The Treasury of Lives

The Third Nyitrul, Mingyur Pende Gyatso (nyi sprul 03 mi 'gyur phan bde rgya mtsho) was born in 1772, the water-dragon year of the thirteenth sexagenary cycle, to a wealthy family in Menjong Yilhung (sman ljongs yid lhungs), a town of the Derge kingdom in Kham. His father was named Tsewang Pel (tshe dbang 'phel). At only a few months old, the fourth abbot of Dzogchen, Jewon Pema Kundrol Namgyel (rje dbon pad+ma kun grol rnam rgyal, 1706-1773) offered the young boy traditional religious robes, performed a tonsure ceremony and gave him his name, Mingyur Pende Gyatso. Although he did not identify the boy as a reincarnation, he did advise his parents to take good care of him until someone come to collect him.

He was officially recognized as the reincarnation of the Second Nyitrul, Pema Tekchok Tenpai Gyeltsen (nyi sprul 02 pad+ma theg mchog bstan pa'i rgyal mtshan, 1712-1771) by a team of lamas headed by the Third Dzogchen Drubwang, Ngedon Tendzin Zangpo (rdzogs chen grub dbang 03 nges don bstan 'dzin bzang po, 1759-1792); Namkha Tsewang Chokdrub (nam mkha' tshe dbang mchog grub, b. 1744); and the Third Dordrak Rigdzin, Kelzang Pema Wangchuk (rdo rje brag rig 'dzin 03 bskal bzang pad+ma dbang phyug, b. 1719/20). They are reported to have used traditional methods of examination, in which the young child was asked to recognize several personal belongings that had belonged to the Second Nyitrul, such as robes, a hat, cup, and mala, which had been mixed in with many other objects.

In 1776, on the tenth of the seventh month of the fire-monkey year, at the age of five the young Mingyur Pende Gyatso was brought to Takmogang Kelzang Puntsok Ling (stag mo sgang skal bzang phun tshog gling), the main seat of his incarnation line, founded by Nyima Drakpa (nyi ma grags pa, 1647-1710) in 1693. He was received at the monastery by a number of designated lamas and regional leaders, including the Third Dzogchen Drubwang, Tulku Namkha Tsewang Chokdrub, and representatives from the king of Derge. The Dzogchen Drubwang named the boy Orgyen Tenpai Nyima Mingyur Pende Gyatso and composed a long-life prayer for him.

His basic education began with reading lessons under the tutorship of a lama named Pema Wangchuk (pad+ma dbang phyug, d.u.). He soon commenced his education in the traditional subjects taught at his monastery. He received the complete empowerments and oral transmissions of the Kagye Deshek Dupa (bka' brgyad bde gshegs 'dus pa) from Rigdzin Pawo Lerab Tsel (rig 'dzin dpa' bo las rab rtsal, d.u.), who had been one of his predecessor's main students. The Third Dzogchen Drubwang gave him the complete empowerments and oral transmissions of his predecessor's treasure-cycle (nyi grags gter byon chos skor), as well as the Dzogchen Khadro Yangtik (rdzogs chen mkha' 'gro yang tig), Jatson Chidu ('ja' tshon spyi 'dus) and many other related tantric teachings and transmissions.

In 1781, he moved to Sindzong Osel Drubde (sring rdzong 'od gsal sgrub sde), also known as Chakri Nyidrak Monastery (chags ri nyi grags dgon), which had been founded by Nyima Drakpa in 1703. He was received with a traditional reception by the lamas, monks, and local public, who performed an elaborate enthronement ceremony to greet him.

In 1789, around the age of eighteen, Pende Gyatso travelled to Lhasa on pilgrimage. On the way, he met Pema Tendzin Chokyi Gyeltsen ('bri gung pa pad+ma bstan 'dzin chos kyi rgyal mtshan, d.u.), who gave him teachings, empowerments, and oral transmission on several tantric systems including Hayagrīva. The Minling Khenchen, Orgyen Tendzin Dorje (smin gling mkhan chen o rgyan bstan 'dzin rdo rje, 1742-1789) gave him his novice monk vows (śrāmanera) and many teachings including the complete treasure revelations of Terchen Gyurme Dorje ('gyur med rdo rje'i gter chos cha thsang), Kīla, Yangdak Soluk (yang dag so lugs), and Sangdak Gonggyen (gsang bdag dgongs rgyan).

