Kentrul Thubten Lamsang
In 2011, some of Rinpoche’s students went to Gaden Monastery on pilgrimage. While they were there, they met a few senior monks…and one of them turned out to be a student of our Rinpoche’s immediate previous incarnation, Kentrul Rinpoche Thubten Lamsang.
Non-Buddhists would probably put this type of meeting down to sheer coincidence; those with a more spiritual leaning might even say it was some kind of cosmic collision or even fate. After all, Kentrul Rinpoche entered clear light in the late 1950s in Tibet, just before the exodus of monks out of Tibet and into India. Many of the monks of his generation have already passed away and to find someone (out of literally tens of thousands of monks) with a good recollection of Kentrul Rinpoche is pretty much like looking for a needle in the proverbial haystack.
But as Rinpoche’s students, we have always seen this meeting as an extremely meritorious one, a result of the clean samaya of our teacher to come back in lifetime after lifetime with a clear connection to his previous lives. Those who met Geshe Ngawang could hardly believe their luck to stumble upon someone who actually knew Kentrul Thubten Lamsang. Right in front of them was a person to make the stories come alive, because he had witnessed for himself Kentrul Rinpoche’s deeds. After discovering his identity, they immediately interviewed the old monk, Geshe Ngawang Tashi, who has since passed away. From Geshe-la, they learned quite a few especially moving things about Tsem Rinpoche’s previous life and because they found the information so interesting, they made more trips to India just to conduct more interviews.
So tremendous was Kentrul Rinpoche’s contribution to the Dharma that almost 60 years on, he is still highly respected and remembered by monks of the monastery. And what is incredible are the similarities between Kentrul Rinpoche’s life and Tsem Rinpoche’s activities today, which any reader will easily be able to identify. From establishing the Dharma in remote “barbaric” regions, to building monastic institutions, right down to relying on Dorje Shugden for the clearance of obstacles, and being renown for his impeccable guru devotion – the interviews with Geshe Ngawang Tashi showed that Tsem Rinpoche has been spreading and practising Lama Tsongkhapa‘s tradition lifetime after lifetime.
What does this mean for us? Reincarnation does exist and what is more, what we return doing what we did and were interested in in our previous lives. This is the result of imprints (Tibetan: bak-cha) – what we did in our previous lives created imprints that shape our interests in this life, and what we do in our current life will therefore create imprints for future lives. That is why, unlike us, high lamas take rebirth to meet the Dharma again at a very young age. They exhibit an unquenchable thirst and curiosity for Dharma and from a young age, it becomes all they are interested in. This is the result of their strong imprints manifesting; it leaves no room in their mind to even consider other activities to be worthwhile, let alone engage in them.
Are we thirstier for spiritual learning or for secular success and acknowledgement? Do we surround ourselves with Buddha images, Dharma knowledge and practice, or are we easily distracted by the ‘attractions’ of the samsaric world? Is Shakyamuni’s wisdom stronger in our minds, or are we better practitioners of the eight worldly concerns? All of that is the result of imprints, and whatever our answers to those questions are is a reflection of what we liked in our past lives. So the interviews with Geshe Ngawang, and his recollection of Kentrul Thubten Lamsang’s life showed the importance of imprints.
It is time for some serious contemplation, on whether we want to get an early start by meeting the Dharma again when we are young, or if we want to come back and again spend decades on samsara, leaving very little time for practice. Our inclination for Dharma learning and how strongly it manifests is the result of imprints. Knowing this, while we still can, our focus should be creating strong imprints of spirituality. In the meantime, reading the biographies of lamas will be immensely helpful for us to develop faith in the Dharma and the teachings of Lord Buddha on death, karma and rebirth.
~ Pastor Khong Jean Ai
Controller of the Three Realms:
Kentrul Thubten Lamsang Rinpoche
The remarkable achievements of Gaden Shartse Monastery’s 72nd Abbot Gedun Nyedrak’s ardent spiritual practice would arise again in his next incarnation, who would become widely known throughout the Tibetan Buddhist world for his enormous contributions to the growth of Dharma.
Born amidst auspicious signs during his mother’s pregnancy, the clear and unmistaken incarnation of Gedun Nyedrak would be personally identified by none other than H.H. Kyabje Trijang Rinpoche – one of the most prominent Buddhist masters of our time and Junior Tutor to the 14th Dalai Lama. This new incarnation was called Kentrul Rinpoche Thubten Lamsang, a name that continues to resound strongly across the monastic community today.
