The Beginning of The Northern Treasures

                    

Guru Padmasambhava left .......King Trisong Detsen right

In the 8th century, the influence of Kingdom of Tibet extended from what is now China and Iran to the Ganges River in India. Tibet was the military power of central Asia. Buddhist teachers had been coming to Tibet for some time but their influence had been limited. According to tradition, the Khenpo Shantarakshita had been teaching there for some time but was unable to establish anything permanently. He advised the king to invite Padmasambhava, an adept in the branch of Buddhism known as Mantrayana or Tantrayana. The work of Padmasambhava, Shantarakshita and the King Trisong Detsen (790-858 CE) can easily be found elsewhere. Together they established Buddhism in Tibet setting the stage for the next twelve hundred years of Tibetan culture and life.

Before leaving, Padmasambhava was requested by his Nepali consort Shakya Devi to leave teachings for future generations. With the help of Lady Yeshe Tsogyal, Padmasambhava hid teachings in various places. Known as treasures (Tib. gter), they were intended to inspire future generations by providing both methods of meditation practice which are fresh and also objects of support to inspire and deepen practice. Treasures as objects can include ritual implements, statues, paintings. Others are teachings found written on scrolls of yellow parchment written in a script which can only be comprehended by the one intended by Padmasambhava to receive it. The revealers of these treasures are subsequent rebirths of the disciples of Padmasambhava during his time in Tibet. There are other teachings which might be treasures of other masters, but among the Buddhist schools in Tibet, the treasure traditions are almost exclusively attributed to Padmasambhava’s intention.

Among the many great disciples of Padmasmabhava who later appeared in the Northern Treasure lineage are: Nanam Dorje Dudjom, Namkhai Nyingpo, Nyag Jnanakumara, Gyalwa Choyang, and Princess Pemasal. Nanam Dorje Dudjom was one of the messengers King Trisong Detsen had sent to India to invite Padmasambhava to Tibet. Upon his return from this trip, he became one of the King’s close advisors and ministers as well as one of Padmasambhava’s closest disciples. Practicing the sadhana of Vajrakilaya , his awakening was so complete that he could easily pass through solid rocks and transport himself from place to place instantly.

Padmasambhava gave many teachings to his disciples throughout his time in Tibet. The teachings received and destined to be discovered by Nanam Dorje Dudjom’s future incarnation Rigzen Godem were predicted to be important for future descendents of the King Trisong Detsen. In addition, the teachings themselves contain many prophecies which explain their importance to the well-being of Tibet as a place of religious practice. They also contain many statements by Padmasambhava that the continuation of the Northern Treasures are vital to the well-being of Buddhism itself.

Zangpo Drakpa and Rigdzen Godem Rigdzen Goddem or Ngodrup Gyeltsen was born February 11, 1337 C.E. to a noble family just north east of Mt. Tratzang in the western Tibetan province of Tsang. His father’s family had estates given by Trisong Desten’s father to their ancestor for accompanying the king's Chinese bride, the Princess Chin-ch’eng, to Tibet and for later serving as a minister for religious affairs. The young Ngodrup Gyeltsen learned the practice of Vajrakilaya from his father as well as other practices such as Matara and Mayajala . At the age of twelve, three vulture feathers, or perhaps three tuffs of hair which looked like vulture feathers, grew from his head. At the age of twenty-four, five more appeared. After this, he was known as Rigdzen Godemcen (Tib: rGod kyi lDem-‘phru-can) “the one with vulture feathers.” He was also given the titles Rigdzen Chenpo (Tib.) or Mahavidyadhara (Skt), the Great Holder of Awareness.

At this time there was another incarnate lama, Tulku Zangpo Drakpa living in central Tibet. Zangpo Drakpa was a follower of the Kagyu school born in Latod (La sTod). Zangpo Drakpa was the rebirth of King Trisong Desten’s son Mune Tsepo. Spending many years in retreat, Zangpo Drakpa was disturbed one morning by the appearance of a young man who urged him to leave his retreat in order to reveal certain treasures. Zangpo Drakpa dismissed this as just some meditation disturbance. In fact, this was no ordinary boy but the protector of the region of Gondu. He urged Zangpo Drakpa to find the treasures intended for him.

