The Treasury of Lives



Dechen Rigpai Reltri (bde chen rig pa'i ral gri) was born in 1830, the Iron-Tiger year, at Pema Rito (pad+ma ri mtho) in Golok (mgo log). His father was Do Khyentse Yeshe Dorje (mdo mkhyen brtse ye shes rdo rje, 1800-1866) and his mother was Akyong Bumo Dzompa Kyi (a skyong bu mo 'dzom pa skyid). He had a sister, Khaying Drolma (mkha dbyings sgrol ma, 1823-1854) and a brother, Sherab Mebar (shes rab me 'bar, 1829-1842).

As with any one in the retinue of Do Khyentse Yeshe Dorje, Rigpai Reltri's life story is marked with numerous magical occurrences. According to Do Dasel Wangmo's The Summarized Biographies of the Lineage of the Do Family (mdo tshang gi brgyud pa'i rnam thar mdo bsdus) and The Biography of Gyelse Rigpai Reltri (rgyal sras rig pa'i ral gri'i rnam thar), a reddish gold sword fell from the sky when Rigpai Reltri was born and landed in the hand of his father.1 For that reason, Do Khyentse decided to name his son Dechen Rigpai Reltri, or the Blissful Sword of Awareness. There are other legends concerning the bestowal of his name in the many miraculous tales regarding this family.

A short section of Rigpai Reltri's biography concerning his previous reincarnations asserts many connections with Drigung Til Monastery ('bri gung mthil). These are linked to and supported by Do Khyentse Yeshe Dorje’s relationship with the Drigung Kagyu. According to his biography, The Speech of the Ḍākinī (mkha' 'gro'i zhal lung), for many years Do Khyentse lived and studied—and was enthroned—at various Kagyu locations, including Drigung Til Monastery, Drigung Dzongsar ('dri gung rdzong sar), and Yangri Gar (yang ri sgar). His biography, additionally, details his previous Drigung Kagyu incarnations, some of which interconnect with Rigpai Reltri’s former lives.2

The following is a chronological list of Rigpai Reltri's lives in connection with the abbatial succession of Drigung Til Monastery as well as the intertwined relationship with Do Khentse Yeshe Dorje. These include: the fourth throne holder, Chen Ngawa Chokyi Drakpa (spyan snga ba chos kyi grags pa, 1175-1255); the seventeenth throne holder, Rinchen Puntsok (rin chen phun tshogs chos kyi rgyal po, 1509-1557); the twenty-fourth throne holder, who helpd the title of the First Drigung Chungtsang, Chokyi Drakpa ('bri gung chung tshang 01 chos kyi grags pa, 1595-1659/60); the twenty-sixth throne holder, who was also the Second Drigung Chungtsang, Dondrub Chogyel ('bri gung chung tshang 02 don grub chos gyal, 1704-1754); the twenty-eighth throne holder and Third Drigung Chungtsang, Konchok Chokyi Nyima ('bri gung chung tshang 03 chos kyi nyi ma, 1755-1792); and the thirtieth throne holder and Fourth Drigung Chungtsang Tenzin Chokyi Gyeltsen ('bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, 1793-1826).3

The Fourth Drigung Chungtsang was the son of Jigme Lingpa ('jigs med gling pa, 1730-1798). His birth name was Jigme Nyinche Wozer/Wangpo ('jigs med nyin byed 'od zer/dbang po), and his father never formally recognized his paternity. Rigpai Reltri was, in turn, recognized as the reincarnation of Jigme Nyinche Wozer by Do Khyentse.4

The list of previous lives also affirms a multi-incarnation relationship between Rigpai Reltri and Do Khyentse Yeshe Dorje, who was considered a reincarnation of Jigme Lingpa. In two prior lives Rigpai Reltri was the son: the First Drigung Chungtsang, Chokyi Drakpa— born to the twenty-first throne holder of Drigung, Chogyel Puntsok Tashi (chos rgyal phun tshogs bkra shis, 1547-1602),5 of whom Jigme Lingpa was considered an incarnation; and Jigme Nyinche Wozer— born to Jigme Lingpa himself. He was also Do Khyentse's father one time as Rinchen Puntsok; one of Do Khyentse's previous lives was that man's son, Drigung Chogyel Puntsok Tashi.

Due to this reciprocal father-son relationship and these abbatial connections to Drigung Monastery, Rigpai Reltri was called Drigung Gyelse. However, there is no mention of him being identified as the Fifth Drigung Chungstang; the official recognition was Konchok Tendzin Chonyi Norbu (dkon mchog bstan 'dzin chos nyid nor bu, 1828-1865).6

Rigpai Reltri stayed in various places with his father and Yeshe Dorje's half-sister Losel Drolma (blo gsal sgrol ma, 1802–1861)7 during the early years of his life including Pema Rito, Mahā Kyilung Monastery (ma hA skyid lung dgon), Yikok (g.yi khog), Minyak Zhaktra Mountain (mi nyag bzhag bra), and Lautang Monastery (la'u thang dgon).