The Early Days
Originally from Tsem Monastery in Yara, Tibet, Kentrul Thubten Lamsang Rinpoche joined Tibet’s largest and most famous monastery, Gaden, in Lhasa, when he was recognised as the incarnation of the tantric Abbot Gedun Nyedrak.
Though young, this incarnation swiftly found his way back into the practices of his previous life, becoming increasingly known in the community for his academic prowess and his ability to excel in Buddhist study during his time in Gaden Monastery.
Already, even as a child, Kentrul Rinpoche developed an extraordinarily close relationship with Kyabje Trijang Rinpoche, receiving many teachings directly from a master who is still considered one of the leading fathers of the Gelugpa school as we know it today. This incredible devotion would become the cornerstone of his entire lifetime of work and practice, leading him to create and sustain huge and influential Dharma communities in a region where Buddhist practice was previously diminishing.
Under the excellent tutelage of Trijang Rinpoche, Kentrul Rinpoche attained the highest degree of Geshe Lharam (a degree equivalent to a PhD, requiring at least 25 years of study) when he was still very young, long before his peers. Kentrul Rinpoche took his final monastic examination in front of H.H. 13th Dalai Lama and H.H. 13th Dalai Lama’s tutors. He went on to the prestigious Gyutö Tantric College – one of the highest monastic institutions of the Tibetan Buddhist world, specialising in the most advanced teachings and practices (Tantra). Again, he would excel here, rising quickly to earn tremendous respect for his most unusual abilities and knowledge. A year later, he was even elected in as the disciplinarian of the monastery, one of three most senior positions that can be held in any Gelugpa institution.
While Gedun Nyedrak was largely celebrated and known for his lifetime’s contribution to Gaden (considered to be one of the Three Pillars of Buddhism in Tibet), this next incarnation as Kentrul Rinpoche Thubten Lamsang would become known for reviving the Dharma in places where it was beginning to dissipate.
With his wealth of knowledge, erudite training and mastery of the teachings and practices, Kentrul Rinpoche was sent by Trijang Rinpoche to some of the most remote parts of Tibet. Tasked with restoring dilapidated monasteries and reigniting the teachings and practice in the area, Kentrul Rinpoche was first sent to Dadokhang Monastery, a branch of Gyutö Monastery in the remote region of Phari bordering Tibet and India. It was a small monastery of just eight monks situated on the top of a rocky hill. When Kentrul Rinpoche first arrived in the area with just 15 monks from Gyutö Monastery, Dharma activity was scarce there with little support for the monasteries and infrequent interaction with the lay community. This would mark the beginning of many such challenges for the rest of Kentrul Rinpoche’s life and works – to bring Dharma study and practice to places where there was a weak foundation and little interest.
However, during his three-year tenureship as Abbot of Dadokhang, Kentrul Rinpoche overcame all odds and strove to make the Dharma grow. By improving the conditions of the monastery, creating large Buddha statues and performing extensive pujas for people of the area, much activity was revived and faith restored in the hearts of both the lay and ordained communities. People began making offerings which would support both Dadokhang and its mother monastery Gyutö, and Kentrul Rinpoche’s fame would begin to spread throughout the region.
These efforts would repeat and even double in the next two monasteries that Kentrul Rinpoche restored and led – Sampocheling, a monastery he built himself in south Phari with a three-storey Maitreya Buddha statue, and later, Rizong Butok Monastery, an affiliate of Gaden Shartse Monastery. What he would accomplish there for the people would eventually garner him the greatest fame and respect of his life so that even the Chinese in power began to take notice of him as a leading force of the region. He set into motion what would become thriving Dharma communities, the support from which enabled him to further develop the monasteries there, create large central images of worship and support mother monasteries of Gyutö and Gaden. Among the many large images of worship Kentrul Rinpoche was known to create were life-sized statues of Yamantaka, Heruka, Hevajra, as well as the past, present and future Buddhas, and a 12-foot statue of Lama Tsongkhapa with his two disciples.
Today, that same passionate, tenacious spirit lives on in the next (current) incarnation, Tsem Rinpoche, who is now causing the growth of Dharma in places where it is still in its infancy. Like his predecessor, Tsem Rinpoche has spent his entire life creating large life-sized Buddhist images, building physical institutions, introducing the spiritual teachings to thousands and creating Dharma communities in many of the most unlikely corners of the world.
