This summer Jigme Rinpoche led a group of about fourteen on a month long pilgrimage to eastern and central Tibet. Distilled from emails and pieces written later, the following is an account of their trip.
After a dramatic drive through the wooded gorges rising up from Chengdu, China, we reached Nyarong, in eastern Tibet. We spent two days at remote Chagdud Gonpa, where we were able to walk and enjoy the view from the windblown mountaintop. One of the highlights of our visit was offering prayers in the ancient cliff-edge temple built by the first Chagdud Rinpoche, which houses a statue of Sherab Gyaltsen with a beautifully engaging face.
Next we went to Tromge Gonpa, which, after eight days, felt to many of us like home. Once we had adjusted to the altitude, we livened up, and one glorious evening, a group of joyful Tromge lamas led us up the hill to the hut where Tulku Arik (one of Chagdud Rinpoche’s root teachers) had done retreat. At the monastery, Dechen Tromge Rinpoche offered empowerments for the four-armed and thousand-armed forms of Chenrezig, as well as for Vajrakilaya and Hayagriva. At the end of our stay, we joined the community for a one-day Chenrezig puja.
From Tromge Gonpa, we drove a few hours to Khenpo Ngakchung’s place, only to discover that he had been in retreat since January. Despite our disappointment, we found the area rich with the energy of practice. Khenpo’s attendant told us that Khenpo, who was very sorry not to be able to see Rinpoche, was sending along a set of his clothes, as well as a text and some holy substance. We climbed to a field above the gonpa where many masters had meditated and taught, saw the marks and mantras they had left in the cliffs, and did prostrations outside Khenpo’s retreat house.
In Ganze we met Chagdud Rinpoche’s sister, the indefatigable Trinley Wangmo. She cried and cried when she saw Jigme Rinpoche again, but after a short time the tears subsided. Everyone felt privileged to meet her and do some pujas with her—a true dakini. One day, she was given an Atkins Advantage bar and was utterly taken with it! She was then offered a whole bagful, which she accepted and quickly tucked inside her voluminous coat. When we suggested bringing her some Brazilian stones the next time we visited her, she said she would like egg-shaped ones, ranging in color from red to maroon, preferably with flecks or streaks of gold.
The monlam (aspiration prayer ceremony) at Katok Monastery was an amazing experience. As we approached, the monks meeting our car signaled across the valley, and minutes later a stream of monks, including Tulku Loga Rinpoche (who had visited Rigdzin Ling) and the young head tulku, came running down the mountain with kataks. Then, as we slowly drove up to the main area around the Zangdok Palri palace, hundreds of people approached Jigme Rinpoche’s car to receive his blessings.
In the ensuing days, we meditated in the shrine rooms of the Zangdok Palri and circumambulated, slightly dazed, around the stupas and temples. It seemed that wherever we went, we were met by very friendly (although somewhat surprised) faces. The atmosphere was so electrifying that many of us could barely sleep. Physically, things became very uncomfortable due to a lack of sanitary conditions, but in all other respects we felt incredibly fortunate and joyful. Our small guest rooms had large windows facing the main temples and the palace. It was absolutely beautiful watching the sky turn pink in the mornings and the moon over the mountains at night. We did Tara puja together in front of statues of the twenty-one Taras and Vajrasattva, and Shower of Blessings practice in our rooms.
On the last day, everyone in the group who was healthy enough circumambulated the valley, which took about four hours, and came back glowing. A small girl befriended Lama Thubten, and they walked together casting flowers at each stupa. Lama Padma marched along looking like Gandhi with his shawl and walking stick. The same day, some monks performed lama dances without costumes. We watched entranced for hours. Some aspects were familiar from the dances done at Chagdud Gonpa, but there were many new dances to marvel at.
In the afternoon, we made final offerings to Moktza Rinpoche (with whom many of us had made a connection during Chagdud Rinpoche’s cremation ceremonies in Nepal); he had been extremely kind during our visit, and gave us books and dutzi when we left. We then went to say farewell to Shinzhong Rinpoche, the head of Katok Monastery, whose striking presence reduced us to awed silence and tears. Sitting in his chair before the window, he talked to us for a long time about Katok and its history, and how Chagdud Rinpoche’s blessings had brought us there. When we tried to make offerings, he declared that he only accepts offerings of one yuan, so we all had to scramble to find the appropriate note, much to his amusement. We also made offerings to H.H. Nyoshul Lungtok Rinpoche and several other lamas.
The Katok experience—blissful, unfathomable, and intense in every way—ran deep for us all. It seemed to saturate us with blessings. We returned to Tromge Gonpa and a tenth-day Shower of Blessings tsok in the main temple.
From Tromge, we drove to Khenpo Achuk’s place, where we sat with him for some time. We also met the three young tulkus under his care: the reincarnation of Tulku Arik, the reincarnation of Tulku Jigme Namgyal (a Tromge lama who had been close to Chagdud Rinpoche and is mentioned in Rinpoche’s autobiography, Lord of the Dance), and Sera Yangtrul, the reincarnation of a lama who walked on the lake near Tromge and was offered a purba by a naga—a purba that Jigme Rinpoche now has.
