The Treasury of Lives

Shākya Rinchen (shAkya rin chen) was born in 1710, the male iron-tiger year, in a village called Semchong (sems skyong) in the district of Wangduephodrang (dbang 'dus pho brang). His father was a rich and well known man called Tsewang Rigdzin (tshe dbang rig 'dzin, d.u.). His mother, Orgyen Butri (o rgyan bu 'khrid, d.u.) was from the lineage of Lama Zhang, Yudrakpa Tsondru Drakpa (zhang g.yu brag pa brtson 'grus grags pa, 1123-1193).

The parents gave the boy the name Druk Sitar ('brug srid thar). As is the tradition in Bhutanese families, his parents consulted an astrologer, in this case Lama Gyelwang (bla ma rgyal dbang, d.u.), who owned a temple dedicated to Amitāyus. His calculations predicted that if the boy were to become a monk he would become a great lama who would expand the teachings of the Drukpa Kagyu tradition.

It is said that his mother brought him up with the greatest love and care, ensuring that he was spoken to softly and handled with gentleness. She tirelessly dedicated herself to his upbringing, and he spent his childhood with an abundance of food, clothing and care. He had a very pleasant appearance, said to resemble a white lotus, and so everyone was fond of him, taking turns to hold him in their arms.

During the warm summers, he was moved to a cooler home in Peljorling (dpal 'byor gling) in the mountain settlement of Khodang (kho dang) and returned to the warmth of the main village of Semchong in winter.

When he was four years old, a strong earthquake occurred in the country, causing large-scale destruction and immeasurable misery to the people, many of whom were buried under the debris. At the time of the earthquake, Druk Sitar had been cuddled in his mother’s lap, and both mother and child were buried under fallen debris until the morning. Those who survived the accident came along to help remove the debris, and eventually dug them out. Even years later, he said that the sound of digging with spades still rang clearly in his ears. His mother was found dead, and he had been struck by wooden debris in his leg. The wound soon became septic, causing immense pains. His suffering continued despite trying all means of medication and propitiations.

Still suffering the ill effects from the injury, more than a year later Druk Sitar was taken by a young lady to a water mill where cornhusks were being burnt nearby. A hot ember was concealed in the heap of husks, and the boy accidentally stepped onto it in the heap, causing severe burns to his right foot and giving him additional injury. Later he wandered into a neighbouring village and was bitten by a ferocious dog. Again his father went to all kinds of measures to heal the burns and the bite wounds.

It is said that once he caught a couple of tiny fish in the river. Later, as he recalled the pains he might have caused the fish, and feeling great remorse, he recited many times the mantra of Avalokiteśvara. His repentence was immeasurable, and people commented that without any formal lessons he already understood the karmic consequences of bad deeds. At this time, monks visiting the village speculated that the boy was the incarnation of a high lama, yet no formal recognition took place.

Signs that he was suited for the ordained life continued. One day, he went to witness the annual festival at Nyinzergang Lhakhang (nyi zer sgang lha khang), the abode of Nyinzer Tulku (nyi zer sprul sku, d.u.) opposite to Wangduephodrang Dzong (dbang 'dus pho brang dzong). Inside the temple he saw mural paintings of the Buddha that aroused so much devotion in his mind that he began prostrating to them. Outside, the mask dances were depicting the karmic cycle of life. He returned home frightened by the thoughts of suffering in the hell realms, and he immediately recited mantras and recalled the life stories of great lamas he had heard before.

In the spring at his sixth year he went to Khodang. He arranged all the scriptures and offered to the deities water and flowers gathered from the garden fencing. When lamas read the scriptures, his faith was enhanced each time he heard the word “Buddha.” He often picked up charcoal from the hearth and covered the walls with pictures of the Buddha and other saints, although no lessons were taken in art. Moreover, he showed a particular liking for monk’s robes.

One day after offering the water, he opened one of the books and pretended to read, an act with caused him to experience immense happiness. One of his uncles, fearing that he would leave the book in disarray, snatched the book away, greatly distressing the child. When his father asked him whether he wanted to be a householder or a dharma practitioner, he immediately expressed a preference for the latter. At the Khodang settlement he went along with his brother to witness a mantra recitation ceremony. When he saw the statue of the Buddha inside the temple, he felt a deep devotion and started to prostrate.

At the age of seven he joined his father on a trip to Punakha (spu na kha) to see his uncle, the Garsa Dzongpon (sgar sa rdzong dpon, d.u.). There the sight of mural paintings of Buddha Akśobhya and other deities gave him immense happiness, and a faint memory of a past life also came to him. Though the boy enjoyed staying with his uncle, who was happy to care for him, the boy did not wish to abandon his father in his old age.

