The Treasury of Lives

Ngawang Yonten Gyatso (ngag dbang yon tan rgya mtsho) was born in Gawa (sga pa), northwestern Kham, in 1902. Both parents came from local nobility. His father, Kelzang Trinle (skal bzang phrin las), was the fifth son of Dzinda Norlu ('dzi mda' nor lu), the chieftain of Dzinda ('dzi mda'). His mother came from the Dungkhor Labkha family (dung 'khor lab kha tshang). His paternal uncles included Ga Lama Jamyang Gyeltsen (sga bla ma 'jam dbyangs rgyal mtshan, 1870–1940), Lama Gendun Zangpo (bla ma dge 'dun bzang po, c. 1880–1940), and Tsewang Rinchen (tshe dbang rin chen). Kelzang Trinle was married twice, fathering several other children, including Ngawang Yonten Gyatso's brother, Yonten Pelzang (yon tan dpal bzang), who would become a monk and attend on his brother.^[1]

Ngawang Yonten Gyatso was initially a monk at Tubten Monastery (thub bstan dgon) outside of Jyekundo, where he studied under or received initiations from his uncle Lama Gendun, Nyiga Rinpoche (nyi dga' rin po che, 1846–1925), and Gaton Ngawang Lekpa (sga ston ngag dbang legs pa, 1864–1941). In 1920, at Jyekundo Dondrub Ling (skye kun mdo don grub gling), he studied for nine months under Khenpo Zhenga (mkhan po gzhan dga', 1871–1927) the famous abbot of many of Kham's greatest monastic colleges. Also studying there at the time was his cousin, the Third Dezhung Rinpoche, Kunga Tenpai Nyima (sde gzhung rin po che 03 kun dga' bstan pa'i nyi ma, 1906–1987). Khenpo Zhenga taught Śāntideva's Bodhicaryāvatāra and Candrakīrti's Madhyamakāvatāra. Lama Gendun, who served as his assistant, would review with the students in the evenings. Lama Gendun strictly upheld the monastic rules, and so if his two young relatives wanted to eat after noon they had to sneak food.^[2]

According to Jackson, Jamyang Gyeltsen bestowed on his nephew vows from the ordination line of Ngorchen Kunga Zangpo, which he had received from Drakra Dorje Chang Jamyang Chokyi Nyima (brag ra rdo rje 'chang 'jam dbyangs chos kyi nyi ma). David Jackson explains that Jamyang Gyeltsen had taken the vows despite being already ordained in the Sakya Monastery transmission line, as he was concerned that the Ngorchen line was in danger of dying out.^[3]

In the early 1920s Ngawang Yonten Gyatso accompanied his uncle Lama Gendun to Ngor Ewaṃ Choden Monastery (ngor e waM chos ldan). There he received full ordination from a fellow student of his uncles, Dampa Rinpoche Ngawang Lodro Zhenpen Nyingpo (dam pa rin po che ngag dbang blo gros gzhan phan snying po, 1876–1953). Dampa Rinpoche, who would soon serve as the Sixty-Fifth Ngor Khenchen, took an interest in him as a potential future abbot. At the time Dampa Rinpoche was the abbot of Khangsar Labrang (khang gsar bla brang), one of four main lama palaces at Ngor from which the head of the monastery, the Ngor Khenchen, was selected. Dampa Rinpoche was an admirer of Jamyang Khyentse Wangpo ('jam dbyangs mkhyen brtse'i dbang po, 1820–1892) and Jamgon Kongtrul ('jam mgon kong sprul, 1813–1899), and he gave his new protegé Kongtrul's ordination name, Ngawang Yonten Gyatso.^[4]

Back in Kham, Ngawang Yonten Gyatso next studied at Dzongsar (rdzong sar) under Khyentse Chokyi Lodro (mkhyen brtse chos kyi blo gros, 1893–1959). At the time his uncle Jamyang Gyeltsen was teaching at the nearby Gagu Hermitage (gwa gu ri khrod), where, in 1931, his uncle gave the Lamdre Lobshe (lam 'bras slob bshad) transmission. Gonchen Khyentse Chokyi Wangchuk (dgon chen mkhyen brtse chos kyi dbang phyug, 1910–1963) was among the other recipients.^[5]