Some days later Zangpo Drakpa decided to visit a nearby village. In route, he saw an old, dirty yogi sitting by the roadside who began to mock him, finally challenging Zangpo Drakpa to a debate about Buddhist teaching. Zangpo Drakpa agreed and found that this grundgy vagrant could match him point by point. Thinking that he should make a connection with him despite his appearance, Zangpo Drakpa searched in his bag for a white scarf to offer. As he looked up, in place of a beggar was Padmasambhava himself. As Zangpo Drakpa prostrated, Guru Padma spoke to him: “Zangpo Drakpa, I sent the protectors and you didn’t listen. Finally, I had to come here myself. This is your time. Please go and find these teachings!” Padmasambhava gave a list of teachings he was to bring forth as well as the explanations for them.

Subsequently, Zangpo Drakpa revealed over fifty-five scrolls of teachings. Among these was The Prayer in Seven Chapters. He realized that this text was intended for someone else. Accordingly, in the first month of the snake year (1365, C.E.) he gave the scrolls to three of his disciples. They were instructed to travel east of Zang Zang mountains. Zangpo Drakpa told them that they would encounter a yogi who would be carrying either a rosary or a statue of Vajrakilaya. He would also be talking from the outset of their meeting about the king of Gunthang and the state of affairs in Tibet. On the eighth day of their journey, the three companions were sharing a meal by a stream at the end of the Daglung Monastery. A man came up carrying a rosary and a statue of Vajrakilaya whom they invited to eat with them. He accepted and having sat down, immediately began to decry the state of Tibet and bemoan the welfare of the royal house in Gungthang. The companions immediately gave the stranger the scrolls and a letter from Zangpo Drakpa. Thus Rigdzen Godem came in possession of a list of treasures and the key to opening them.

The key is known to us as Leu Deunma, or the Prayer in Seven Chapters. These prayers have remained popular throughout Tibet. Currently available in several translations into English, the practices based on each chapter were later revealed by Ngari Panchen Pema Wangyel as treasures. Jamgon Kongtrul also wrote a set of visualizations according to the Mindroling tradition.

In the year 1366 C.E. (the Fire Horse year of the Tibetan calendar), on April 19th (eighth day of the snake month) Rigzen Godem brought out the key to the main body of the Northern Treasures from the top of mount Tratzang. On June 14th (fourth day of the sheep month), he brought out the treasures themselves. Waiting with his disciples, the first rays of sunlight struck inside a cave on a rock shaped like a crossed vajra. Under this, he found a rock door which opened to the chamber containing a square blue chest with five compartments. Each compartment held teachings which over time, he transcribed, practiced and in due time transmitted. Since each section contained teachings on one hundred topics, there were five hundred in all along with various sacred objects. Just as a minster serves the needs of the king and kingdom, these teachings are known as serving the needs of people throughout the land .

Later in life, Rigzen Godem traveled to Sikkim where he taught Dharma, opening several monasteries. There in the year 1408, he dissolved into the Dharmakaya at the age of seventy-two at Zilnon Lhakang. Among his disciples were those known as the eight close sons, the eight consorts, and the three close disciples. His son Namgyel Gompo, his student Gompo Dorje, and his consort were his main students. From these, flowed out three streams of teachings and practice until the time of the fourth Rigzen Godem tulku, Pema Trinley who united these into one stream of practice.

Ngari Panchen Pema Wangyel 1487-1542 C.E.

Pema Wangyel was born in the Ngari western part of Tibet, which is the present day region of Mustang, Nepal. He was the tenth direct incarnation of the Prince Gyaltse Lhargye, the youngest son of King Trisong Detsen as well as the mind emanation of the King. He began his studies by taking lay vows at the age of eight. By the age of twenty he had mastered over 100 famous textual traditions. In his twenties, he began to study and practice the new translation schools until he became known as a Mahapandita. In this forty-sixth year, he began to bring forth treasures including the Means for the Attainment of the Prayer in Seven Chapters. These remain widely practiced to this day. He also wrote sdom gsum rnam nyes, a terse but pivotal work on the three levels of commitments. (Perfect Conduct)

Legden Dorje, Rigdzen Chenpo II 1512-1625 C.E

The next rebirth of Rigdzen Godem was Legden Dorje. Born in 1512 in Ngari, he lived for 113 years. His elder brother was Ngari Panchen Pema Wangyel. His root guru and teacher for the Northern Treasures was Shakya Zangpo (see below), however, he studied with many great masters from several traditions. With his brother and the great Drukung Kagyu master Rinchen Pontsok, he restored and reconsecrated Samye Monastery. They also collaborated in revealing several treasures left by Padmasambhava at Samye. Having received the Sutra Which Gathers All Intentions (Tib: ‘du-pa mdo) at a young age, he became one of it’s main proponents. He also revealed several other treasures in Tibet, Sikkim and Bhutan.