At Donkhar Tsering Jong (don mkhar tshe ring ljongs), he met with Rigdzin Jigme Lingpa (rig 'dzin 'jigs med gling pa, 1729-1798), who gave him many teachings on many topics, including the complete empowerments, instructions, and oral transmissions of his own treasure cycle the Longchen Nyingtik (klong chen snying thig); additionally, he taught him the Dzogchen Sangwa Nyingtik (gsang ba snying thig); Purba Gyuluk (phur ba rgyud lugs); selected topics from the teachings of the Fifth Dalai Lama, Ngawang Lobzang Gyatso (ta la'i bla ma 05, ngag dbang blo bzang rgya tsho 1617-1682); and teachings from the treasures of Sherab Ozer (gter ston shes rab 'od zer, d.u). Jigme Lingpa gave him the name Rigdzin Jigme Tenpai De (rig 'dzin jigs med brtan pa'i sde).

In Lhasa he received his full ordination vows (bhikṣu) from the Eighth Dalai Lama, Jampel Gyatso (ta la'i bla ma 08 'jam dpal rgya mtsho, 1758-1804), and continued on his pilgrimage, making abundant offerings at the Jokhang and other monasteries in and around Lhasa. He then returned to his seat at Chakri Nyidrak and sat for a traditional three year, three month retreat.

After the conclusion of his retreat in 1792, he set out for another tour of the surrounding area, stopping at a number of monasteries and holy places including Rudam Orgyen Samten Choling, or Dzogchen Monastery (ru dam o rgyan bsam gtan chos gling, f. 1684), Gyelrong (rgyal rong), Takmogang Tubten Norbu'i Ling (thub bstan nor bu'i gling), and Derge city. It is said he both received and gave numerous teachings and empowerments to his devotees during his tour.

In 1798, he travelled to Lhasa on pilgrimage for a second time. Upon his arrival at Jigme Lingpa's monastery, Pende Gyatso learned the great treasure revealer had passed away. He made large offerings at the temple, and performed the ritual of  the “Accomplishment of Deathless Ambrosia Medicine”  ('chi med bdud rtsi sman gyi sgrub pa) for a full week at the site of Jigme Lingpa's reliquary. After the ceremony's conclusion, he set out to tour Lhasa and the surrounding areas.

He then returned to his main seat Chakri Nyidrak. There, he built temples and commissioned large number of objects of faith that were installed both there and at Takmogang.

Some of his prominent students included the Fourth Dzogchen Drubwang, Mingyur Namkhai Dorje (rdzogs chen 04 mi 'gyur nam mkha'i rdo rje, 1793-1870), Kunzang Ozer (kun bzang 'od zer, c. 18th century), Namkha Jigme (dgu rong 01 nam mkha' 'jigs med, b. 1757), the biographer Guru Tashi (gu ru bkra shis, d.u.), and the Second Troshul Getrul, Tsewang Pelgyi Dorje (khro shul dge sprul 02 tshe dbang dpal gyi rdo rje, d.u.).

Later in his life, when Mingyur Pende Gyatso fell ill, it is said that many of his devotees requested him to relinquish his monastic robes and don the garb of a treasure revealer in order to improve his health and locate treasure. However, Pende Gyatso reportedly refused, unwilling to give up his monastic vows. According to his hagiography, various designated officials from China and Mongolia continued to request him to change his status to that of a treasure revealer. He eventually agreed to return his monastic vows; however, according to the tradition, by then it was too late for him to reveal any treasures, as the right time and conditions had already passed. He is thus not credited with the revelation of any treasure.

Mingyur Pende Gyatso passed away in 1817, the fire-ox year of the fourteenth sexagenary cycle, at the age of forty-six. His subsequent incarnation, Jigme Choying Dorje ('jigs med chos dbyings rdo rje) was identified by the Fourth Dzogchen Drubwang.