At the age of nine, his uncle sent him to study under Lobpon Ngawang Rinchen (slob dpon ngag dbang rin chen, d.u.). Within a year he mastered all the basics of texts and mural paintings. As a result of his sheer enthusiasm, he made a painting of Avalokiteśvara on the walls, which drew praise from his uncle. The mural paintings of Padmasambhava particularly appealed to him, and he later credited that time for the birth of his devotion to Padmasambhava. When he met with the younger brother of Ngawang Pekar (ngag dbang pad dkar, d.u.), he saw on his back an image of Hayagrīva. At the time, the lama asked him to take ordination and join the sangha, but the boy’s uncle did not permit it, out of deference to his father.

When the boy was eleven his father died, and he went to live with his uncle, who recognized in the lad a destiny to be a religious master. He asked the boy if he really wanted to join a monastery. The reply was ‘yes’ and then the uncle responded, “in that case you have to find a reliable teacher. Have you thought about that?” The boy said, "Choje Rinpoche at Seula", by whom he meant Jamgon Ngawang Gyeltsen (ngag dbang rgyal mtshan, 1647-1732) at Seula (se'u la) in Punakha.

At the age of fourteen he accompanied his uncle to Punakha to attend the annual Gonpoi Drubchen (mgon po'i sgrub chen) festival. There he met the eighty year old Jamgon Ngawang Gyeltsen, and felt enormous devotion and faith. Ngawang Gyeltsen soon accepted him as a disciple; he cut his crown hair, gave him lay vows, and gave him the name Druk Chopel ('brug chos 'phel).

At Seula he received extensive teachings in the Kagyu traditions including Six Yogas of Naropa (na ro chos drug), Mahāmudrā (phyag chen), Lives of Eminent Masters (yid 'dzin nor bu) and other texts that a learned monk should master. Following his mastery of the initiations, explanations and empowerment, he also completed a retreat. Other monks observed that Choje Rinpoche was giving special attention and care to the boy, which gave them the idea that he must be particularly a high tulku, even though no such identification had been made. He became well known for his ability to paint, compose and practice meditation, and was renowned for possessing the four qualities of a monk: purity in his speech and beliefs; purity in discipline; perfection in meditation practice; and attainment of mindfulness.

It was around this time that his uncle the Garsa Dzongpon, who had retired to his home in Khodang, passed away.

At the age of nineteen, he took the novice vow of getsul (dge tshul). During his retreat, he fell terribly ill, but he never gave up the practice of guru yoga (bla ma'i rnal 'byor). One night, he dreamt that his intestines were out of his body. When he awoke in the morning, he felt light and healthy. He also dreamed of climbing to the peak of a large crystal mountain, during which he fought with two black men. He won in the dream, which he took as a sign of his victory over obstacles.

Later in Punakha after joining the monastic community, when Choje Rinpoche and Zhabdrung Choktrul Yeshe Gyeltsen (zhabs drung mchogs 'phrul ye shes rgyal mtshan, 1781-1830) were together, he approached the two and requested a dharma name. The young Zhabdrung quickly said “Shākya Rinchen.” Soon after he took complete monastic ordination, with Shākya Rinchen as his ordination name.

When Shākya Rinchen was twenty-five, his master Choje Rinpoche passed away. Following the funeral services he went to Lobpon Ngawang Pelden Zangpo to learn grammar (rigs gnas).

At the age of twenty-seven Shākya Rinchen requested to leave the monastery and pursue the life of an ascetic. Although he was denied permission, he gathered his few possessions and snuck out of the monastery at night, heading for Tibet with a few companions. They were discovered by officials patrolling the Bhutan-Tibet border and were imprisoned for some time. They refused to name any monastery as their home institution, and at times they lived in fear of being executed on the grounds of suspected espionage.

While his companions were frequently overwhelmed by their fears, Shākya Rinchen instead sat in meditation, contemplating Avalokiteśvara, thereby avoiding worry and anxiety. Eventually, the men were brought to Paro (spa gro), with their hands tied. People could not bear to see monks enduring such conditions. It was only at Wang Langmalung (dbang glang ma lung), that the Drungpa Chang Trinle (drung pa chang 'phrin las, d.u.) recognized Shākya Rinchen and rebuked the guards for treating the monks so poorly. They were kept at a place called Gyetakha for one month in individual holding cells. After receiving a letter from Jinpa Drugyel (byin pa 'brug rgyal, d.u.), the disciplinarian of the Central Monastic body, Shākya Rinchen was released. He then went to Tsamdrak Monastery (mtshams grags) where he stayed for a few months with the monastery's founder, Tsamdrak Lama Ngawang Drukpa (mtshams brag bla ma ngag dbang 'brug pa, 1682-1748), who received Shākya Rinchen with great kindness and respect.