Tashi Tobgyel 1550-1602 C.E.

Tashi Togyel was the immediate rebirth of Pema Wangyel and also the qualities emanation of King Trisong Detsen. During his lifetime, wars raged in central Tibet and the monastic community of the Northern Treasures were forced to wander from place to place. Having been invited to Kham in Eastern Tibet to teach, he was offered robes for his monks. He returned to his community, establishing it at the present site of Dorje Drak where he named Pema Evam Chogar.

He found Padmasambhava’s treasures at places such as Samye Monastery, Tsa-rong and Lhodrak. His younger brother, Yidshin Norbu, founded a monastery at Zang-zang Lhadrak where Rigzen Godem had found the bulk of the Northern Treasures.

Yolmo Tulku Shakya Zangpo 15th c.

Shakya Zangpo was born in the southern region of Latod to a noble family of yogins. In Yolmo, a valley northeast of Katmandu in Nepal identified by Buddha himself as a naturally holy place, he found several treasures. At Samye Monastery, he found a treasure text of Padmasambhava on the great stupa at Boudhanath. He also found teachings from King Songsen Gompo, the grandfather of Trisong Debsten and king of Tibet in the seventh century who is regarded by Tibetans as an incarnation of Avalokiteshvara.

Shakya Zangpo was the rebirth of the minister of Trisong Detsen and a disciple of Padmasmabhava. During that life, he had taken a vow to protect various holy places in the future. Shakya Zangpo is generally credited with excavating the original stupa which had become partly buried and creating the various levels surrounding the stupa.

He became the teacher of the Northern Treasures to Legden Dorje and Padma Wangyel. Traveling to Western Tibet to spread the teachings there, he returned to Yolmo in his later years where he lived until the end of his life.

Thangthong Gyalpo 1385-1510 C.E.

Born in upper Tsang at Olwa Lhatse, this great master became one of the most endearing figures in all of Tibetan history. He is famous as "The second Padmasambhava, born from a womb." In his youth, he traveled throughout India and Nepal to study and practice. Returning to Tibet and trying to cross a river, the ferryman knocked him out of the boat and into the water saying, “You are so filthy and disheveled, no one will ride my boat with you and I’ll loose money.” Afterwards, Avalokiteshvara appeared and told him, “Now you understand the need to help ordinary people with the difficulties of their daily lives as well as with spiritual practice.”

Accordingly, Thangthong Gyalpo wrote operas, established medical clinics, found various treasures and wrote practices and prayers which are easy to understand. What he is most famous for is the building of chain link suspension bridges across otherwise dangerous rivers to make crossing safe and accessible. He also constructed several major temples and monasteries at such places as Chuwori and Chung Riwoche.

Thangthong Gyalpo had received the Northern Treasures from Kunzang Donyod Gyaltsen, a disciple of one of Rigzen Godem’s close sons. His practice of the secret form of Padmasambhava known as "Tuk Drup" was such that many people said they saw Guru Drakpo when they looked at him. He accomplished the state of deathlessness through the Northern Treasures practice known as "The Iron Pillar" and thus lived 128 years.

Tennyi Lingpa 1480-1535 C.E.

Padma Tsewang Gyalpo or Tennyi Lingpa was an incarnation of Trisong Detsen’s daughter Lhacham Pemasal who also carried the blessing of the great master Vairochana. Following various predictions, he found many treasures at various sites where Padmasambhava and his disciples had taught and lived and at places such as Chung Riwoche, built by Thangthong Gyalpo and associated with the Northern Treasures and Paro Taksang (the Tiger Den of Padmasambhava in Paro, Bhutan).

His great contribution to the Northern Treasures was the discovery of a text originally revealed by Rigzen Godem but rehidden for revelation at a later time. This text on Dorje Pagmo was found before a great crowd of people at Riwo Palbar.

Changchub Lingpa, Langpopa Palgyi Gyalstan 14th c. C.E.

Changchub Lingpa was born in the upper region of Ngari. From the view of the Northen Treasures, he was an incarnation of Namkhai Nyingpo or of Gyalwa Chowang, two of Padmasambhava's close disciples. From the view of the Kagyu sect, he was the rebirth of Rechungpa's close disciple who had written that great master's biography. Relying on a treasure guide once owned by Tseten Gyalstan, he began to reveal earth treasures such as ritual objects and holy substances. Finding both a prophecy and instructions to erect a large statue in the treasures he used the substances for that purpose. Many of the texts which he revealed still continue. Later incarnations would head Changchub Ling monastery in central Tibet and head the line of Northern Treasure practice which originated with Rigdzen Godem's consort.

