At Tibet and in the Langchen region of Kangsi is the Tsunda Monastery ( Ngongar Dechen Ling ). This old monastery’s Abbot is the Venerable Thegchen Tulku, the 14th Reincarnated Tulku, Ngawang Thegchen Chokyi Nyima. Rinpoche is known to be reincarnation of the Indian Mahasiddha, Krishnapa or The Black One (Tibetan: Nagpopa), which is one of the 84 Mahasiddhas.
Nagpopa's lst reincarnation was Kunga Panji, he took birth into Khampa Langse family which is well known dedicating his whole life practicing the Buddha Dharma. During that time though there were large monastery but at Kangchen Lhase and Jinla region there were numerous nomad tentage and Rinpoche has blessed them in their mindstream with essence nectar of Buddha Dharma. Afterwhich, Rinpoche procceded to the Weizhang region to pay great devotion to the Chenrezig incarnation - Venerable Kunga Nyingpo and follows his practice including receiving several empowerment and innumerable lineage transmission.
Upon returning to Langchen, Thegchen Rinpoche concentrate on benefiting the Buddha Dharma on all the sentient beings through the various Buddha’s activities. Since that period until, already they have 14th such reincarnation ( those records showed only there are fourteen reincarnation, however those loss count or not recorded reincarnated lineage holder may accounted to additional 20 of them ). The line of reincarnated tulkus all greatly contributed to the various profound Buddha Dharma activities. The 8th Reincarnation Thegchen Tulku is well known to have longevity lifespan of 125 years old including with black hair and white beard.
Tiksa Tulku is Imperial Teacher to the NangQian Ruler and was bestowed with a high “dharma throne”. During the Yuan Dynasty, Drogon Chogyal Phakpa bestowed upon Tiksa Tulku with a “Dharma Hat”, crown ornaments, throne’s embroidery and other dharma items. Embroidery Imperial Decrees entrustment for safe travel passage for Tiksa Tulku and all authority and local to provide all needs and not allow to cause any difficulties to him. The authoritative of the decrees was indeed beyond our normal expression.
The 13th Thegchen, Jamyang Chenker after passing in nirvana and took reincarnation as the 14th Thegchen, Ngawang Thegchen Chokyi Nyima Rinpoche, born in 1956 at Khampa region amongst the Dege region. Father is Dorjee Wangyal, mother is Chewang Dolma.
When Rinpoche was conceived in the mother’s womb, he was recognized by the current, His Holiness Sakya Trizin of his due born, Tiksa Yangsi reincarnation. When Thegchen Tulku was still in his mother’s womb, the Tsunda Monastery Khenpo, Sengge Dorjee and 2 old Lamas ( the very important Lamas of monastery ), a total of 3 Sangha went to Main Sakya Monastery in Tibet and request Sakya Trizin for direction in search of Thegchen Rinpoche reincarnation.
Accordingly, His Holiness Sakya Trizin gave the Khenpo and Lamas a letter of the reincarnation but only to be open when return to monastery and completed the necessary ritual peformance. However, the Khenpo and Lamas were excited the whereabout and when the reincarnation were to take place? On the way back, they earnest wish to see the letter’s indepth and soon were shocked to realize that Rinpoche reincarnation shall be at the similar region and family. But the Khenpo and Lamas noticed that there were no male born baby and thus they return to see His Holiness Sakya Trizin again.
Coinincidently, His Holiness, Sakya Trizin was to visit the Samye Monastery and they meet during enroute. They check with Sakya Trizin and was reaffirmed that the prediction were correct and no error at all. He advised them to return to Tsunda Monastery and perform the Black Mahakala Puja, the Long Life Puja and Kalacakra Puja afterwhich then to open the special letter. They were warned not to open the letter and reassured the correctness including knowing both the father and mother names. While enroute back to monastery, the reincarnation of Tiksa Rinpoche was born. During this time, it was recorded as the eight autumn month but sky falling with snowlike flowers and rainbow were sighted. This is a very auspicious account indeed.
Until the age of 25, he relinquished the role in seek for the religious revival in Tibet and he left for Lhasa. At the Jewo Catheral, in front of Sakyamuni Buddha image, Rinpoche completed the Four Uncommon Foundation.
In 1981, when Rinpoche was 27 years old, he returned to Tsunda Monastery and the enthronement was carried out. HE Luding Khenchen Rinpoche visited Yesu Province Khonchog Ling Monastery and time available before enthronement date, Rinpoche took opportunity to received the Sramana and Monk’s vow from Luding Khenchen Rinpoche. Afterwhich, Rinpoche invited the Great Khenpo of Dzongsar College, Khenchen Pema to the Tsunda Monastery and received many teachings on Sutras, 4 Uncommon Foundation Commentary, and numerous Buddha’s teachings. Rinpoche also left for Dzongsar College and study many years on the various important teaching and commentaries.
In 1993, he received the precious Lam-Dre teaching from the holy Sakya Sechen Lhungar Rinpoche, elborate emptiness commentary and all the Sutras and Protectors commentary. These are all through whisper transmission. In 1994, Rinpoche made a holy pilgrimage to India visiting Lord Buddha sacred site including meeting with His Holiness Sakya Trizin and received lineage protectors teaching, 100 accomplished Dharmas and other major empowerments.
Upon returning to Langchen, Rinpoche went into retreat on Shri Hevajra for one year and also meditated on Holy Kurukulle for a month, Black Mahakala for 2 months, Vajrakilaya for 3 months and many other retreats, all are accomplished. Therefore, Rinpoche always thought of benefiting all sentient beings since the age of 43 years old and he has laid the foundation path for each engagement till liberation is attain.