The next day, not without sadness, all of us holding gifts of mendrup (consecrated medicine), we left Tromge Gonpa for H.H. Jigme Phuntsok’s place at Sertar, despite having been warned that it was still impossible for foreigners to enter. Sure enough, we foreigners were met with blank refusal, whereas Rinpoche was accepted as a local despite his New Balance sports shoes. He was able to meet with Ani Muntzo, His Holiness’ niece and spiritual heir. Rinpoche told us that she was well, but lonely. Dharma activity is still flourishing there under her guidance and with the blessings of His Holiness.
While in eastern Tibet, we also met the tulku of Dawa Drolma (Chagdud Rinpoche’s mother in her former life), who is unfortunately in poor health. Jigme Rinpoche requested that the lamas and sanghas of various gonpas pray for her good health and longevity, and asked that all of us join in these prayers so that she may continue to benefit beings.
After a brief sojourn in Chengdu, we left for Lhasa. There we made offerings at the Jowo statue, Tibet’s holiest statue, in the Jokhang temple and visited Yumbu Lhakang, the fortress where dharma made its first incursion into Tibet. It is said that at one time a sacred text and crystal stupa fell from the sky onto the roof.
From the top of a steep hill, we could see mountain ranges beyond the green plain, with the famous Crystal Cave below one ridge. On another day, we saw the exquisite Guru Rinpoche statue that came from the cave, made by the translator Vairochana and known as the Shedra Guru, now housed in Tradruk Monastery. Tradruk was the first Buddhist temple built in Tibet, and some of the oldest parts have survived intact. Its most sacred possessions are the Guru Rinpoche statue and a tangka of Chenrezig.
While Tradruk, located inconspicuously on a dusty roadside, feels small, Samyé Monastery and the surrounding valleys form a giant mandala. Set in a vast river valley with sand dunes abutting mountainsides full of caves, most of the monastery has been reconstructed, except for two floors where some of Tibet’s most holy relics are kept, including Abbot Shantarakshita’s gilded skull and Guru Rinpoche’s gau.
We spent a day in the Yerpa Valley, the sacred site of Guru Rinpoche’s Dawapuk (Moon Cave) and Songsten Gampo’s cave. The twenty-five disciples practiced here, in some of the 108 caves, and Atisha later visited and taught extensively. The remains of his teaching throne, and that of the great fifth Dalai Lama, can still be seen on the slopes, draped with kataks. We also visited Tsering Jong (now a nunnery), the seat of Jigme Lingpa after he returned from Samye.
Perhaps one of the most unforgettable places we visited was Longchenpa’s cave, high up at Gangri Tökar. According to the colophon of the Chöying Dzöd, this is where the Seven Treasuries were written. Getting there required a perilous drive through rivers and over washed-out roads, a fearsome walk, and then a climb of several hundred meters, to an altitude of almost 4,000 meters. But the experience of sitting in the cave where Longchenpa wrote his texts and looking out across miles of sweeping mountain valleys was indescribable. Being there was particularly moving considering the fact that it is due to the kindness of Chagdud Rinpoche, who made the strong aspiration and sustained efforts to have the Seven Treasuries translated into English, that they are becoming accessible to us now.
What made the pilgrimage so special was connecting directly with the places and masters we had so often heard or read about. Although difficulties arose on the trip, we felt Chagdud Rinpoche’s presence as surely as if he’d been riding in the car with us.
We are grateful to Jigme Rinpoche for his kindness, generosity, and patience in sharing this journey with us, as well as all the others in Tibet and China who guided us along the way.
This summer Jigme Rinpoche led a group of about fourteen on a month long pilgrimage to eastern and central Tibet. Distilled from emails and pieces written later, the following is an account of their trip.
After a dramatic drive through the wooded gorges rising up from Chengdu, China, we reached Nyarong, in eastern Tibet. We spent two days at remote Chagdud Gonpa, where we were able to walk and enjoy the view from the windblown mountaintop. One of the highlights of our visit was offering prayers in the ancient cliff-edge temple built by the first Chagdud Rinpoche, which houses a statue of Sherab Gyaltsen with a beautifully engaging face.
Next we went to Tromge Gonpa, which, after eight days, felt to many of us like home. Once we had adjusted to the altitude, we livened up, and one glorious evening, a group of joyful Tromge lamas led us up the hill to the hut where Tulku Arik (one of Chagdud Rinpoche’s root teachers) had done retreat. At the monastery, Dechen Tromge Rinpoche offered empowerments for the four-armed and thousand-armed forms of Chenrezig, as well as for Vajrakilaya and Hayagriva. At the end of our stay, we joined the community for a one-day Chenrezig puja.
From Tromge Gonpa, we drove a few hours to Khenpo Ngakchung’s place, only to discover that he had been in retreat since January. Despite our disappointment, we found the area rich with the energy of practice. Khenpo’s attendant told us that Khenpo, who was very sorry not to be able to see Rinpoche, was sending along a set of his clothes, as well as a text and some holy substance. We climbed to a field above the gonpa where many masters had meditated and taught, saw the marks and mantras they had left in the cliffs, and did prostrations outside Khenpo’s retreat house.
In Ganze we met Chagdud Rinpoche’s sister, the indefatigable Trinley Wangmo. She cried and cried when she saw Jigme Rinpoche again, but after a short time the tears subsided. Everyone felt privileged to meet her and do some pujas with her—a true dakini. One day, she was given an Atkins Advantage bar and was utterly taken with it! She was then offered a whole bagful, which she accepted and quickly tucked inside her voluminous coat. When we suggested bringing her some Brazilian stones the next time we visited her, she said she would like egg-shaped ones, ranging in color from red to maroon, preferably with flecks or streaks of gold.
