The Treasury of Lives

Sumpa Khenpo Yeshe Peljor (sum pa mkhan po ye shes dpal 'jor) was born in the noble family of Jeupon (rje'u dpon) at a place called Toli (tho li) near the Machu (Yellow) River in the south-west Tsongon region (mtsho sngon) in Amdo in 1704, on the full-moon day of the eighth month of the wood-monkey year of the twelfth sexagenary cycle. His father was called Dorje Tashi (rdo rje bkra shis) and his mother, a Dzungar, probably Oirat, Mongol, was named Tashi Tso (bkra shis mtsho). He was the fourth among seven children. It is recorded that at the age of eight he suffered a severe attack of epilepsy that incapacitated him for a month and a half.

The boy had a tremendous intellect and is said to have easily memorized a prayer to the Paṇchen Lama that his father taught him at the age of three. Starting at the age of four, for about two years he studied reading and memorization of lengthy prayer texts with a Mongolian monk called Sokpo Chehor Gelong (sog po che hor dge slong, d.u.). At the age of seven, in 1710, Jamyang Zhepai Dorje ('jam dbyangs bzhad pa'i rdo rje, 1648-1721/22), identified him as the reincarnation of Sumpa Lama, a figure whose identity is not known. Alternate sources have his age at the time of the identification as three or nine years.

That same year, 1710, he was entrusted to the Tarshul Ponlop Chokyong Gyatso (thar shul dpon slob chos skyong rgya mtsho, d.u.), who initially granted him novice vows (yongs rdzogs dge bsnyen) followed by primary vows (rab byung), and named him Lobzang Chokyong (blo bzang chos skyong). He then returned home; in 1711 he was escorted on pilgrimage to Kumbum Monastery (sku 'bum). The following year he was brought to the Sumpa Labrang at Gonlung Jampa Ling (dgon lung byams pa gling), a major Geluk monastery established in the Tsongon region by Gyelse Donyo Chokyi Gyatso (rgyal sras don yod chos kyi rgya mtsho, d.u.) in 1604, at the recommendation of the Fourth Dalai Lama, Yonten Gyatso (ta la'i bla ma 04, yon tan rgya mtsho, 1589-1616).

At Labrang Lobzang Chokyong commenced his studies with logic and related texts, methods of debate, and then Vinaya, Abhidharma, and Prajñāpāramitā, under the tutorship of Ngawang Tenzin (ngag dbang bstan 'dzin, d.u.) and Lodro Gyatso (blo gros rgya mtsho, d.u.). He also received commentarial teachings on lamrim and other topics from Chozang Rinchen (chos bzang rin chen, d.u.). The Second Changkya Lama, Ngawang Lobzang Choden (lcang skya bla ma 02 ngag dbang blo bzang chos ldan, 1642-1714) supported the young tulku with materials and helpful advices while residing in the Emperor's palace in Beijing. In 1716, at the age of thirteen, Lobzang Chokyong received the vows of novice monk (dge tsul) from Lobpon Chozang Ngawang Tubten Wangchuk (slob dpon chos bzang ngag dbang thub bstan dbang phyug, d.u.).

Lobzang Chokyong expressed a strong desire to travel to U-Tsang to further his studies, but his guardian (possibly his uncle), Sumpa Choje Khuwon (sum pa chos rje khu dbon, d.u.), presumably the head of the Sumpa Labrang at Gonlung Monastery refused to grant permission for the time being, in consideration of the epilepsy he had suffered as a youth. Instead he received commentarial teaching and empowerments on the four sections of tantra (rgyud sde bzhi) from Parin Ngawang Tashi (dpa' rin ngag dbang bkra shis, d.u.) after which he travelled to Tso-ngon.