Soon afterwards Dampa Rinpoche appointed him as the Khangsar abbatial candidate, or zhabdrung (zhabs sdrung). As part of the appointment, Dampa Rinpoche identified him as the reincarnation of the Sixty-First Ngor Khenchen, Ngawang Kunga Tenpai Gyeltsen (ngor mkhan chen 61 ngag dbang kun dga' bstan pa'i rgyal mtshan, 1863–1899).^[6]

Ngawang Yonten Gyatso served as the Sixty-Ninth Ngor Khenchen from 1933 to 1936. Following tradition, his first ceremony after his enthronement was a Vajrapaṇi initiation to pacify obstacles, followed by a long-life empowerment. He then gave the Lamdre Tsokshe (lam 'bras tshogs bshad) transmission, teaching in the morning and giving the reading transmission in the evening.^[7] During the first years of his tenure another paternal uncle, Tsewang Rinchen (tshe dbang rin chen), served as treasurer (phyag mdzod) of the Khangsar lama palace.^[8]

Dampa Rinpoche at the time resided outside of the monastery, and in his place at the Khangsar lama palace was the man who had served as the Sixtieth Ngor Khenchen, Ngawang Khyenrab Jampel Nyingpo (ngag dbang mkhyen rab 'jam dpal snying po, 1871–1952). The current and former abbots had a fractious relationship, due in part to Ngawang Yonten Gyatso's obstinate character. The animosity grew to the point where Ngawang Yonten Gyatso left the Khangsar palace and established his own monastic residence.^[9]

Jackson argues, however, that a primary cause of the conflict between the two was the elderly man's devotion to and promotion of the controversial deity Dorje Shugden (rdo rje shugs ldan). Ngawang Khyenrab Jampel Nyingpo and his uncle, Khenchen Ngawang Lodro Nyingpo (mkhan chen ngag dbang blo gros snying po) had visited Kham in the 1890s and established multiple shrines to the god, including, possibly, in Derge, where the temple is located not far from the famous temple of Tangtong Gyelpo (thang stong rgyal po).

Ngawang Yonten Gyatso's mentor at Ngor, Dampa Rinpoche, was himself an opponent of the cult of Shugden. The elder lama blamed Shugden for creating obstacles at the founding of Khamshe College (khams byed) at Dzongsar Monastery and again at the founding of the monastic college at Ngor.[10]

Jackson explains that Ngawang Yonten Gyatso blamed Shugden for the premature deaths of two of his previous incarnations, the Sixty-First Ngor Khenchen and the Thirty-Third Sakya Trizin, Wangdu Nyingpo (sa skya khri 'dzin 33 dbang sdud snying po, 1763–1809), both of whom had been anti-Shugden crusaders. He blamed Shugden for the deaths of his mother and two siblings, who had passed away mysteriously.^[11] When his horse died during his crusade against the deity at Ngor in 1936, he considered Shugden to have been the cause. Jackson tells of how Lama Dampa, then giving the Lamdre transmission at Tanak Tubten Monastery, looked up from the text to state, "Alas the young abbot's horse has died."^[12]

The conflict between the two men broke into the open during the 1935 summer retreat teaching, during which Ngawang Yonten Gyatso labeled the Khangsar community "thieves and breakers of samaya." When the monks asked for an explanation, he refused to clarify whom he intended with his attack, and in protest for the slander they left the retreat en masse.^[13] Apparently his complaints against the estate, in addition to the former abbot's worship of Shugden, also involved the appointment of a monk-official named Jangchung Khenpo (byang chung mkhan po) who arranged for the slaughter of large flocks of sheep and goats that had been donated to the monastery.^[14]

Following the retreat a group of Khangsar monks went on the offensive, and Ngawang Yonten Gyatso fled first to the Denma regional house ('dan ma khang mtshan) and then to the residence of a cousin, Pende Zhabdrung Ngawang Khedrub Gyatso ('phan bde zhabs drung ngag dbang mkhas grub rgya mtsho, 1917–c.1969). Several prominent members of the Ngor community attempted to mediate, but Ngawang Yonten Gyatso refused to leave the temple. These included a man from Shigatse, Uduk Ku-ngo (dbu gdugs sku ngo), who also warned that reporting the incident to the government in Lhasa could result in the conversion of the monastery to the Geluk tradition.