The monlam (aspiration prayer ceremony) at Katok Monastery was an amazing experience. As we approached, the monks meeting our car signaled across the valley, and minutes later a stream of monks, including Tulku Loga Rinpoche (who had visited Rigdzin Ling) and the young head tulku, came running down the mountain with kataks. Then, as we slowly drove up to the main area around the Zangdok Palri palace, hundreds of people approached Jigme Rinpoche’s car to receive his blessings.
In the ensuing days, we meditated in the shrine rooms of the Zangdok Palri and circumambulated, slightly dazed, around the stupas and temples. It seemed that wherever we went, we were met by very friendly (although somewhat surprised) faces. The atmosphere was so electrifying that many of us could barely sleep. Physically, things became very uncomfortable due to a lack of sanitary conditions, but in all other respects we felt incredibly fortunate and joyful. Our small guest rooms had large windows facing the main temples and the palace. It was absolutely beautiful watching the sky turn pink in the mornings and the moon over the mountains at night. We did Tara puja together in front of statues of the twenty-one Taras and Vajrasattva, and Shower of Blessings practice in our rooms.
On the last day, everyone in the group who was healthy enough circumambulated the valley, which took about four hours, and came back glowing. A small girl befriended Lama Thubten, and they walked together casting flowers at each stupa. Lama Padma marched along looking like Gandhi with his shawl and walking stick. The same day, some monks performed lama dances without costumes. We watched entranced for hours. Some aspects were familiar from the dances done at Chagdud Gonpa, but there were many new dances to marvel at.
In the afternoon, we made final offerings to Moktza Rinpoche (with whom many of us had made a connection during Chagdud Rinpoche’s cremation ceremonies in Nepal); he had been extremely kind during our visit, and gave us books and dutzi when we left. We then went to say farewell to Shinzhong Rinpoche, the head of Katok Monastery, whose striking presence reduced us to awed silence and tears. Sitting in his chair before the window, he talked to us for a long time about Katok and its history, and how Chagdud Rinpoche’s blessings had brought us there. When we tried to make offerings, he declared that he only accepts offerings of one yuan, so we all had to scramble to find the appropriate note, much to his amusement. We also made offerings to H.H. Nyoshul Lungtok Rinpoche and several other lamas.
The Katok experience—blissful, unfathomable, and intense in every way—ran deep for us all. It seemed to saturate us with blessings. We returned to Tromge Gonpa and a tenth-day Shower of Blessings tsok in the main temple.
From Tromge, we drove to Khenpo Achuk’s place, where we sat with him for some time. We also met the three young tulkus under his care: the reincarnation of Tulku Arik, the reincarnation of Tulku Jigme Namgyal (a Tromge lama who had been close to Chagdud Rinpoche and is mentioned in Rinpoche’s autobiography, Lord of the Dance), and Sera Yangtrul, the reincarnation of a lama who walked on the lake near Tromge and was offered a purba by a naga—a purba that Jigme Rinpoche now has.
The next day, not without sadness, all of us holding gifts of mendrup (consecrated medicine), we left Tromge Gonpa for H.H. Jigme Phuntsok’s place at Sertar, despite having been warned that it was still impossible for foreigners to enter. Sure enough, we foreigners were met with blank refusal, whereas Rinpoche was accepted as a local despite his New Balance sports shoes. He was able to meet with Ani Muntzo, His Holiness’ niece and spiritual heir. Rinpoche told us that she was well, but lonely. Dharma activity is still flourishing there under her guidance and with the blessings of His Holiness.
While in eastern Tibet, we also met the tulku of Dawa Drolma (Chagdud Rinpoche’s mother in her former life), who is unfortunately in poor health. Jigme Rinpoche requested that the lamas and sanghas of various gonpas pray for her good health and longevity, and asked that all of us join in these prayers so that she may continue to benefit beings.
After a brief sojourn in Chengdu, we left for Lhasa. There we made offerings at the Jowo statue, Tibet’s holiest statue, in the Jokhang temple and visited Yumbu Lhakang, the fortress where dharma made its first incursion into Tibet. It is said that at one time a sacred text and crystal stupa fell from the sky onto the roof.
From the top of a steep hill, we could see mountain ranges beyond the green plain, with the famous Crystal Cave below one ridge. On another day, we saw the exquisite Guru Rinpoche statue that came from the cave, made by the translator Vairochana and known as the Shedra Guru, now housed in Tradruk Monastery. Tradruk was the first Buddhist temple built in Tibet, and some of the oldest parts have survived intact. Its most sacred possessions are the Guru Rinpoche statue and a tangka of Chenrezig.
While Tradruk, located inconspicuously on a dusty roadside, feels small, Samyé Monastery and the surrounding valleys form a giant mandala. Set in a vast river valley with sand dunes abutting mountainsides full of caves, most of the monastery has been reconstructed, except for two floors where some of Tibet’s most holy relics are kept, including Abbot Shantarakshita’s gilded skull and Guru Rinpoche’s gau.
We spent a day in the Yerpa Valley, the sacred site of Guru Rinpoche’s Dawapuk (Moon Cave) and Songsten Gampo’s cave. The twenty-five disciples practiced here, in some of the 108 caves, and Atisha later visited and taught extensively. The remains of his teaching throne, and that of the great fifth Dalai Lama, can still be seen on the slopes, draped with kataks. We also visited Tsering Jong (now a nunnery), the seat of Jigme Lingpa after he returned from Samye.