Like a Piece of Flesh from the Heart
Kentrul Rinpoche is especially remembered by monks today for the unparalled devotion he had towards his teacher, the previous Trijang Rinpoche. He was known to be one of the most important disciples of the Trijang Rinpoche and often referred to as Trijang Rinpoche’s “heart son”. Their teacher-disciple relationship was so close that monks describe it with a common Tibetan saying – like “a piece of flesh from the heart”.
Geshe Ngawang Tashi likened Trijang Rinpoche and Kentrul Rinpoche’s relationship to that of Lama Tsongkhapa and Khedrup Je. Trijang Rinpoche even had an affectionate name for Kentrul Rinpoche, often calling him Thubten-la. It was widely known that Kentrul Rinpoche would always be by Trijang Rinpoche’s side and did everything he could to serve his Guru and help him accomplish his wishes. It was said that if Trijang Rinpoche had asked him to jump off the cliff, Kentrul Rinpoche would. Trijang Rinpoche himself told the old monks like Geshe Ngawang Tashi that Kentrul Rinpoche was a very knowledgeable person who studied hard, was very peaceful, maintained harmony with all people and respected his Guru very much.
At a very young age in this incarnation, Tsem Rinpoche came across a picture of Trijang Rinpoche in an old library book about old Tibet and the old masters. Upon seeing this Lama, and without knowing anything about him, the boy cried spontaneously, shedding uncontrollable tears. He immediately photocopied the picture, keeping it very close to him right up until the moment he learnt that this had been the root teacher of his previous life. This picture still rests on Rinpoche’s personal altar now and Trijang Rinpoche remains a most central driving force in Rinpoche’s practice, work and vision for the future.
It was this devotion that led both Kentrul Rinpoche and his subsequent incarnation, Tsem Rinpoche, to sustaining a lifetime of practice and teaching where there was no foundation and very sparse assistance from the people. Upon accomplishing what he had set out to do in Dadokhang and later in his own monastery, Sampocheling, Kentrul Rinpoche had requested to return to Lhasa. However, Trijang Rinpoche saw the potentially large and positive impact he would have on the people in Phari and instructed him to remain there. Kentrul Rinpoche readily agreed and fulfilled this instruction perfectly until the very day he passed away. Kentrul Rinpoche had extremely powerful devotion toward his teacher, which overrode his personal goals all his life. To this day, he is still very much remembered for this quality.
Kentrul Rinpoche was also known for having a good relationship with the previous Duldzin Kuten who was the Gaden Oracle of Dorje Shugden. He also enjoyed a close friendship with Sherab Tenzin Rinpoche, the Abbot of Towo Gompa in Tibet.
Whilst Kentrul Rinpoche had many Dharma friendships however, he is most remembered for having an especially close friendship with another of Tibetan Buddhism’s most revered Lamas, H.H. Kyabje Zong Rinpoche. Kentrul Rinpoche would sometimes seek teachings from Zong Rinpoche who was very famous for his Dharma knowledge at that time. They were both widely respected throughout the land, though perhaps for slightly different reasons. The previous incarnation of Zong Rinpoche was very much respected throughout the Gelugpa school for his incomparable debate skills and mastery in Tantra. Many people however liked to go to Kentrul Rinpoche because he was more peaceful, compared to Kyabje Zong Rinpoche who was known to be very strict and manifested wrath.
As contemporaries, Kentrul Thubten Lamsang and Zong Rinpoche were both students of Trijang Rinpoche, and enjoyed a strong relationship for much of their life, often regarded to be as close as brothers. Both shared the same experience of holding Abbotships at monasteries as well as teaching in faraway places, beyond their spiritual homes; within that incarnation, Zong Rinpoche even travelled as far as Los Angeles in the later part of his life to bring the teachings in the West.
It was at this time, in America in 1983, that Zong Rinpoche would once again meet his old friend, Kentrul Rinpoche, in the form of a young boy, sporting red hair, skinny jeans and a heart full of passion for the Dharma. Tsem Rinpoche had found his way back into the lineage, and in this next incarnation developed an extraordinarily strong relationship with Zong Rinpoche within just a few short months. He would hold this student-teacher bond sacred as the highest priority until today, making it the sole basis of all his practices and work. It was, in fact, from this very relationship that Tsem Rinpoche would eventually make The Promise, the single, sacred commitment that has led to everything he is doing now. In 1983, the young Tsem Rinpoche was only 18 when he made this life-long commitment to the teacher would change his life forever, Zong Rinpoche.