Currently, Tsunda Monastery has already open-up and upon return back Rinpoche always stay in the Big Tentage including day and night continuously doing prayers for the smooth building and completion of the Dharma Hall. Over passed 20 years the building structure was constructed from mud and straws. It is situated well over 4,000km above sea-level and on remote high mountain ranges, therefore difficulties of transportation and without electrical supply. Through Rinpoche’s effort, a muddy track road as transportation linkage was built by monastery monks and the local community over 10 days of prayers after establishing the riverflows and riverbed. During the 7th to 9th month due to water level flooding the road and therefore motor vehicle travelling were not possible. Traveling was either through horseback or tracking by other path.
Monthly, the Tsunda Monastery monks has to acquires many daily necessity, provisions and need to travel over a distant of 100 km to nearest town and back after shopping. However, other repairing materials may need to travel much distant away 1200km to GangDin. The travel is exceptionally far and the transportation charges were very expensive and it is beyond our understanding.
The old Sutras Hall has for a long time lack of repairs due to lack of fund, therefore whenever it rains it drip very badly and as such the hall beams was damaged, including the kitchen. All these need urgent repairs restoration.
Through the great kindness and compassion, Rinpoche has initiated and built two sky burial sites as requested by the local community. However, the project has proceeded only halfway due to shortage of fund. ( Therefore, we seek fellow Dharma brothers and sisters to support this meritorious deed ).
Even the Retreat Dharma Hall is also 20 years old without any repairs and fear of thumble down ( built from mud ). Eversince, there has been many groups of retreatees lamas doing the very strict 3 years and 3 months long retreat; they are not allowed to venture away and back. They only stays within their compound and no outside visitors.
In this respect, the retreat lamas kitchen, stores and food supplies handle by cook who together practicing the prostration and deal with whatever needs. Over 40 lamas has completed the retreat since and the expenses were kindly supported by Rinpoche as many rituals, changchok and sky burial requires with such experience lamas.
The sky burial site requires a hall for a set of tiles of 100 deities according to Mahavairocana Mandala. Rinpoche wholeheartedly provides opportunity and blessings for sentient beings including those earnest practitioners who wish to strive hard to attain realization. On 30th January 2007 and with much hardship, Rinpoche also established Dharma Teaching College and assigned the Venerable Noma Tulku ( also the Tsunda Monastery Living Buddha ), Ngawang Chenling Pangpa who had just completed from Tibetan Buddhism College to responsible of education including inviting his Khenpo to conduct Dharma teaching.
There is urgent need to restore the College Dharma Hall and the Sangha quarters Currently, Tsunda Monastery has about 147 monks and all the expenses are shouldered by Rinpoche himself.
During this degeneration age, everything is very advance but Rinpoche sincerely service the sentient beings and benefiting them wherelse the Sangha members wholeheartedly doing practices. However, monastery is far remote and lacking materials and electricity. Thus, we seek the sponsors, Dharma brothers and sisters to remind of impermanency and focus on accumulation of merits by supporting Tiksa Rinpoche and benefiting sentient beings in order to swiftly accomplish the Buddha’s activities.
Anyone experiencing difficulties and requiring ritual performances, please feel free to contact with our correspondants for more informations. (Please refer to "Projects" link.)
May all your wishes and happiness be achieve!
Namo Buddha Amitabhaya!
Brief oral account by the Nangqian Tsunda Monastery, Ngawang Thegchen Rinpoche, translated by Phey Kim Loong, edited by Henry Chia.
Under requests from Ah Mu and Henry (myself), Rinpoche gave a short general teaching on the importance of bodhicitta on the auspicious day, 8 July 2007. I copied down the important points from Rinpoche, if there is any mistake, may the Three Roots forgive me for being lazy in memory:
In order to differentiate between a good person or a bad person, one must see if the person has generated and developed bodhicitta in his/her Buddhist practices.
In ancient Tibet, there is no issue on using supernatural powers to benefit sentient beings. In the present days, however, some practitioners make use of supernatural powers, not for the sake of benefiting others but for the sake of earning wealth and reputation for oneself, in other words, for the sake of personal gain. This is not bodhicitta and proper motivation towards one's Buddhist practices.
How should one develop bodhicitta? One should develop compassion, loving-kindness and patience towards one's parents, loved ones, friends, relatives, enemies and strangers. We must always understand that whatever bad situation comes to us, it is the karmic result which has a cause done by myself, either in the present live or past lives, my bad actions towards them. Slowly, slowly, we generate our bodhicitta towards one by one, one will able to generate bodhicitta towards all sentient beings.
It is extremely bad motivation to recite wrathful mantras to attack your enemies and so forth. Wrathful mantras are not for such purpose. They are supposed to be recited with great compassionate mind and for the sake of liberating the sufferings of your enemies. So therefore, no matter how much one practises, be it a peaceful yidam or a wrathful yidam, without bodhicitta or proper motivation, there is little result in our path.
When comes to sponsoring the Sangha members in a grand puja, one shall not view that one must donate more amount of money towards high masters while lesser amount for the junior Sangha members. It is encouraged to have a view of equamity towards all Sangha members.
Sometimes, your teacher may show anger towards you. One must understand that this is manifested out of your teacher's compassion. Your teacher wants to give you what you need to hear, not what you want to hear. Thus, your teacher has great responsibility to guide you to the correct path.
Lastly, one must remind that if we go to monastery or temple to pray for oneself, eg. wealth, smooth career, relationship and etc., without bodhicitta and seeing others who are having sufferings like oneself, one will achieve little result.