At the time Tsongon was in upheaval as the Qing Empire established control of the entire region. Lobzang Chokyong took the opportunity to flee to U-Tsang, going first to Drigung Monastery ('bri gung) and then on to Tashilhunpo (bkra shis lhun po). There he received an audience with the Fifth Paṇchen Lama, Lobzang Yeshe (paN chen bla ma 05 blo bzang ye shes, 1663-1737) who granted him the vows of full ordination (dge slong) and the name Yeshe Peljor (ye shes dpal 'jor) in 1723, at the age of twenty.

Subsequently he made pilgrimage in Lhasa and had audience of the Seventh Dalai Lama, Kelzang Gyatso (ta la'i bla ma 07 bskal bzang rgya mtsho, 1708-1757). After spending some time at Rato Dratsang (ra stod) near Lhasa he matriculated in the Samlo Dratsang (bsam blo grwa tshang) of the Gomang College (sgo mang grwa tshang) of Drepung Monastic University ('bras spung dgon). There he studied the major subjects of the Geluk monastic curriculum under Jamyang Gyatso ('jam dbyangs rgya mtsho, d.u.). He concentrated on Pramāṇa, or epistemology, relying on several teachers including Lamo Ngawang Namkha (la mo ngag dbang nam mkha', d.u.); becoming an expert in the subject he later taught it there. In 1727 Yeshe Peljor stood the examination on Madhyamaka at Drepung Monastery.

Yeshe Peljor then planned to enroll in Gyume College (rgyu med grwa tshang) for his studies in advanced tantra but could not, due to certain problems caused by his assistant. Despire serious problems with provisions he continued his studies, presumably staying mainly at Gomang. For four of five years he moved about to various monasteries, receiving teachings, transmissions, and empowerments from a number of scholars including Shartse Khenchen Namkha Zangpo (shar rtse mkhan chen nam mkha' bzang po, d.u.), Kangyurwa Damcho Rinchen (bka' 'gyur ba dam chos rin chen, d.u.), Ngaripa Lobzang Yarphel (mnga' ris pa blo bzang yar 'phel, d.u.), and Tati Rinchen Dondub (pra ti rin chen don grub d.u.). He also learned Sanskrit phonology from Monlam Lhundrub (smon lam lhun grub, d.u.) and grammar and related topics from Kumbum Sonam Gyeltsen (sku 'bum bsod nams rgyal mtshan, d.u.). He learned Lhanza and Urdu scripts, and also the art of making stupas and painting tankas from Gyume Lobpon Patsa Drakpa Lhundrub (rgyud smad slob dpon pa tsa grags pa lhun grub, d.u.), and astrology and astronomy from Sokpo Ngawang Gyatso (sog po rab 'byams pa ngag dbang rgya mtsho, d.u.) and Drepung Menrampa ('bras spungs sman rams pa, d.u.). Mastering these diverse teachings, he became a highly recognized scholar and his popularity spread across the region, earning him the title “Sumpa Paṇḍita.”

At the age of twenty-five, accompanied by two monk-companions, Yeshe Peljor made a comprehensive pilgrimage to monasteries, hermitages, caves and mountains in southern Tibet, visiting Samye (bsam yas); Zangri Kharmar (zang ri mkhar dmar), a meditation site of Machik Labdron (ma gcig lab sgron, 1055-1149); Daklha Gampo (dwags lha sgam po), the mother monastery of the Kagyu tradition; and Tsari (rtsa ri), one of Tibet's most revered sacred mountains. He then returned to Drepung.

When Yeshe Peljor returned from pilgrimage he found Lhasa in chaos, Tibet having fallen into civil war following the withdrawal of the Qing forces that had driven out the Dzungar Mongols in 1723 and had installed the Seventh Dalai Lama in the Potala Palace. As the forces of Tsang and Ladakh were approaching Lhasa the ministers of the Lhasa government ordered the monks of Sera (se ra) and Drepung to join the U forces to repel the attack. Yeshe Peljor boldly said, “We monks are supposed to observe the Buddhist vows and avoid taking lives of even tiny worms. However, if you assure us that the action is in service to the Dalai Lama and will not affect the status of monks, I personally will command the force.”