Rise to Fame
Throughout his time in Phari, particularly in his own monastery Sampocheling and later in Rizong Butok Monastery, Kentrul Rinpoche came to be well loved not just for his unsurpassable knowledge and command of Dharma, but more so for his precise ability to understand, advise and help the common laypeople. It was generally acknowledged that though a monk may be highly knowledgeable in spiritual affairs, he may not be familiar enough with worldly matters to relate accurately to laypeople and their secular concerns.
Kentrul Rinpoche’s skill in handling both secular and religious affairs was rare at the time, earning him even greater respect of the people in the area. People always consulted Kentrul Rinpoche whenever they had problems – spiritual or secular – and he was well known for always giving advice most suited to them. People quickly developed faith and listened him because they felt that he was able to clearly discern between wrong and right, that he knew how laypeople lived, what they did and what they needed.
He eventually assumed the role as both spiritual and secular head. Kentrul Rinpoche’s judgement was so highly valued that whenever particularly complex or difficult cases reached the secular courts, the laypeople would approach Kentrul Rinpoche for his ruling and he would stand in as a judge for legal matters which could not be otherwise resolved. From his consistent displays of wisdom and compassion, Kentrul Thubten Lamsang became very powerful and famous throughout the area, even among neighbouring Indian and Chinese communities.
He came to have many students and followers throughout the region. Almost 95% of the population in Phari – 8,000 and 9,000 people – became life-long students, some of whom are still alive today in Tibetan monasteries around India. Businessmen and traders – who travelled through Dromo Phari in their travels to nearby countries such as India, China, Nepal and Bhutan – would also frequently seek Kentrul Rinpoche for blessings and advice whenever they passed the area. Many successful businessmen would come to request him to perform pujas or mö (a type of divination) as they had such strong faith in the effectiveness of his guidance.
Kentrul Rinpoche was known for always going out of his way to relieve the sufferings of the lay people in the area. He is remembered for often giving monetary assistance to the poor, paying for their bills, giving food and paying off the loans of people who were in desperate situations. He was famed and loved for his care of the ordinary laypersons in the area. This quality of exceptional care for others is seen again in his current incarnation as Tsem Rinpoche, who tirelessly finds way to better the lives of his students and every person he comes across – from seeing to their medical treatments to counseling them on matters of spiritual practice, family, relationships and even finances.
Kentrul Rinpoche built an exceptional relationship with the people there, still fondly remembered today by monks and laypeople who were his students. It was particularly notable that he was able to do for Phari what many other highly qualified teachers – even Kyabje Zong Rinpoche – had not been able to. It seemed the affinity with the people there was simply not as strong with them as it would be with Kentrul Rinpoche.
He established himself so strongly in the area that his own monastery, Sampocheling, rose to become the central gathering place for all the Sangha of Phari. During one of the most prominent celebrations of the year, the Monlam Chenmo (Great Prayer) festival, the Sangha of every monastery throughout Phari would travel great distances just to attend the festivities and prayers at Sampocheling.
From the side of the mother monasteries such as Gyutö, Kentrul Rinpoche was greatly admired for his Dharma work. Every three years, a rotation of eight new monks from Gyutö Monastery would be sent to Sampocheling Monastery to assist Kentrul Rinpoche in his works and receive teachings from him. The monastery was so well built, and Kentrul Rinpoche so reputable that monks from Gyutö Monastery would compete among themselves to be allowed the opportunity to be sent to Kentrul Rinpoche’s Sampocheling Monastery.
Later in Rizong Butok, he again revived a fragile monastery and community to a state that far exceeded what it had been. At Trijang Rinpoche’s instruction, he redeveloped and refurbished the entire monastery, by first demolishing the monastery then rebuilding it in its entirety. By rebuilding the monastery, he created conducive situations for the monastic community to come to the area and remain there, which in turn created stability in Dharma and allowed for activity to flourish widely in the region. It was also at Rizong Butok that his fame flourished most widely – his influence and what he created for the people became so significant, that he was given the name Rizong Butok Rinpoche, a name he is also still known by today. By his countless contributions to the societies there, monks also refer to him today as kamsum wangdu, a “controller of the three realms” – a term used to describe to someone who has the power to be very powerful, influential in the most positive ways.