Several Khangsar monks raided the temple, seized him, and forced him to the Khangsar residence, restraining him with ropes in a room near the former abbot's residence. Ngawang Yonten Gyatso was not passive in his captivity. Each time the monks would loosen a binding he would lash out with punches and kicks. Ngawang Yonten Gyatso also refused to speak with the elderly abbot. Jangchung Khenpo, who despite the criticism of his activities, was dismayed at seeing the abbot of Ngor so abused and attempted to intercede.^[15]

Thanks to the intervention of Uduk Ku-ngo, the episode came to a close with an apology from the Khangsar monks and a reenthronement of Ngawang Yonten Gyatso as abbot of Ngor. In retaliation, however, the Khangsar palace removed Ngawang Yonten Gyatso's uncle from his post. After serving out the remainder of the final year of his tenure, in 1936 he departed for Sakya Monastery and then, in 1937, on to Bhutan.

He spent several years in Bhutan, having been invited by a group of artists he had met at Sakya. He gave religious instruction to members of the royal family, during the reigns of the second king, Jigme Wangchuk ('jigs med dbang phyug, 1905–1952) and the Fifty-Ninth Je Khenpo, Chokyi Wangchuk (rje mkhan po 59 chos kyi dbang phyug, 1860–1940). Among his royal disciples was the king's sister, Ashi Kencho Choni Wangmo (b. 1909), popularly known as Ashi Wangmo (a zhe dbang mo), who would later go on to patronize the Sixteenth Karmapa (karma pa 16, 1924–1981) and Kalu Rinpoche (kar lu rin po che, 1905–1989). Ngawang Yonten Gyatso likely stayed at Ngor satellite monasteries in the country. The abbots of these small institutions were tasked with gathering fruit and other donations to send to Ngor, and it is possible that Ngawang Yonten Gyatso served in this capacity.^[16] In any case, he amassed considerable personal wealth in Bhutan, which he used to his advantage in his crusade against Shugden on his return to Tibet.

Around 1939 Ngawang Yonten Gyatso returned to Ngor, and was henceforth known in central Tibet as the "Bhutan Khenpo" (’brug mkhan po), a title he disliked. Nor did he approve of a title he later acquired, Lakha Khenpo (lab kha mkhan po), by which he was known in Kham, stating that "there is no red throne in Bhutan or in the Labkha family."^[17]

His cousin Pende Ngawang Khedrub Gyatso had recently completed his tenure as the Seventieth Ngor Khenchen, and the subsequent abbot, Tartse Jampa Namkha Kunzang (thar rtse byams pa nam mkha' kun bzang, 1907–1940) had just passed away only a few months into his abbacy. At a moment of transition in the monastery's leadership, Ngawang Yonten Gyatso distributed gifts to the community, including a set of magnificent silk curtains for use in the ceremony of the seven maṇḍalas of Ngor. He involved himself in the administration of the monastery by forcing out the replacement of his uncle as the treasurer of the Khangsar palace.^[18]

The Bhutanese Khenpo made his gifts strategically, in order to gain support for his efforts at eradicating the worship of Shugden at Ngor. With the help of a monk he took the "life stone" (bla rdo) of the deity to the roof of the abbatial residence and threw it to the ground, and he removed all the paintings and masks of the deity, some of which had made by his enemy, the Sixtieth Ngor Khenchen. These were taken to a distant pass, but were later recovered and installed in a shrine outside of the monastery.^[19]

Over the course of his life Ngawang Yonten Gyatso developed a reputation for ecstatic responses to religious ceremonies, rising and dancing about, both when receiving transmissions and giving them. He was said to be possessed by the deities, and at times to be in a physical struggle with Shugden.^[20]