Perhaps one of the most unforgettable places we visited was Longchenpa’s cave, high up at Gangri Tökar. According to the colophon of the Chöying Dzöd, this is where the Seven Treasuries were written. Getting there required a perilous drive through rivers and over washed-out roads, a fearsome walk, and then a climb of several hundred meters, to an altitude of almost 4,000 meters. But the experience of sitting in the cave where Longchenpa wrote his texts and looking out across miles of sweeping mountain valleys was indescribable. Being there was particularly moving considering the fact that it is due to the kindness of Chagdud Rinpoche, who made the strong aspiration and sustained efforts to have the Seven Treasuries translated into English, that they are becoming accessible to us now.
What made the pilgrimage so special was connecting directly with the places and masters we had so often heard or read about. Although difficulties arose on the trip, we felt Chagdud Rinpoche’s presence as surely as if he’d been riding in the car with us.
We are grateful to Jigme Rinpoche for his kindness, generosity, and patience in sharing this journey with us, as well as all the others in Tibet and China who guided us along the way.
This summer Jigme Rinpoche led a group of about fourteen on a month long pilgrimage to eastern and central Tibet. Distilled from emails and pieces written later, the following is an account of their trip.
After a dramatic drive through the wooded gorges rising up from Chengdu, China, we reached Nyarong, in eastern Tibet. We spent two days at remote Chagdud Gonpa, where we were able to walk and enjoy the view from the windblown mountaintop. One of the highlights of our visit was offering prayers in the ancient cliff-edge temple built by the first Chagdud Rinpoche, which houses a statue of Sherab Gyaltsen with a beautifully engaging face.
Next we went to Tromge Gonpa, which, after eight days, felt to many of us like home. Once we had adjusted to the altitude, we livened up, and one glorious evening, a group of joyful Tromge lamas led us up the hill to the hut where Tulku Arik (one of Chagdud Rinpoche’s root teachers) had done retreat. At the monastery, Dechen Tromge Rinpoche offered empowerments for the four-armed and thousand-armed forms of Chenrezig, as well as for Vajrakilaya and Hayagriva. At the end of our stay, we joined the community for a one-day Chenrezig puja.
From Tromge Gonpa, we drove a few hours to Khenpo Ngakchung’s place, only to discover that he had been in retreat since January. Despite our disappointment, we found the area rich with the energy of practice. Khenpo’s attendant told us that Khenpo, who was very sorry not to be able to see Rinpoche, was sending along a set of his clothes, as well as a text and some holy substance. We climbed to a field above the gonpa where many masters had meditated and taught, saw the marks and mantras they had left in the cliffs, and did prostrations outside Khenpo’s retreat house.
In Ganze we met Chagdud Rinpoche’s sister, the indefatigable Trinley Wangmo. She cried and cried when she saw Jigme Rinpoche again, but after a short time the tears subsided. Everyone felt privileged to meet her and do some pujas with her—a true dakini. One day, she was given an Atkins Advantage bar and was utterly taken with it! She was then offered a whole bagful, which she accepted and quickly tucked inside her voluminous coat. When we suggested bringing her some Brazilian stones the next time we visited her, she said she would like egg-shaped ones, ranging in color from red to maroon, preferably with flecks or streaks of gold.
The monlam (aspiration prayer ceremony) at Katok Monastery was an amazing experience. As we approached, the monks meeting our car signaled across the valley, and minutes later a stream of monks, including Tulku Loga Rinpoche (who had visited Rigdzin Ling) and the young head tulku, came running down the mountain with kataks. Then, as we slowly drove up to the main area around the Zangdok Palri palace, hundreds of people approached Jigme Rinpoche’s car to receive his blessings.
In the ensuing days, we meditated in the shrine rooms of the Zangdok Palri and circumambulated, slightly dazed, around the stupas and temples. It seemed that wherever we went, we were met by very friendly (although somewhat surprised) faces. The atmosphere was so electrifying that many of us could barely sleep. Physically, things became very uncomfortable due to a lack of sanitary conditions, but in all other respects we felt incredibly fortunate and joyful. Our small guest rooms had large windows facing the main temples and the palace. It was absolutely beautiful watching the sky turn pink in the mornings and the moon over the mountains at night. We did Tara puja together in front of statues of the twenty-one Taras and Vajrasattva, and Shower of Blessings practice in our rooms.
On the last day, everyone in the group who was healthy enough circumambulated the valley, which took about four hours, and came back glowing. A small girl befriended Lama Thubten, and they walked together casting flowers at each stupa. Lama Padma marched along looking like Gandhi with his shawl and walking stick. The same day, some monks performed lama dances without costumes. We watched entranced for hours. Some aspects were familiar from the dances done at Chagdud Gonpa, but there were many new dances to marvel at.
In the afternoon, we made final offerings to Moktza Rinpoche (with whom many of us had made a connection during Chagdud Rinpoche’s cremation ceremonies in Nepal); he had been extremely kind during our visit, and gave us books and dutzi when we left. We then went to say farewell to Shinzhong Rinpoche, the head of Katok Monastery, whose striking presence reduced us to awed silence and tears. Sitting in his chair before the window, he talked to us for a long time about Katok and its history, and how Chagdud Rinpoche’s blessings had brought us there. When we tried to make offerings, he declared that he only accepts offerings of one yuan, so we all had to scramble to find the appropriate note, much to his amusement. We also made offerings to H.H. Nyoshul Lungtok Rinpoche and several other lamas.