When Kentrul Rinpoche first arrived at Rizong Butok, the monastery was in a state of disrepair as the Buddhist community in this area of Phari was very weak. Kentrul Rinpoche revived the monasteries and brought Dharma back to the people using all methods possible, even exhibiting control of the weather. It was believed that at one time when Phari was experiencing a long period of drought, Kentrul Rinpoche brought rain with his return to Phari. Many people believed that this was due to Kentrul Rinpoche’s blessings. People from all over gained such ardent trust and respect in him that they not only began to partake in the activities of the monasteries, but also to make countless donations and offerings to support the maintenance of the Phari monasteries and Sangha under his guidance.
As Kentrul Rinpoche eventually offered up all of Sampocheling to Gyutö Monastery, and Rizong Butok was already a branch of Gaden Shartse, the many offerings and contributions made to Kentrul Rinpoche’s institutions also went towards the larger mother monasteries. In every instance, Kentrul Rinpoche was known for offering everything he received back to the monasteries, keeping nothing for himself. This alone earned him the ardent life-long respect of people everywhere, who recognised this immense devotion to his spiritual home and teachers and the completely selfless wish to benefit the Dharma. There were many wealthy people around Phari and as a result of this trust, whenever someone passed away, they would offer their ornaments, precious items and jewellery such as necklaces, to the monastery. It was their trust in Kentrul Rinpoche to use all his funds for the Dharma that attracted a lot of Dharma sponsorship.
At the same time, continued financial and physical support from the lay communities made it possible for Kentrul Rinpoche to always develop the spiritual and physical wealth of these monastic institutions. The monasteries under his helm were always built to a pristine perfection, featuring many enormous statues of the most important deities of the lineage. By creating statues, building places of worship, and developing the monastic community and practice, Kentrul Rinpoche brought the Buddha, the Dharma and the Sangha – every aspect of the journey to enlightenment – to the people of Phari.
For that, people saw quickly that Kentrul Rinpoche had only the interests of the people at heart and that he had dedicated his whole life to the betterment of others. Though Phari was small and distant from the centres of spiritual activity in Lhasa, Kentrul Rinpoche’s fame had spread to many far corners of Tibet. After stabilising the Dharma in Phari, Kentrul Rinpoche made a request to return to Lhasa. Happy with his contribution to the Dharma, Trijang Rinpoche instructed him to stay on in Phari. Devoted to his root Guru until the very end, Kentrul Rinpoche followed Trijang Rinpoche’s instruction and remained in this region until the day he entered clear light. Almost 60 years later, his memory still lives on among monks in India who continue to share these stories with world.
Protector of the Lineage
Kentrul Rinpoche was known for his devotion to Dorje Shugden and the special connection he created between the laypeople of Phari with this Dharma Protector. Amongst his many other notable works, Kentrul Rinpoche formed a Gompa and community in Phari called Lama Chopa, to protect Dorje Shugden and Lama Tsongkapa’s lineage. Kentrul Rinpoche was also known for gathering a group of laypeople to conduct Dorje Shugden pujas each month to propitiate the Dharma Protector.
The relationship between Lama and Protector was no ordinary one. In fact, it was said that their relationship was so close that Dorje Shugden was Kentrul Rinpoche’s “right hand man”, working closely with the Lama to fulfill the needs and wishes of the laypeople of Phari. Kentrul Rinpoche would often consult Dorje Shugden via the Oracle in Rizong Butok Monastery for advice. During the trance, Dorje Shugden would address the congregation in song and Kentrul Rinpoche, being the only person who understood what the Protector said, would write down his instructions. The Oracle also took trance of Kache Marpo and Namkar Barzin, who spoke in Mongolian, a language which Kentrul Rinpoche understood.
This would not be the only oracle at Rizong Butok that Kentrul Rinpoche consulted. So willing were the community to assist him in his works that Kentrul Rinpoche also had the assistance of three or four other oracles who resided at Rizong Butok at separate times. Two of them, including the Choyang Oracle and Lhakpa Dondrup (a monk of Dungkar Monastery), also took trance of Dorje Shugden. A fourth oracle would take trance of a powerful mountain deity. Known as Langpu Tsenga, the deity in trance would spit out silver coins which were then used by Kentrul Rinpoche to provide financial assistance for his students.
Kentrul Rinpoche’s devotion to Dorje Shugden was unparalleled, and he was directly responsible for the establishment and spreading of Dorje Shugden’s practice in Phari. Especially pleased by Kentrul Rinpoche’s immense works to benefit others and to spread Tsongkhapa’s teachings widely, it is said Dorje Shugden regarded and respected Kentrul Rinpoche as his main Guru. It is a closeness that has continued into this life where even today, monks continue to comment on the remarkably close relationship between Tsem Rinpoche and Dorje Shugden.
