The Treasury of Lives

Pema Kundrol Namgyel (pad+ma kun grol rnam rgyal) was born in the Naksho (nag shod) region of Kham, in 1706, the fire-dog year of the twelfth sexagenary cycle. He was the nephew (or possibly grand-nephew) of the First Dzogchen Ponlob Namkha Osel (rdzogs chen dpon slob nam mkha' 'od gsal, d. 1726).

At the age of four Rigdzin Nyima Drakpa (rig 'dzin nyi ma grags pa, 1647-1710) identified him as an embodiment of Rigdzin Dudul Dorje (rig ’dzin bdud 'dul rdo rje, 1615-1672). It was said that he was always protected by many dharma protectors; the deity Pelgon Sengge Dongchen (dpal mgon seng ge'i gdong can) is said to have created two playmates, a boy and girl, with whom he played like regular children. A stick that they gave him was later preserved as a relic in his home.

At the age of sixteen, in 1721, the iron-ox year he went to Rudam Orgyen Samten Choling (ru dam o rgyan bsam gtan chos gling) and had the audience with his uncle, the First Dzogchen Ponlob, who granted him the vows of primary and novice monk (rab byung and dge tshul) and named him Pema Kundrol Namgyel. Lobpon Orgyen Yongdrol (slob dpon o rgyan yongs grol, d.u.) served as his tutor in grammar, poetry, and other topics, and gave him teachings, empowerments, and transmissions on tantric topics such as Konchok Chidu (dkon mchog spyi 'dus) and Dzogchen Khandro Nyingtik (rdzogs chen mkha' 'gro snying thig). He was also said to have had visions of Black Hayagrīva, who appeared to him throughout his life.

Due to the upheaval in U and Tsang, with the invasion of Tibet by the Dzungar Mongols, who destroyed Mindroling Monastery, Minling Gyelse Rigdzin Zangpo (smin gling rgyal sras smin gling rgyal sras rig 'dzin bzang po, d.u.) was in Kham at the time and gave Pema Kundrol many teachings on both sūtra and tantra, including Dorje Zampa (rdo rje zam pa). Minling Gyelse gave him the name Gyurme Tenpa Namgyel ('gyur med bstan pa rnam rgyal).

In 1726, at the age of twenty-one, he travelled to Lhasa where he had the opportunity to receive teachings and study under many scholar teachers from multiple traditions. On his return to Kham he spent time at Sindzong Osel Drubde (srin rdzong 'od gsal sgrub sde) where he met Gyelse Orgyen Tendzin (rgyal sras o rgyan bstan 'dzin, 1701-1727) and exchanged teachings and empowerments with him. He also spent time at Takmogon Kelzang Puntsok Ling (stag mo dgon skal bzang phun tshogs gling) Monastery where he received many teachings, including the treasure revelation of Terchen Nyima Drakpa from a teacher named Gyeltsab Lodro (rgyal tshab blo gros), and he sponsored the installation of many religious objects.

He spent the next decade or so emulating the life of a hermit, sitting in meditation at secluded hermitages including Dzingkar (rdzing dkar) and Takok Pawang Bonmo (rta khog pha wang bon mo). At some point he met his teacher's reincarnation, the Second Dzogchen Ponlop, Pema Sangngak Tendzin (pad+ma sangs sngags bstan 'dzin, 1731-1805).

At the age of thirty-five, in 1740, he was assigned to the post of deputy abbot at Dzogchen Monastery, in the absence of the Second Dzogchen Tulku, Gyurme Tekchok Tendzin (rdzogs chen sprul sku 02 'gyur med theg mchog bstan 'dzin, 1699-1758), who was in Lhasa with the Second Dzogchen Ponlob. He served in this capacity for about two years.

The Second Dzogchen Ponlob gave Pema Kundrol Namgyel a statue of Tārā that Nyima Drakpa had revealed as treasure from the famous Langtang Dolma (glang thang grol ma) temple north of Derge. He carried it with him for many years, and later installed it in the Langtang Dolma temple, where it remained until recent times.

In 1742 he founded Takten Nampar Gyelwai Ling Monastery in Gyelrong (rtag brtan rnam par rgyal ba'i gling) and gave extensive commentarial teachings on Dzogchen Khandro Nyingtik (rdzogs chen mkha' 'gro snying thig) to a large group of disciples including Gelong Kelzang Donyo (dge slong skal bzang don yod, d.u.).

He returned to Dzogchen Monastery after it was seriously damaged by fire in 1753 and assisted the Second Dzogchen Drubwang Gyurme Tekchok Tendzin (rdzogs chen 02 grub dbang 'gyur med theg mchog bstan 'dzin, 1699-1757) with the restoration. Following the Dzogchen Drubwang's passing, he was enthroned as the fourth abbot of the monastery, an office he occupied until his death. During his tenure he built the Central Assembly Hall and introduced a number of annual ceremonies, including the vase ritual in the month of Saga Dawa in honor of the monastery's lineage.

He identified Ngedon Tendzin Zangpo (nges don bstan 'dzin bzang po, 1759-1792) as the reincarnation of the Second Dzogchen Drubwang and educated the child. He was also instrumental in recognizing Getse Paṇchen Gyurme Chokdrub (dge rtse paN chen 'gyur med mchog grub) as an incarnation of the treasure revealer Longsel Nyingpo's (klong gsal snying po, 1625-1692) nephew Tsewang Trinle (tshe dbang 'phrin las, d.u.), whom he also trained.

His disciples also included the sixth abbot of Dzogchen, Namkha Tsewang Chokdrub (rdzogs chen gdan rabs 06 nam mkha' tshe dbang mchog grub, b. 1744); the Second Nyidrak, Pema Tekchok Tenpai Gyeltsen (nyi grags 02 pad+ma theg mchog bstan pa'i rgyal mtshan, 1712-1771); the Third Shechen Rabjam, Peljor Gyatso (rab 'byams 03 rig 'dzin dpal 'byor rgya mtsho, d. 1807); Jigme Ngotsar ('jigs med ngo mtshar, b. 1730); the Third Alak Gyelpo Choying Tobden Dorje (a lags rgyal po 03 chos dbyings stobs ldan rdo rje, 1785-1848), and the Third Troshul Detrul Tsewang Pelgyi Dorje (khro shul dge sprul 02 tshe dbang dpal gyi rdo rje, d.u.).

In 1773, at the age of sixty-eight, he stepped down from the abbacy and enthroned his disciple, the Third Dzogchen Drubwang. He left for Gyelrong, where he gave some of his personal belongings to Namkha Tsewang Chokdrub, and enthroned him as the abbot of the Dzogchen monastery in Gyelrong. That same year he fell ill and passed away. Extensive nirvana-prayers were held and the cremation was done with the traditional prayers and rituals. His heart, tongue, and eyeballs were said to be found undamaged in the ashes of the cremation and were preserved in a reliquary stupa.