His older brother Sherab Mebar died when he was twelve years old. At that time, Do Khyentse Yeshe Dorje is said to have observed a demonic obstacle (sri gegs) that would overtake Reltri, and he expelled him from the camp at Mahā Kyilung Monastery. The biography does not mention Do Khyentse preparing any provisions for his son's expulsion from the camp, nor if the demonic obstacle was connected with Reltri specifically staying at the monastery. The biography implies that Do Khyentse expelled his son for his son's own benefit, as it was through the father's own vision that the demonic obstacle was seen, and it came to pass that Reltri was ultimately healed by Do Khyentse himself.

Reltri wandered to various places as a beggar and eventually arrived at Dzogchen Monastery (rdzogs chen dgon) where he was taken in with care. He received teachings from the Fourth Dzogchen Rinpoche, Mingyur Namkai Dorje (rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje, 1793-1870), Dza Patrul Orgyen Jigme Chokyi Wangpo (rdza dpal sprul o rgyan 'jigs med chos kyi dbang po, 1808-1887), Gyelse Zhenpen Taye (rgyal sras gzhan phan mtha' yas 'od zer, 1800-1855/1869), and Khenchen Pema Vajra (pad+ma badz+ra, 1807-1884).

During his time at Dzogchen Monastery, Reltri almost died due to an illness that the biography connects to the obstacle foreseen by Do Khyentse Yeshe Dorje. He eventually recovered after several treatments, but his biography attributes his healing to a vision-like dream in which Yeshe Dorje and Losel Drolma healed him with a skull cup of nectar. Do Khyentse came to join him at Dzogchen Monastery shortly after his recovery.

At the age of seventeen, Reltri visited various sacred sites in and around Lhasa with the king of Gutang ('gu thang/yu thang rgyal po) in the Minyak region. Upon his return, Reltri and Do Khyentse traveled to Golok, Derge (sde dge), Dzachukha (rdza chu kha), Yikok, Minyak, Gyelmo Rong (rgyal mo rong), and Rebkong (reb gong) in Amdo. Some fantastical vignettes are recounted in The Biography of Gyelse Rigpai Reltri and The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment (mkhyen brtse he ru ka'i gsang ba'i rnam thar grub rtags ston tshul thor bsdus). Take for example the fifth sign of attainment:

One day when the Refuge-Protector, the Vajra-Holder Do Khyentse was staying again at Lautang Monastery he said, "Reltri, let's go take in the scenery." When we arrived at the foot of the monastery there appeared a crystal house that was beautiful to behold. Arriving at its door, a beautiful goddess appeared and invited us inside the splendid, crystal house.

The Precious Refuge-Protector sat upon a throne where four goddesses offered him a drink. They offered me (Reltri) some white cheese-like food with an excellent and potent taste that was greater than any human food. While Drubwang Yeshe Dorje was eating he said, "You go to the roof and look around, but whatever you see up there, don't bring it back with you."

Immediately, I went to the top of the house and saw all kinds of things, which were like visual illusions. There were objects representational of the enlightened body, speech, and mind that were beyond comprehension. It took a little bit of time for me to look at them all. Then I came back downstairs and Drubwang was sitting there about to leave, so I accompanied him and we began to set off. The four goddesses escorted us to the door. While they turned to go back, one goddess gave me an iron dagger. When she returned to the crystal house everything vanished, and we were back at the foot of the plain.

Do Khyentse Rinpoche said, "Don't tell anyone about the gifts or food, about what you saw or heard, or about things like that. This ritual dagger is for your own allotment, so keep it at your side."

Later when I felt hungry, I remembered the food I had before in the crystal house. I went out to the plain at the foot of the monastery, but there was nothing to be seen.8

Do Khyentse Yeshe Dorje died when Reltri was thirty-six years old. Reltri along with Do Khyentse's disciple Do Drime Drakpa (mdo dri med grags pa, 1846-1886), his assistant Wozer Taye (nye gnas 'od zer mtha' yas), and a disciple of Do Khyentse's named Abu Yeshe Dorje (a bu ye shes rdo rje) conducted the funeral rites. Reltri then assumed the abbacy of his father's seats at Mahā Kyilung Monastery, Gyelrong Kachok Monastery (rgyal rong ka mchog dgon), Minyak Kyernang Monastery (mi nyag sker nang dgon), and Do Gar Hermitage (mdo sgar). But his own primary seats were at Garnang Kardza Hermitage (gar nang dkar mdza' ri khrod) and Lautang Monastery. Reltri also traveled with his teacher Kelden Gyatso (skal ldan rgya mtsho, b. 1837) during this period, acting as his attendant and receiving teachings. He additionally acquired the necessary supplies to build Do Khyentse Yeshe Dorje's stūpa at Tsering Jong (tshe ring ljongs).