The Great Disappointment
As Kentrul Thubten Lamsang ’s fame grew, the Chinese government too tried to become close to him and curry his favour. If they had intended to win over the region, he would have been their ticket in. They began giving several awards to him, and even offered 1,000 silver coins and a high “salary” to him every month.
However, because Kentrul Thubten Lamsang’s status became so high, like that of a King of Phari, some officials began to feel threatened. This was the beginning of events leading to the Cultural Revolution and it is believed that Kentrul Thubten Lamsang foresaw the gravity of the situation, although no one knew at the time. Though the revolutionary movements appeared outwardly peaceful and friendly, he knew of their real intentions to eventually remove, capture and even jail and torture him.
He even knew, through clear clairvoyance, of what was happening in other, far parts of the country, such as the destruction of the major monasteries like Gaden. Many of the monks were surprised at how much he had known and anticipated as no one else in their area knew what had been happening.
In order to keep the peace between the people and nations, Kentrul Thubten Lamsang went quietly into a retreat and entered clear light. He passed away peacefully at the peak of his health, at 63 years of age. There was no cause for his death – no illness or any trauma to his body. He had willed himself to die, out of great disappointment and sadness for what had been happening around him.
Unfortunately, though his many thousands of students had wanted to mummify his body and encase him in a stupa – which would become an object of prayer and worship. However, the officials came before they could complete the process and they had no choice but to simply cremate his body.
Following his death – and probably because of the turbulence which arose with the Cultural Revolution – not much more was heard about this well-loved master. Then one day in the early 1980s, His Holiness Kyabje Zong Rinpoche returned to his monastery from a trip to the United States and said that he had found the incarnation of this most respected Master of Phari, Kentrul Thubten Lamsang Rinpoche, in that crazy, wild city of Los Angeles…
A Personal Perspective
Rinpoche feels that it was Trijang Rinpoche’s clairvoyance that led him to instruct Kentrul Rinpoche to remain in Phari. Trijang Rinpoche foresaw that Kentrul Rinpoche’s earlier passing would help pave the way for the next generation of lamas to propagate the lineage.
Trijang Rinpoche knew that the Tibetan lamas would face many challenges reestablishing Tibetan Buddhism in a world unfamiliar with the tradition. They were arriving in exile at a senior age and once the older generation of lamas passed on, there would be a vacuum of knowledge before their incarnations returned, grew up and came of age to teach.
Having remained in Tibet, Kentrul Rinpoche entered clear light 20 years before other lamas like H.H. Kyabje Pabongka Rinpoche, H.H. Kyabje Trijang Rinpoche and H.H. Kyabje Zong Rinpoche. He would therefore return and reach adulthood just as they entered clear light and took rebirth.
Thus, being 20 years older than the reincarnations of Pabongka Rinpoche, Trijang Rinpoche and Zong Rinpoche, Tsem Rinpoche feels extremely strongly that his current incarnation’s role is to create an environment for these lamas’ works to come to fruition easily, so that Lama Tsongkhapa’s tradition can firmly take root in people’s minds everywhere.
With this in mind, Rinpoche enthusiastically and constantly promotes their lineage, teachings and works to everyone he connects with. Rinpoche speaks tirelessly about their qualities, deeds and attainments, to inspire people’s faith in them. In this way, when the current generation of Gelug lineage lamas come of age to teach, the world will already know their names and will approach them with an established faith.
It is therefore clear to see that from lifetime to lifetime, impeccable and incomparable guru devotion will always be the defining character of Rinpoche’s line of incarnations.
For more interesting information:
- The Kyabje Zong Rinpoche category on Rinpoche’s blog
- The Tsongkhapa category on Rinpoche’s blog
- The Dorje Shugden category on Rinpoche’s blog
- The Personal Attendant category on Rinpoche’s blog
- His Holiness Kyabje Trijang Dorje Chang
- H.H. Kyabje Zong Rinpoche’s biography
- My First Guru in New Jersey
- This Is Me in Hollywood in the 80s
- Kyabje Zong Rinpoche Cuts My Hair
- Magadha Sangmo (须摩提女)
- The Dying Process
- Discovering Yourself: A teaching on Karma and Mindstream
- The Promise
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