Ngagi Wangpo, Dordrak Rigdzen Chenpo III 1580-1639 C.E.

Tashi Tobgyel’s son was the third incarnation of Rigzen Godem, Ngagi Wangpo. Born in 1580, as a young child he could clearly recall his life as Legden Dorje. He received every teaching from his father and later the Drikung master Rinchen Puntsok ordained and enthroned him. After a trip to Kham in which he not only taught but brought and end to war between various small kingdoms, he collected several smaller communities of monks and yogis at Padma Evam Chogar Dorje Drak, becoming the first abbot. In 1610, he began to build a new monastery. It is said that during this time around two thousand disciples gathered at Dorje Drak. At the birth of the great Fifth Dalai Lama, Ngagi Wangpo blessed him.

His main disciple was the rebirth of the Yolmo Shakya Zanpo, Tenzin Norbu. He left instructions with Tenzin Norbu to complete the monastery. In 1639, with no visible signs of illness, Ngagi Wangpo called the community together. He gave them instructions for immediate and future guidance, dedicated the merits of his life for the enlightenment of all beings and then retired to his quarters where he passed from this world. According to his instructions, Tenzin Norbu took up the responsibility of Dorje Drak as the his regent.

Tenzin Norbu 1589-1668 C.E.

The third rebirth of Shakya Zangpo, Tenzin Norbu, was born in Kongpo. In his youth, he studied the practices of the Karma and Drukpa Kagyu school. Inivited by the king of Yamabu to restore the stupa at Boudhanath in the Kathmandu Valley, he stayed to teach for some time. In Nepal at Manthang, he met Ngagi Wangpo who gave him the teachings of the Nyingma and especially the Northern Treasures. Although he brought forth a few treasures, most remained hidden due to unfavorable circumstances.

Zurchen Choying Rangdrol 1604-1669 C.E.

Born to a family with a father who was an incarnation of Kumaradza and a mother recognized as a dakini, Choying Rangdrol himself was an incarnation of Nyak Jnanakumara. At the age of nine Choying Rangdrol met Rigdzen Ngagi Wangpo who instatntly recognized the young boy as a special incarnation who would greatly benefit beings through the Dharma. From that time he began to receive teachings from all branches of the Nyingma school, but especially the treasures of Rigdzen Godem. From his seventeenth year, he began to study and practice the Guhyagarbha Tantra (The Root Tantra of the Maha Yoga) so that by the age of twenty he was able and ready to teach it himself. After hearing his teaching, Ngagi Wangpo draped a silk scarf around his neck and his reputation began to be wide spread.

His teaching on the Guyagarbha in particular passed to Lhodrak Peling Sungtrul (the fourth direct incarnation of Padma Lingpa) Tsultrim Dorje who taught it even more widely.

T e great Fifth Dalai Lama honored Choying Rangdrol as his root teacher, receiving the Northern Treasures from him. In particular, the Great Fifth relied on Choying Rangdrol for teachings on the Great Perfection practices unitl the confidence of nirvana was born within him.

Eventually, he retired to Kungtang where he spent the latter part of his life teaching beings from throughout Tibet, China and Mongolia.

Ngawang Lobzang Gyatso,
The Great Fifth Dalai Lama 1617-1682 C.E.

The Fifth Dalai Lama whose secret name was Dorje Thokmetsel, had been prophesied in many texts. He was the activity emanation of King Trisong Detsen and the embodiment of the compassion of Avalokitshvara. In 11617 he was born and almost immediately given a long-life empowerment by Rigdzen Ngagi Wangpo. The Panchen Lama Lozang Choki Gyeltsen recognized and enthroned him as the incarnation of the Fourth Dalai Lama. He studied the various branches of learning with the greatest masters of that time including Zurchen Choying Rangdrol until he became a mahapandita.

His career as a terton was predicted by Tashi Tobgyel. His two volume treasure Twenty-five Doctrinal Groups Sealed to be Kept Secret was given to great masters such as Terdak Lingpa of Mindroling and Padma Trinley (see below) of Dorje Drak. Numerous accounts elsewhere give details of his activities such as building the Potala and his political activities. He recognized that the Northern Treasures were vital to the well-being of Tibet and Tibetan people and the Buddhist lineages of Tibet, thus the Northern Treasures became one of his main practices. He wrote many commentaries on these treasures and supported Dorje Drak monastery completely.