Sources differ on his activity following this declaration: some have it that the effort saved the monks of Sera from participating in the conflict, earning him the enmity of many and an attempted murder by poisoning, of which he was cured by a doctor from Washul named Lobzang Gawa (wa shul sman pa blo bzang dga' ba, d.u.). Other sources have it that Yeshe Peljor led the Drepung Gomang monks in battle alongside the army of U and was later rewarded with the position of abbot of Dreyul Kyetsel Monastery ('bras yul skyed tshal dgon) and an official designation by Polhane Sonam Topgye (pho lha nas bsod nams stobs rgyas, 1689-1747). Whatever the reason, Yeshe Peljor was enthroned to the seat of the monastery from which he resigned after two years. His wealth and status appear to have increased considerably, as he is said to have sent a donation of over fifty volumes of dharma texts, dresses, dance-masks, various objects of faith, and other many goods to Gonlung Jampa Ling.

In 1731, after informing his teachers Khenchen Namkha Zangpo and Zhamar Sherap Gyatso (rgyud pa slob dpon zhwa dmar shes rab rgya mtsho, d.u.) and few others, with the company of seventeen monks, Yeshe Peljor returned to Gonlung, arriving safely after about six months. Soon after his arrival he gave teachings at the monastery and demonstrated his skills in debate for three days in Lamo Monastery (la mo dgon).

Subsequently he bestowed empowerments to his devotees, and also received empowerments on Guhyasamāja from Lobpon Monlam Peljor (slob dpon smon lam dpal 'byor, d.u.). He briefly sojourned in his hometown and then returned to Gonlung, residing at the hermitage there. He gave empowerments at Ganden Rinchenling (dga' ldan rin chen gling) and proceeded to Pari Tashi Choling (dpa' ri bkra shis chos gling) at their invitation. There he painted a marvelous tanka of the Six-arm Mahākāla, gave some empowerments and also taught certain rituals. He also introduced the great torma rituals (gtor chen) and religious dance of Dharmaraj (chos rgyal) according to the Zhalupa (zhwa lu pa) tradition. He received some important teachings of Sakya, and on generation stage practice of Guhyasamāja Tantra, as well as Lojong (blo sbyong) from Kumbum Sherap Chojor and Gyupa Khenpo Lobzang Kunga (rgyud pa mkhan po blo bzang kun dga', d.u.). The Twenty-fourth Kumbum Tripa Gendun Dondub (sku 'bum khri pa 24 dge 'dun don grub, b. 1668) also granted him Kālacakra empowerment.

Yeshe Peljor established a hermitage called Ganden Chodzong (dga' ldan chos rdzong) up on the right side of Serlung Monastery (ser lung dgon) and bestowed a Vajramala empowerment to the local devotees as well as sponsors from far and near places in Tibet, Mongolia and China. Thereafter, he retired from the abbacies of Tashi Cholung and Serlung.

In 1736 Yeshe Peljor received an invitation to visit Beijing from the Qianlong Emperor (r. 1735-1796). He visited Beijing in the following year with five other lamas and twenty five monks, and had an audience with the Emperor and met with several other Tibetan lamas then in residence in Beijing, possibly including the Third Changkya, Rolpai Dorje (lcang skya 03 rol pa'i rdo rje, 1717-1786). Qianlong appointed Yeshe Peljor the abbot of Tsodun Monastery (mtsho bdun dgon pa). He was permitted return home due to poor health in reaction to the climate; his return journey, undertaken at a slow pace because of his illness, was interrupted by an earthquake.

Upon his return to Gonlung he sponsored a gold gilt stupa, built new assembly halls and temples for Gonlung Rito and Dekyi Drubde, and Ganden Lhatse (dga' ldan lha tshe). He also restored and renovated Sumpai Zinyon Lhakhang (sum pa'i zin yon lha khang), Sinon Bumpa Chenpo (srid gnon 'bum pa chen po), and Martsang Lhakhang (dmar tshang lha khang).