There Shākya Rinchen practiced guru yoga and concentration meditation at the sacred cave called Drakpuk Sengge Gyeltsen (brag phug seng+ge rgyal mtshan) located high in the Daga La mountains surrounded by fir forests. Tsamdrak Choje sponsored his retreat.

At the age of twenty-nine, Shākya Rinchen was appointed the head lama at Tango (rta mgo) monastery. On his first visit to the place, he experienced a faint recollection of a previous life, and, while half asleep, he saw that the whole mountain of Tango as a crystal image of Avalokiteśvara. At that time the eminent Drubwang Rinpoche visited Bhutan from Tibet and gave extensive teachings. Soon after Shākya Rinchen was given permission to visit Tibet, taking as provisions seven silver coins. He visited various sacred sites, including Ralung (rwa lung) Monastery.

When Shākya Rinchen was thirty-five, the Eighth Je Khenpo, Tendzin Norbu ('brug rje mkhan po 08 bstan 'dzin nor bu, 1689-1744) resigned from his post due to ill health, and Shākya Rinchen was installed as the Ninth Je Khenpo.

Around this time Shākya Rinchen was declared the reincarnation of Tsang Khenchen Pelden Gyatso (gtsang mkhan chen dpal ldan rgya mtsho, 1610-1684). According to legend, one night he dreamed of the Buddha walking in four directions in his palace in Serkya (gser kya). In the morning he found a statue of the Buddha that was said to be from Tsang Khenchen. Several years later he dreamed that an eight year old boy approached him and called him “Tsang Khenchen” twice.

It was a customary for the Je Khenpo to confer initiations, instructions and empowerment to monks and laypeople. Shākya Rinchen made his offerings in the year of female earth-snake in Punakha. In the past, monks who wished to undertake the three-year retreat could only do so at Tango monastery. Shākya Rinchen established an additional retreat centre at Pajoding (pha jo sdings) near Thimphu, thereby giving monks additional space for retreat. At that time, the Desi (de srid) was Sherab Wangchuk (shes rab dbang phyug, 1697-1768 or 1695-1765, r. 1744-1763). Shākya Rinchen went into retreat for five years at Chakri (lcags ri) supported by Zhabdrung Choktrul Jigme Drakpa.

Lama Yonten Taye, who was later the Thirteenth Je Khenpo ('brug rje mkhan po 13 yon tan mtha' yas, 1724-1784), invited Shākya Rinchen to Tsamdrak Monastery for the purpose of consecrating a ten-foot tall Buddha statue. Once there, he also gave teachings on Cakrasaṁvara together with instructions on other dharma practices to the monks. After they had offered him the dedication prayer, Shākya Rinchen mentioned that it was important that a monk in the Buddha’s robes should do more than just maintain a physical appearance of propriety; their minds should be calmer and clearer than those of laypeople. He instructed the monks to uphold the essence of dharma from three points – body, mind and speech.

During his tenure as Je Khenpo he established Ogmin NAmgyal Khangzang ('og min rnam rgyal khang bzang) at Tubten Jago Pungpo (thub bstan bya rgod phung po).

In 1755, the year female wood-hog, he retired from the post of Je Khenpo and went to Pajoding. He was succeeded by Tendzin Chogyel (rje mkhan po 10 bstan 'dzin chos rgyal, 1701-1766/1767). He retired to Ganden Nyipa (dga' ldan gnyis pa), and, the following year, he established Pelri Dorje Den (dpal ri rdo rje gdan).

In 1759 Shākya Rinchen was invited to the consecration ceremony of Tashichoedzong (bkra shis chos rdzong) upon completion of its renovation, during which time he also gave instructions on practice to his disciples and other monks. He arrived on eighth day of the ninth month and planned to return on the thirteenth day. Although Shākya Rinchen was not well, he sat through the initial consecration rituals. The program called for him to award scarves and blessings to the skilled workers who renovated the dzong, and, despite his poor health, he did so. When Shākya Rinchen returned to the assembly hall, folk dances were taking place outside. One attendant suggested that Shākya Rinchen might like to witness the dances.  He answered that watching the dances had no meaning and said that because “ornaments are but a burden on one’s body; dances are but a depiction of ignorance; while singings are but oral chattering; ultimately there is no permanence in the physical forms.” This means that either he was not interested in cultural intertainment or he was tired after the long ritual processes.

He then took offerings of tea, surrounded by his disciples, monks and Zhabdrung Choktrul Jigme Sengge (zhabs drung mchog sprul 'jigs med seng+ge, 1742-1763/1789). Then he asked everyone to go outside, except Jigme Sengge. When they were gone, Shākya Rinchen sat up, arranged his body into lotus posture and with a luminous expression beaming from his face, and passed into nirvana at sunrise on the thirteenth day of the ninth month.