Ngari Terton Padma Garwang 1640-1685 C.E.

This master has been seen either as an incarnation of both Namkhai Nyingpo and Nyag Jnanakumara, two of Padmasambhava’s heart sons, or an incarnation of Nanam Dorje Dudjom. Padma Garwang, who is also known as Dawa Gyeltsen, was born in Ngari at Nubri-yam in 1640. As a child he practiced the sadhanas of Avalokiteshvara and experienced many visions and auspicious signs. In Kyimolung Valley, he found a text about Vajrasattva, (Tibetan: Dor SemThukyi Melong). This was originally revealed by Rigzen Godem and then rehidden for Padma Garwang to bring forth. Other treasures came from the statue of Avalokiteshvara known as Jowo Pagpa Wati, rescued from destruction in 1960 and now on the shrine of His Holiness the Dalai Lama. The six volumes of Garwang Dorje's treasures containing the three categories of guru yoga, Great Compassion (Thuje Chenpo) and Great Perfection (Dzog Chen), were authenticated by the Fifth Dalai Lama.

Pema Trinley, Dordrak Rigdzen Chenpo IV 1641-1718 C.E.

The fourth incarnation of Rigzen Godem was born in 1641at Namse Ling. Yolmo Tulku Tenzin Norbu met him and enthroned him at Dorje Drak Monastery at the age of six as the incarnation of Rigdzen Ngagi Wangpo, giving him the entire teaching of the oral and treasure lineages. He also received ordination from the Great Fifth Dalai Lama. After years of practice and study of both Nyingma and Sarma teachings, Pema Trinley discovered a few treasures of Padmasambhava but these appear to not have survived and his main contribution was in organizing and preserving the existing teachings. His main teachers were the Great Fifth Dalai Lama and Choying Rangdrol. However, he received many teachings from other great masters such as Terchen Gyurme Dorje (Terdag Lingpa).

At the Dalai Lama’s inspiration, Pema Trinley composed a commentary on the Guyagarbha Tantra. He was also famous for teaching the Kalachakra Tantra as well as several Anuyoga texts. Since the time of Rigzen Godem, the Northern Treasures had been maintained in three streams: one from Rigzen Godem’s consort, one from his son Gompo Namgyel, and one from his students originating with Gompo Dorje. These three streams of practices were collected and combined into one by Pema Trinley who also wrote volumes of commentaries on the original treasures. His commentaries on how to perform rituals for the Northern Treasure Rituals are still those relied on in all centers and monasteries. In this regard, his kindness and help to the Northern Treasures is inestimable. His writings are the key that unlocks the Nothern Treasures. They are well known for combining amazing depth of meaning wich elegantly simple syntax so that everyone can understand, each at their own level. In this way, Taglung Tsetrul Rinpoche has written that Pema Trinley's commentaries are like giving sight to the blind.

1718 when the Dzungar Monglas invaded central Tibet. Dorje Drak was burned and many great masters were killed at that time including Pema Trinley. However, Pema Trinley’s work had laid a foundation making restoration of both the oral transmission and the treasure lineages inevitable.

Kalsang Pema Wangchug, Dordrak Rigdzen Chenpo V 1720-1770? C.E.

The incarnation of Pema Trinley had the responsibility of rebuilding the monastery and traditions. Born into the lHa clan at Nya-rong Cagdud in the Bu-bor-gang region in southeastern Tibet, he was taken to Dorje Drak where he completed his studies as he rebuilt the monastery. According the Taglung Tsetrul, he lived close to 100 years. In addition to rebuilding the community and temples, he revealed two longevity teachings which were passed to two worthy disciples. These were given in turn to Jamyang Khyentse Wangpo and Jamgong Kongtrul. Other writings have recently been discovered.

Khamsum Zilnon, Dordrak Rigdzen Chenpo VI late 18th c. - early 19th c. C.E.

The sixth rebirth of Rigzen Godem lived only a short time. Yet he accomplished the three fold mission of vast studies, long meditation and profound activities. He left a few writings including visions, prophecies and commentaries which may be available again soon.

Kalsang Pema Wangyal, Dordrak Rigdzen Chenpo VIII mid 19th c. C.E.

The eigth rebirth was born in the Lhodrak region. After extensive study and practice he became so accomplished in the practice of wrathful enlightened forms that his abilities for protection and aversion of obstacles was recognized by the Tibetan government. He was able to avert many natural and man made calamities for the people of Tibet and his reputation was vast. A few volumes of his writings are still in existence.