The Katok experience—blissful, unfathomable, and intense in every way—ran deep for us all. It seemed to saturate us with blessings. We returned to Tromge Gonpa and a tenth-day Shower of Blessings tsok in the main temple.
From Tromge, we drove to Khenpo Achuk’s place, where we sat with him for some time. We also met the three young tulkus under his care: the reincarnation of Tulku Arik, the reincarnation of Tulku Jigme Namgyal (a Tromge lama who had been close to Chagdud Rinpoche and is mentioned in Rinpoche’s autobiography, Lord of the Dance), and Sera Yangtrul, the reincarnation of a lama who walked on the lake near Tromge and was offered a purba by a naga—a purba that Jigme Rinpoche now has.
The next day, not without sadness, all of us holding gifts of mendrup (consecrated medicine), we left Tromge Gonpa for H.H. Jigme Phuntsok’s place at Sertar, despite having been warned that it was still impossible for foreigners to enter. Sure enough, we foreigners were met with blank refusal, whereas Rinpoche was accepted as a local despite his New Balance sports shoes. He was able to meet with Ani Muntzo, His Holiness’ niece and spiritual heir. Rinpoche told us that she was well, but lonely. Dharma activity is still flourishing there under her guidance and with the blessings of His Holiness.
While in eastern Tibet, we also met the tulku of Dawa Drolma (Chagdud Rinpoche’s mother in her former life), who is unfortunately in poor health. Jigme Rinpoche requested that the lamas and sanghas of various gonpas pray for her good health and longevity, and asked that all of us join in these prayers so that she may continue to benefit beings.
After a brief sojourn in Chengdu, we left for Lhasa. There we made offerings at the Jowo statue, Tibet’s holiest statue, in the Jokhang temple and visited Yumbu Lhakang, the fortress where dharma made its first incursion into Tibet. It is said that at one time a sacred text and crystal stupa fell from the sky onto the roof.
From the top of a steep hill, we could see mountain ranges beyond the green plain, with the famous Crystal Cave below one ridge. On another day, we saw the exquisite Guru Rinpoche statue that came from the cave, made by the translator Vairochana and known as the Shedra Guru, now housed in Tradruk Monastery. Tradruk was the first Buddhist temple built in Tibet, and some of the oldest parts have survived intact. Its most sacred possessions are the Guru Rinpoche statue and a tangka of Chenrezig.
While Tradruk, located inconspicuously on a dusty roadside, feels small, Samyé Monastery and the surrounding valleys form a giant mandala. Set in a vast river valley with sand dunes abutting mountainsides full of caves, most of the monastery has been reconstructed, except for two floors where some of Tibet’s most holy relics are kept, including Abbot Shantarakshita’s gilded skull and Guru Rinpoche’s gau.
We spent a day in the Yerpa Valley, the sacred site of Guru Rinpoche’s Dawapuk (Moon Cave) and Songsten Gampo’s cave. The twenty-five disciples practiced here, in some of the 108 caves, and Atisha later visited and taught extensively. The remains of his teaching throne, and that of the great fifth Dalai Lama, can still be seen on the slopes, draped with kataks. We also visited Tsering Jong (now a nunnery), the seat of Jigme Lingpa after he returned from Samye.
Perhaps one of the most unforgettable places we visited was Longchenpa’s cave, high up at Gangri Tökar. According to the colophon of the Chöying Dzöd, this is where the Seven Treasuries were written. Getting there required a perilous drive through rivers and over washed-out roads, a fearsome walk, and then a climb of several hundred meters, to an altitude of almost 4,000 meters. But the experience of sitting in the cave where Longchenpa wrote his texts and looking out across miles of sweeping mountain valleys was indescribable. Being there was particularly moving considering the fact that it is due to the kindness of Chagdud Rinpoche, who made the strong aspiration and sustained efforts to have the Seven Treasuries translated into English, that they are becoming accessible to us now.
What made the pilgrimage so special was connecting directly with the places and masters we had so often heard or read about. Although difficulties arose on the trip, we felt Chagdud Rinpoche’s presence as surely as if he’d been riding in the car with us.
We are grateful to Jigme Rinpoche for his kindness, generosity, and patience in sharing this journey with us, as well as all the others in Tibet and China who guided us along the way.
This summer Jigme Rinpoche led a group of about fourteen on a month long pilgrimage to eastern and central Tibet. Distilled from emails and pieces written later, the following is an account of their trip.
After a dramatic drive through the wooded gorges rising up from Chengdu, China, we reached Nyarong, in eastern Tibet. We spent two days at remote Chagdud Gonpa, where we were able to walk and enjoy the view from the windblown mountaintop. One of the highlights of our visit was offering prayers in the ancient cliff-edge temple built by the first Chagdud Rinpoche, which houses a statue of Sherab Gyaltsen with a beautifully engaging face.
Next we went to Tromge Gonpa, which, after eight days, felt to many of us like home. Once we had adjusted to the altitude, we livened up, and one glorious evening, a group of joyful Tromge lamas led us up the hill to the hut where Tulku Arik (one of Chagdud Rinpoche’s root teachers) had done retreat. At the monastery, Dechen Tromge Rinpoche offered empowerments for the four-armed and thousand-armed forms of Chenrezig, as well as for Vajrakilaya and Hayagriva. At the end of our stay, we joined the community for a one-day Chenrezig puja.