In 1940 Ngawang Yonten Gyatso returned to Kham, passing through Lhasa to visit his sister, who married a trader. He initially went to his home monastery, Tubten, and then went to the Gyanak Maṇi wall (rgya nag ma Ni khang) and led the recitation of one hundred million Avalikiteśvara mantras. The Fortieth Sakya Trizin, Ngawang Tutob Wangchuk (ngag dbang mthu stobs dbang phyug, 1900–1950) appointed him the head of Damtok Monastery ('dam thog dgon) where he ended the worship of Shugden. He did not reside at Damtok, however, but moved around northern Kham using his prestige to curtail the worship of Shugden at other Ngor-affiliated Sakya monasteries, including Trindu Kezang Monastery (khri 'du skal bzang dgon), where it had been recently introduced by a visiting Ngor lama. He did the same at Tarlam Monastery (thar lam dgon) around the year 1948. At Tarlam he publicly threw the Shugden mask into a bonfire and shot it with a pistol as it burned. According to Jackson, Ngawang Yonten Gyatso effectively eradicated the worship of Shugden in Sakya communities in the Jyekundo area.^[21]

At Tarlam he was reunited with Dezhung Rinpoche, his cousin and fellow disciple of Lama Gendun, whom he urged to compose a biography of their teacher, Ga Lama Jamyang Gyeltsen. Dezhung Rinpoche completed this task three decades later, while living in Seattle.^[22]

In the early or mid-1940s Ngawang Yonten Gyatso took a wife, a former nun named Sherab Wangmo (shes rab dbang mo). She was the daughter of the Trindu Behu family (khri 'du be hu tshang), one of the twenty-five chieftains in the kingdom of Nangchen. Although the woman's father, a man named Namkha Dorje (nam mkha' rdo rje) initially refused to permit the coupling, the Bhutan Khenpo married her anyway, and despite no longer maintaining their vows both continued to wear monastic robes. The couple had three children, a girl and two boys. Ngawang Yonten Gyatso identified the youngest as the reincarnation of his uncle Jamyang Gyeltsen.^[23] Sherab Wangmo spent twenty years in Chinese prison, but escaped to India in the mid-1980s. Her children remained in Tibet.

Ngawang Yonten Gyatso gave the Kālacakra initiation at Jyekundo in 1950. Present at the ceremony was Khyentse Chokyi Wangchuk and his nephew, Namkhai Norbu (nam mkha'i nor bu, 1938–2018).^[24]

In 1956 Ngawang Yonten Gyatso left Kham for central Tibet, warning his community that Communist rule in Tibet would result in disaster. He reached Ngor in late 1957 or early 1958, and then continued on to Sikkim, where he reunited with Dzongsar Khyentse Chokyi Lodro. The master urged him to return to Kham to repel the Chinese, and he thus traveled to Derge, arriving at Kuse Serjong Monastery (ku se gser ljongs dgon) in late 1958. He gave the Lamdre Lobshe there to many nobles and leaders of Derge, who consulted with him and each other on the troubles with the Communists. There he presided over a massive exorcism ritual (mdos chen) to repel the Communists, which included four dances by monks, lay tantrikas, laymen, and laywomen. Ngawang Yonten Gyatso also encouraged the community to fortify the monastery against an invasion. Nevertheless, he and his family were soon forced to flee the region by the increase in Chinese attacks on monasteries. They paused to perform a funeral ceremony for his wife's father, and in so doing lost their opportunity to reach India. The family was separated on the road to Chamdo, where they were each captured by the Chinese army and returned to Gapa. Ngawang Yonten Gyatso was likely later transferred to a prison in Xining. He was accompanied by two disciples, both of whom died before he did. He is said to have passed away in the early 1960s in a massive prison near Xining.^[25]

 

_________________________________________________

Publication of this biography was made possible through support of National Endowment for the Humanities.

Any views, findings, conclusions, or recommendations expressed do not necessarily represent those of the National Endowment for the Humanities.

Additional Bios Sponsored By National Endowment for the Humanities