he possessed the Five Vidyas, he remained modest, simple, and down-to-earth. In order to provide a model of self-cultivation, H.E. Tangtong Gyalpo followed and learned under many people of great virtue.
He also engaged in solitary, quiet cultivation for a long period of time at the Eri Temple. Later, he received teachings directly from Dakini Niguma and became a person greatly accomplished in the dharma. People praised H.E. Tangtong Gyalpo with the following words: “In the vast realm of emptiness, there is a yogi who intensively studies emptiness and who is like the King of Fearlessness. His name is Tangtong Gyalpo.” He has also been respectfully called Zhibai Wangxiu Tangtong Gyalpo, which means the accomplished, free and unhindered Tangtong Gyalpo!
During a certain year in history, there was a serious drought and famine in Tibet. H.E. Tangtong Gyalpo conducted a Dharma Assembly in front of the Sakyamuni Buddha statue in the Jo-khan Temple in Lhasa. At that Dharma Assembly, he wrote “A Prayer to Eliminate Famine.” Many people then saw Kuan Yin Bodhisattva in the sky disseminating various grains. The famine ended not long after that.
There was another time when war and chaos occurred in the Muya district of Kham in Tibet, causing people to leave their homes and wander about. H.E. Tangtong Gyalpo made a vow and wrote “A Prayer to End War and Chaos.” People in that area very soon after that ended their mutual hatred and instead treated one another in a peaceful, friendly, and loving manner. There was another year when a pestilence broke out in a large area covering a religious site of the Sakya sect, causing countless deaths. The chanting of mantras and the offering of sacrifices could not end the pestilence. Thus, H.E. Tangtong Gyalpo again practiced dharma and wrote “A Prayer to End the Disaster of Illness.” As a result, the pestilence disappeared forthwith. In previous times in Tibet, it was very difficult for people to cross rivers. The river waters mercilessly took away people’s lives as they attempted to cross the rivers. Thus, H.E. Tangtong Gyalpo made improvements to ferryboats and began building bridges. In that lifetime, he built fifty iron-chain bridges, sixty wooden bridges, and many temples. One of those temples was the Tangge Lakong (the Tangtong Gyalpo Temple), which was the first temple in the Derge region. With respect to medicine, H.E.Tangtong Gyalpo established the Medicine King Temple at Jiabori in Lhasa, invented a white pill that cured all kinds of internal medical diseases, and invented a red pill that cured epidemic diseases. Thus, he became the founder of Tibetan medicine. That white pill and red pill are used in Tibetan medicine even to this very day to relieve the sufferings of living beings.
This 600 year old bridge crosses the Paro Chhu (Paro River) and was traditionally restored in 2005 after being washed away during a 1969 flood. The bridge was originally built by the legendary Thangtong Gyalpo
Dungtse Lhakhang, a temple in form of a chörten near Paro in Bhutan was built by Thangtong Gyalpo. The roof construction is made of iron.
H.E. Tangtong Gyalpo Bodhisattva also wrote many Tibetan operas and established the Ache Lhamo opera troupe, the members of which acted out Tibetan historical stories through song and dance and pioneered Tibetan operas. The Achi Lhamo opera, with the starting troupe of seven sisters who worked on the saint’s bridges, is still performed and enjoyed hugely to these days during the new year celebration and on festive occasions.
Achi Lhamo Opera Composed by Thang Tong Gyalpo Still Prevalent in Bhutan
H.E. Tangtong Gyalpo was the supreme leader of four esoteric sects within India, Bhutan, Sikkim, Mongolia, and Eastern Tibet. He possessed teachings from many dharma lineages, the most remarkable of which were the lineage to extend one’s life and the lineage to bring in wealth and change one’s fortune. Everyone in Tibet, no matter what sect he or she belonged to, believed in and practiced such lineages and scriptures. Countless disciples of H.E. Tangtong Gyalpo became accomplished in the dharma under his teachings and attained great supernatural powers, wisdom and great compassion. More than one hundred disciples of his attained the rainbow body or the transformation rainbow body. All Tibetan people know that H.E. Tangtong Gyalpo is truly a great patriarch of Tibetan esoteric Buddhism and a great Bodhisattva. Later, each time H.E. Tangtong Gyalpo incarnated into this world. He was a great patriarch who spread the dharma, liberated living beings, and pervasively benefited people.
Thang Tong Gyalpo Present Reincarnation
H.E. the sixteenth Tangtong Gyalpo Bodhisattva (Thangtrul Rinpoche) took birth in Bhutan. His physical appearance resembles that of Guru Padmasambhava. Even when he sleeps, his eyes remain open. He saw H.H. Wan Ko Yeshe Norbu (Dorje Chang Buddha III) during a Dharma Assembly that took place in 2005 at Hua Zang Si in San Francisco, U.S.A. In a supernatural state of samadhi, he instantly saw that H.H. Dorje Chang Buddha, the highest ancient Buddha in the dharma realm, had already come to this world again. He at once formally acknowledged H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu as his master. H.H. Dorje Chang Buddha III asked him, “Did you follow and learn dharma under Guru Padmasambhava? Why have you come here?”H.E. Tangtong Gyalpo answered that he had received teachings directly from Guru Padmasambhava and from H.H. Sakya Trizin who is the nirmanakaya of Manjushri Bodhisattva. He also said that he had come to request the highest dharma in order to save living beings. H.H. Dorje Chang Buddha III immediately snapped His fingers, and a dharma bowl manifested awesome power. H.H. Dorje Chang Buddha III then accepted H.E. Tangtong Gyalpo as one of his disciples who is on the level of a great venerable one and performed an initiation for him. H.E. Tangtong Gyalpo took that dharma bowl back to his home country.
He later learned that the book A Treasury of True Buddha-Dharma about the H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata was about to be published. He thereupon organized many rinpoches to practice the Kuan Yin Dharma one billion times as an offering to His Holiness Dorje Chang Buddha III. He also sent his written congratulations stating that His Holiness is the master of Buddhas, the magnificence of His Holiness is supreme and that in this world no other holy being in history can compare with His Holiness.
H.H. Dorje Chang Buddha III accepted H.E. Tangtong Gyalpo as his disciple at Hua Zang Si temple San Francisco
Peace LiLy 