From Tromge Gonpa, we drove a few hours to Khenpo Ngakchung’s place, only to discover that he had been in retreat since January. Despite our disappointment, we found the area rich with the energy of practice. Khenpo’s attendant told us that Khenpo, who was very sorry not to be able to see Rinpoche, was sending along a set of his clothes, as well as a text and some holy substance. We climbed to a field above the gonpa where many masters had meditated and taught, saw the marks and mantras they had left in the cliffs, and did prostrations outside Khenpo’s retreat house.
In Ganze we met Chagdud Rinpoche’s sister, the indefatigable Trinley Wangmo. She cried and cried when she saw Jigme Rinpoche again, but after a short time the tears subsided. Everyone felt privileged to meet her and do some pujas with her—a true dakini. One day, she was given an Atkins Advantage bar and was utterly taken with it! She was then offered a whole bagful, which she accepted and quickly tucked inside her voluminous coat. When we suggested bringing her some Brazilian stones the next time we visited her, she said she would like egg-shaped ones, ranging in color from red to maroon, preferably with flecks or streaks of gold.
The monlam (aspiration prayer ceremony) at Katok Monastery was an amazing experience. As we approached, the monks meeting our car signaled across the valley, and minutes later a stream of monks, including Tulku Loga Rinpoche (who had visited Rigdzin Ling) and the young head tulku, came running down the mountain with kataks. Then, as we slowly drove up to the main area around the Zangdok Palri palace, hundreds of people approached Jigme Rinpoche’s car to receive his blessings.
In the ensuing days, we meditated in the shrine rooms of the Zangdok Palri and circumambulated, slightly dazed, around the stupas and temples. It seemed that wherever we went, we were met by very friendly (although somewhat surprised) faces. The atmosphere was so electrifying that many of us could barely sleep. Physically, things became very uncomfortable due to a lack of sanitary conditions, but in all other respects we felt incredibly fortunate and joyful. Our small guest rooms had large windows facing the main temples and the palace. It was absolutely beautiful watching the sky turn pink in the mornings and the moon over the mountains at night. We did Tara puja together in front of statues of the twenty-one Taras and Vajrasattva, and Shower of Blessings practice in our rooms.
On the last day, everyone in the group who was healthy enough circumambulated the valley, which took about four hours, and came back glowing. A small girl befriended Lama Thubten, and they walked together casting flowers at each stupa. Lama Padma marched along looking like Gandhi with his shawl and walking stick. The same day, some monks performed lama dances without costumes. We watched entranced for hours. Some aspects were familiar from the dances done at Chagdud Gonpa, but there were many new dances to marvel at.
In the afternoon, we made final offerings to Moktza Rinpoche (with whom many of us had made a connection during Chagdud Rinpoche’s cremation ceremonies in Nepal); he had been extremely kind during our visit, and gave us books and dutzi when we left. We then went to say farewell to Shinzhong Rinpoche, the head of Katok Monastery, whose striking presence reduced us to awed silence and tears. Sitting in his chair before the window, he talked to us for a long time about Katok and its history, and how Chagdud Rinpoche’s blessings had brought us there. When we tried to make offerings, he declared that he only accepts offerings of one yuan, so we all had to scramble to find the appropriate note, much to his amusement. We also made offerings to H.H. Nyoshul Lungtok Rinpoche and several other lamas.
The Katok experience—blissful, unfathomable, and intense in every way—ran deep for us all. It seemed to saturate us with blessings. We returned to Tromge Gonpa and a tenth-day Shower of Blessings tsok in the main temple.
From Tromge, we drove to Khenpo Achuk’s place, where we sat with him for some time. We also met the three young tulkus under his care: the reincarnation of Tulku Arik, the reincarnation of Tulku Jigme Namgyal (a Tromge lama who had been close to Chagdud Rinpoche and is mentioned in Rinpoche’s autobiography, Lord of the Dance), and Sera Yangtrul, the reincarnation of a lama who walked on the lake near Tromge and was offered a purba by a naga—a purba that Jigme Rinpoche now has.
The next day, not without sadness, all of us holding gifts of mendrup (consecrated medicine), we left Tromge Gonpa for H.H. Jigme Phuntsok’s place at Sertar, despite having been warned that it was still impossible for foreigners to enter. Sure enough, we foreigners were met with blank refusal, whereas Rinpoche was accepted as a local despite his New Balance sports shoes. He was able to meet with Ani Muntzo, His Holiness’ niece and spiritual heir. Rinpoche told us that she was well, but lonely. Dharma activity is still flourishing there under her guidance and with the blessings of His Holiness.
While in eastern Tibet, we also met the tulku of Dawa Drolma (Chagdud Rinpoche’s mother in her former life), who is unfortunately in poor health. Jigme Rinpoche requested that the lamas and sanghas of various gonpas pray for her good health and longevity, and asked that all of us join in these prayers so that she may continue to benefit beings.
After a brief sojourn in Chengdu, we left for Lhasa. There we made offerings at the Jowo statue, Tibet’s holiest statue, in the Jokhang temple and visited Yumbu Lhakang, the fortress where dharma made its first incursion into Tibet. It is said that at one time a sacred text and crystal stupa fell from the sky onto the roof.