Sumpa Yeshe Peljor was again enthroned as the Tripa of Tashi Cholung and Serlung monasteries, and in 1740 he restored the assembly hall of Gonlung Jampa Ling, built a large clay statue of Maitreya and also a stupa. He granted vows of refugee, lay, and primary vows to the Third Tukwan, Lobzang Chokyi Nyima (thu'u bkwan 03 blo bzang chos kyi nyi ma, 1737-1802). The Third Tukwan was one of Yeshe Peljor's main disciples, and developed into a scholar of equal breadth to his teacher, as ecumenical as his teacher was narrowly sectarian.

In 1742, at the age of thirty-nine, Yeshe Peljor again visited Beijing at the summons of he Qianlong Emperor. As with the previous visit he fell ill and was quickly permitted to return to Gonlung. He then established a new temple at Poshoktu Monastery (po shog thu dgon) and installed golden clay statues of Tsongkhapa and others as the main object of faith.

Four years later, in 1746, Yeshe Peljor was enthroned as the Tripa of Gonlung Jampa Ling, at the age of forty-three. This was the first of three terms as abbot of the monastery. He gave transmission and empowerment on the Eleven-face Avalokiteśvara at Ganden Chokhor Ling (dga' ldan chos 'khor gling) and introduced a Monlam Chenmo (smon lam chen mo) there at the local monastery. He also introduced, at the recommendation of the Third Changkya, the courses in Sanskrit grammar focused mainly on the construction of words and related topics, Tibetan grammar, poetry, astrology and astronomy, medicine and other subjects at Gonlung. He sponsored the new assembly hall of Ganden Dechenling (dga' ldan bde chen gling) and served as Tripa of Shedrub Dargyeling (bshad sgrub dar rgyas gling) but for one month only during which he renovated their assembly hall. He received transmissions and commentarial teaching on the four medical root-texts; and description and identification of various medicinal herbs from Menrampa Nyima Gyeltsen (sman rams pa nyi ma rgyal mtshan, d.u.).

In 1750 Yeshe Peljor travelled to China on pilgrimage to Wutai Shan (清凉山), known in Tibetan as Riwo Tsenga (ri bo rtse lnga), considered by Buddhist across Inner Asia to be the abode of Mañjuśrī.

In 1747 or 1748 Yeshe Peljor composed his famous book on religious history, entitled Paksam Jonzang (dpag bsam ljon bzang), the "auspicious forest of wish-fulfilling trees." The work is one of the most widely referenced history of Buddhism in India, Tibet, and Mongolia, despite its overt sectarian position. He also composed a well-known history of Amdo, the Tsongon gi Logyu (mtsho sngon gyi lo rgyus). His collected works runs to nine volumes, and include texts on Pramāṇa, the art of making statues and tanka painting, medicine, astrology, poetics, correspondences, and so forth. The blocks for the collected works were carved in the Chugo Serpo Monastery (chum 'go ser po'i dgon pa).

Sumpa Yeshe Peljor was also recognized as a fine artist, and he is said to have personally painted all the internal and external frescos of the newly built temple at Gonlung Jampa Ling. He also built a maṇḍala of Kālacakra deities in sand-color.

In 1769, at the age of sixty-six in 1769 Sumpa Yeshe Peljor travelled to Lhasa. He was honored at all monasteries, seated in the first row at assemblies. He gave public teachings and empowerments on Lamrim and other topics, and spent his time engaged in discussion and study sessions with other prominent lamas.

Yeshe Peljor then travelled to Mongolia around the year 1771 and spent eight years giving teachings, empowerments and performing other activities, returning to Gonlung in about 1778. He was again enthroned to the seat of Tripa at Gonlung at the age of seventy-nine. He then presumably spent most of his time in his seat monastery. At the age of about eighty-five, in 1788, on the first twenty-sixth day of the first month of the earth-monkey year of the thirteenth sexagenary cycle, Yeshe Peljor passed into nirvana after being ill for about a week.