Rigpai Reltri had two wives and three children. His first son, Somang Tulku (so mang mchog sprul; 1855-c.1935), was his only child with Sonam Wangmo (bsod nams dbang mo). He was identified as the incarnation of his aunt, Khaying Drolma (mkha dbyings sgrol ma, 1823-1854), the daughter of Do Khentse and Akyong Bumo Dzompa Kyi.9 He had another son named Do Kham Sum Zilnon Gyepa Dorje (mdo khams gsum zil gnon dgyas pa rdo rje, 1890-1939)10 and a daughter named Tsedzin Wangmo (tshe 'dzin dbang mo) with Ragza Rigche Wangmo (ra bza' rig byed dbang mo). Unfortunately, there is no other information concerning his relationship with his wives.

In 1894, Reltri conferred the empowerments and teachings for Do Khyentse's revealed treasure cycle of The Heart Essence of the Exceeding Secret Ḍākinī (yang gsang mkha' 'gro'i thugs thig), to his son Do Kham Sum Zilnon Gyepa Dorje. In 1896 he entrusted Do Khyentse's lineage and teachings to Do Rinpoche Gyepa Dorje and performed the enthronement ceremony.11

Rigpai Reltri died shortly thereafter in 1896 at the Lautang Monastery. A reliquary stūpa was constructed there in his memory.12


1 Zla gsal dbang mo 2007: 292. Thub bstan 2008: 319–320.

2 Ye shes rdo rje 2009: 87–89.

3 Sörensen 2007: 734. Zla gsal dbang mo 2007: 292. Tub bstan 2008: 320. Thub bstan 2008: 317.

4 Sörensen 2007: 734. Zla gsal dbang mo 2007: 292. Tub bstan 2008: 320. Thub bstan 2008: 317.

5 Sörensen 2007: 733. Thub bstan 2008: 318.

6 Sörensen 2007: 735.

7 Thub bstan 2008: 449.

8 Thub bstan 2008: 325-331. Dro bo bla ma n.d.: 139-254.

9 Thub bstan 2008: 449-450 and 411.

10 Thub bstan 2008: 449-450. A photo of him can be seen at: https://www.tbrc.org/#library_work_ViewByOutline-O1GS1380251GS138185%7CW1KG987.

11 Thub bstan 2008: 338

12 Reltri's death year is written at 1874 on Tulku Thondup, p. 338. This date, however, contradicts the dates written in Tulku Thondup's work for Reltri's son, Do Rinpoche and the dates sourced in Thub bstan, 2008.

Ryan M. Jacobson co-founded Tib Shelf (tibshelf.org), an open platform that provides access to an expanding collection of translated Tibetan texts spanning various time periods and genres. He holds an MA and MSt in Buddhist studies and Oriental studies and is currently reading for a DPhil at the University of Oxford.

Tenzin Choephel was born in Tibet and completed his MPhil in Tibetan and Himalayan Studies at the University of Oxford. He has taught Tibetan language at SOAS, and he studied Buddhist philosophy at Drepung Loseling Monastery in south India.

Published October 2020

Bibliography

Dro bo bla ma. n.d.. Mkhyen brtse he ru ka'i gsang ba'i rnam thar grub rtags ston tshul 'thor bsdus. In Dro bo bla mas nyar tshags mdzad pa'i dpe rnying dpe dkon, vol. 20, pp. 139-254. TBRC W4PD971.

Sørensen, Per. 2007. Rulers of the Celestial Plain: Ecclesiastic and Secular Hegemony in Medieval Tibet, a Study of Tshal Gung-thang. Austrian Academy of Sciences Press, Wein.

Thub bstan chos dar. 2008. Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi 'khrungs rabs re'u mig. In Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi rnam thar gsal ba'i me long, pp. 449-450. Pe cin: Krung go'i bod rig pa dpe skrun khang. TBRC W1KG987.

Thub bstan chos dar. 2008. Rgyal sras rig pa'i ral gri'i rnam thar. In Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi rnam thar gsal ba'i me long, pp. 317-339. Pe cin: Krung go'i bod rig pa dpe skrun khang. TBRC W1KG987.

Tulku Thondup. 2002. Masters of Meditation and Miracles: Lives of the Great Buddhist Masters of India and Tibet. Edited by Harold Talbot. Boston: Shambala, p. 340.

Ye shes rdo rje. 2009. Rig 'dzin 'jigs med gling pa'i yang srid sngags 'chang 'ja’ lus rdo rje'i rnam thar mkha' 'gro'i zhal lung. In Gter chos: Mdo mkhyen brtse ye shes rdo rje, vol. 1, pp. 1-232. Khreng tu'u: Rdzog chen dpon slob rin po che. TBRC W1PD89990.

Zla gsal dbang mo. 2007. Mdo tshang gi brgyud pa'i rnam thar mdor bsdus. In Gsung thor bu, pp. 283-297. Pe cin: Mi rigs dbe skrun khang. TBRC W1GS60403.

View this person’s associated Works & Texts on the Tibetan Buddhist Resource Center’s Website.