From the top of a steep hill, we could see mountain ranges beyond the green plain, with the famous Crystal Cave below one ridge. On another day, we saw the exquisite Guru Rinpoche statue that came from the cave, made by the translator Vairochana and known as the Shedra Guru, now housed in Tradruk Monastery. Tradruk was the first Buddhist temple built in Tibet, and some of the oldest parts have survived intact. Its most sacred possessions are the Guru Rinpoche statue and a tangka of Chenrezig.
While Tradruk, located inconspicuously on a dusty roadside, feels small, Samyé Monastery and the surrounding valleys form a giant mandala. Set in a vast river valley with sand dunes abutting mountainsides full of caves, most of the monastery has been reconstructed, except for two floors where some of Tibet’s most holy relics are kept, including Abbot Shantarakshita’s gilded skull and Guru Rinpoche’s gau.
We spent a day in the Yerpa Valley, the sacred site of Guru Rinpoche’s Dawapuk (Moon Cave) and Songsten Gampo’s cave. The twenty-five disciples practiced here, in some of the 108 caves, and Atisha later visited and taught extensively. The remains of his teaching throne, and that of the great fifth Dalai Lama, can still be seen on the slopes, draped with kataks. We also visited Tsering Jong (now a nunnery), the seat of Jigme Lingpa after he returned from Samye.
Perhaps one of the most unforgettable places we visited was Longchenpa’s cave, high up at Gangri Tökar. According to the colophon of the Chöying Dzöd, this is where the Seven Treasuries were written. Getting there required a perilous drive through rivers and over washed-out roads, a fearsome walk, and then a climb of several hundred meters, to an altitude of almost 4,000 meters. But the experience of sitting in the cave where Longchenpa wrote his texts and looking out across miles of sweeping mountain valleys was indescribable. Being there was particularly moving considering the fact that it is due to the kindness of Chagdud Rinpoche, who made the strong aspiration and sustained efforts to have the Seven Treasuries translated into English, that they are becoming accessible to us now.
What made the pilgrimage so special was connecting directly with the places and masters we had so often heard or read about. Although difficulties arose on the trip, we felt Chagdud Rinpoche’s presence as surely as if he’d been riding in the car with us.
We are grateful to Jigme Rinpoche for his kindness, generosity, and patience in sharing this journey with us, as well as all the others in Tibet and China who guided us along the way.
This summer Jigme Rinpoche led a group of about fourteen on a month long pilgrimage to eastern and central Tibet. Distilled from emails and pieces written later, the following is an account of their trip.
After a dramatic drive through the wooded gorges rising up from Chengdu, China, we reached Nyarong, in eastern Tibet. We spent two days at remote Chagdud Gonpa, where we were able to walk and enjoy the view from the windblown mountaintop. One of the highlights of our visit was offering prayers in the ancient cliff-edge temple built by the first Chagdud Rinpoche, which houses a statue of Sherab Gyaltsen with a beautifully engaging face.
Next we went to Tromge Gonpa, which, after eight days, felt to many of us like home. Once we had adjusted to the altitude, we livened up, and one glorious evening, a group of joyful Tromge lamas led us up the hill to the hut where Tulku Arik (one of Chagdud Rinpoche’s root teachers) had done retreat. At the monastery, Dechen Tromge Rinpoche offered empowerments for the four-armed and thousand-armed forms of Chenrezig, as well as for Vajrakilaya and Hayagriva. At the end of our stay, we joined the community for a one-day Chenrezig puja.
From Tromge Gonpa, we drove a few hours to Khenpo Ngakchung’s place, only to discover that he had been in retreat since January. Despite our disappointment, we found the area rich with the energy of practice. Khenpo’s attendant told us that Khenpo, who was very sorry not to be able to see Rinpoche, was sending along a set of his clothes, as well as a text and some holy substance. We climbed to a field above the gonpa where many masters had meditated and taught, saw the marks and mantras they had left in the cliffs, and did prostrations outside Khenpo’s retreat house.
In Ganze we met Chagdud Rinpoche’s sister, the indefatigable Trinley Wangmo. She cried and cried when she saw Jigme Rinpoche again, but after a short time the tears subsided. Everyone felt privileged to meet her and do some pujas with her—a true dakini. One day, she was given an Atkins Advantage bar and was utterly taken with it! She was then offered a whole bagful, which she accepted and quickly tucked inside her voluminous coat. When we suggested bringing her some Brazilian stones the next time we visited her, she said she would like egg-shaped ones, ranging in color from red to maroon, preferably with flecks or streaks of gold.
The monlam (aspiration prayer ceremony) at Katok Monastery was an amazing experience. As we approached, the monks meeting our car signaled across the valley, and minutes later a stream of monks, including Tulku Loga Rinpoche (who had visited Rigdzin Ling) and the young head tulku, came running down the mountain with kataks. Then, as we slowly drove up to the main area around the Zangdok Palri palace, hundreds of people approached Jigme Rinpoche’s car to receive his blessings.
In the ensuing days, we meditated in the shrine rooms of the Zangdok Palri and circumambulated, slightly dazed, around the stupas and temples. It seemed that wherever we went, we were met by very friendly (although somewhat surprised) faces. The atmosphere was so electrifying that many of us could barely sleep. Physically, things became very uncomfortable due to a lack of sanitary conditions, but in all other respects we felt incredibly fortunate and joyful. Our small guest rooms had large windows facing the main temples and the palace. It was absolutely beautiful watching the sky turn pink in the mornings and the moon over the mountains at night. We did Tara puja together in front of statues of the twenty-one Taras and Vajrasattva, and Shower of Blessings practice in our rooms.
On the last day, everyone in the group who was healthy enough circumambulated the valley, which took about four hours, and came back glowing. A small girl befriended Lama Thubten, and they walked together casting flowers at each stupa. Lama Padma marched along looking like Gandhi with his shawl and walking stick. The same day, some monks performed lama dances without costumes. We watched entranced for hours. Some aspects were familiar from the dances done at Chagdud Gonpa, but there were many new dances to marvel at.
In the afternoon, we made final offerings to Moktza Rinpoche (with whom many of us had made a connection during Chagdud Rinpoche’s cremation ceremonies in Nepal); he had been extremely kind during our visit, and gave us books and dutzi when we left. We then went to say farewell to Shinzhong Rinpoche, the head of Katok Monastery, whose striking presence reduced us to awed silence and tears. Sitting in his chair before the window, he talked to us for a long time about Katok and its history, and how Chagdud Rinpoche’s blessings had brought us there. When we tried to make offerings, he declared that he only accepts offerings of one yuan, so we all had to scramble to find the appropriate note, much to his amusement. We also made offerings to H.H. Nyoshul Lungtok Rinpoche and several other lamas.
The Katok experience—blissful, unfathomable, and intense in every way—ran deep for us all. It seemed to saturate us with blessings. We returned to Tromge Gonpa and a tenth-day Shower of Blessings tsok in the main temple.
From Tromge, we drove to Khenpo Achuk’s place, where we sat with him for some time. We also met the three young tulkus under his care: the reincarnation of Tulku Arik, the reincarnation of Tulku Jigme Namgyal (a Tromge lama who had been close to Chagdud Rinpoche and is mentioned in Rinpoche’s autobiography, Lord of the Dance), and Sera Yangtrul, the reincarnation of a lama who walked on the lake near Tromge and was offered a purba by a naga—a purba that Jigme Rinpoche now has.
The next day, not without sadness, all of us holding gifts of mendrup (consecrated medicine), we left Tromge Gonpa for H.H. Jigme Phuntsok’s place at Sertar, despite having been warned that it was still impossible for foreigners to enter. Sure enough, we foreigners were met with blank refusal, whereas Rinpoche was accepted as a local despite his New Balance sports shoes. He was able to meet with Ani Muntzo, His Holiness’ niece and spiritual heir. Rinpoche told us that she was well, but lonely. Dharma activity is still flourishing there under her guidance and with the blessings of His Holiness.
While in eastern Tibet, we also met the tulku of Dawa Drolma (Chagdud Rinpoche’s mother in her former life), who is unfortunately in poor health. Jigme Rinpoche requested that the lamas and sanghas of various gonpas pray for her good health and longevity, and asked that all of us join in these prayers so that she may continue to benefit beings.
After a brief sojourn in Chengdu, we left for Lhasa. There we made offerings at the Jowo statue, Tibet’s holiest statue, in the Jokhang temple and visited Yumbu Lhakang, the fortress where dharma made its first incursion into Tibet. It is said that at one time a sacred text and crystal stupa fell from the sky onto the roof.
From the top of a steep hill, we could see mountain ranges beyond the green plain, with the famous Crystal Cave below one ridge. On another day, we saw the exquisite Guru Rinpoche statue that came from the cave, made by the translator Vairochana and known as the Shedra Guru, now housed in Tradruk Monastery. Tradruk was the first Buddhist temple built in Tibet, and some of the oldest parts have survived intact. Its most sacred possessions are the Guru Rinpoche statue and a tangka of Chenrezig.
While Tradruk, located inconspicuously on a dusty roadside, feels small, Samyé Monastery and the surrounding valleys form a giant mandala. Set in a vast river valley with sand dunes abutting mountainsides full of caves, most of the monastery has been reconstructed, except for two floors where some of Tibet’s most holy relics are kept, including Abbot Shantarakshita’s gilded skull and Guru Rinpoche’s gau.
We spent a day in the Yerpa Valley, the sacred site of Guru Rinpoche’s Dawapuk (Moon Cave) and Songsten Gampo’s cave. The twenty-five disciples practiced here, in some of the 108 caves, and Atisha later visited and taught extensively. The remains of his teaching throne, and that of the great fifth Dalai Lama, can still be seen on the slopes, draped with kataks. We also visited Tsering Jong (now a nunnery), the seat of Jigme Lingpa after he returned from Samye.
Perhaps one of the most unforgettable places we visited was Longchenpa’s cave, high up at Gangri Tökar. According to the colophon of the Chöying Dzöd, this is where the Seven Treasuries were written. Getting there required a perilous drive through rivers and over washed-out roads, a fearsome walk, and then a climb of several hundred meters, to an altitude of almost 4,000 meters. But the experience of sitting in the cave where Longchenpa wrote his texts and looking out across miles of sweeping mountain valleys was indescribable. Being there was particularly moving considering the fact that it is due to the kindness of Chagdud Rinpoche, who made the strong aspiration and sustained efforts to have the Seven Treasuries translated into English, that they are becoming accessible to us now.
What made the pilgrimage so special was connecting directly with the places and masters we had so often heard or read about. Although difficulties arose on the trip, we felt Chagdud Rinpoche’s presence as surely as if he’d been riding in the car with us.
We are grateful to Jigme Rinpoche for his kindness, generosity, and patience in sharing this journey with us, as well as all the others in Tibet and China who guided us along the way.
