Lama Yeshé Dorje Rinpoche’s Proclamation

This “proclamation” letter by Lama Yeshe Dorje Rinpoche authorized his student, Ngakpa Chögyam, as a tantric lama (“root guru”). It also appointed Ngakpa Chögyam as his “vajra regent.” (A vajra regent acts on behalf of a lama when the lama is unable, due to being elsewhere, dead, or—after rebirth—too young.) Ngakpa Chögyam is now known as Ngak’chang Rinpoche, one of the Aro lamas.

This was written in 1983, when Rinpoche intended Ngakpa Chögyam to set up a center for him in Britain. To do that, Ngakpa Chögyam would need clear authorization to act as Rinpoche’s representative. (The center never happened.)

The proclamation also confirms Düdjom Rinpoche’s approval of Ngakpa Chögyam’s own organization, Sang-ngak-chö-dzong, which remains the principal legal institution of the Aro lineage.

Lama Yeshé Dorje Rinpoche’s letterhead gives his name as “Khamtral Yeshi Dorje.” As is common for Tibetan Lamas, he had several names that he used at different times or according to context. This name is more commonly spelled “Khamtrül Yeshe Dorje” (as on this page). There is no standard way of spelling Tibetan words in English. The letterhead was probably designed by a Hindi-speaking typesetter, who would hear Khamtrül as Khamtral and Yeshe as Yeshi. The seal shows the more common spelling.

You can click here or on the letter to see a larger, color version. There is also a high-resolution black and white scan.

Lama Yeshe Dorje Rinpoche’s Foreword

This Foreword to Ngakpa Chögyam’s book Rainbow of Liberated Energy was written by his teacher Lama Yeshe Dorje Rinpoche.

English translation

Translated by Venerable Gelong Thubten Dadak

My heartfelt congratulations go to my faithful student Ngakpa Chögyam Ögyen Togden for writing these books which are the Wisdom-Dance of the five Khandros.

I have known Chögyam for many years and we are very close. Our harmonious relationship is like that of Milarepa and Rechungpa. Chögyam has studied and practiced diligently in the Tantric tradition of the Nyingma lineage for many years and is very kind-hearted and dauntless.

It is, therefore, my earnest wish that the clarity of these explanations will help people free themselves from their sufferings. These explanations will be of help to those with or without a knowledge of the Path who I wish may become free from delusion and attain peace and happiness. I hope also that these books will be a source of inspiration and courage to their readers, heping them to discover their beginningless enlightened nature.

The Seventh Khamtrül Lama,
Ngakchang Yeshe Dorje Rinpoche
McLeod Ganj, 1983

Hand-written Tibetan original

Click on the image or here to see a larger, clearer version.

Letter from Chhi’mèd Rig’dzin Rinpoche

This informal letter from Kyabjé Chhi’mèd Rig’dzin Rinpoche to his student, the Aro Lama Ngakpa Chögyam, praises his book Rainbow of Liberated Energy. Chhi’mèd Rig’dzin Rinpoche later wrote the Foreword for the revised version of this book, Spectrum of Ecstasy.

The letter also gives practice instructions, and expresses support for Ngakpa Chögyam’s work.

You can click here or on the image to see a larger, clearer version.

Letter about a student

This letter from Kyabjé Chhi’mèd Rig’dzin Rinpoche to his student, the Aro Lama Ngakpa Chögyam, discusses Ngakpa Chögyam’s own student Peter David. Chhi’mèd Rig’dzin Rinpoche refers to him as a “your disciple” and as “Rev.” because he was ordained as a ngakpa by Ngakpa Chögyam. The letter shows that Chhi’mèd Rig’dzin Rinpoche approved not only of Ngakpa Chögyam teaching, but of his ordaining his own students.

Many of Chhi’mèd Rig’dzin Rinpoche’s letters tease Ngakpa Chögyam affectionately. “You find my reply too short” is a charming example.

The postscript reads “I have sent my looking glasses for you which I used during my childhood in Tibet. I hope that glass would fit you & look better.” This refers to a gift: a pair of antique Tibetan sunglasses made from smoky quartz. These were said to be worth as much as a good horse in Tibet before 1959. The photograph below the letter shows Ngakpa Chögyam wearing them, with Chhi’mèd Rig’dzin Rinpoche.

You can click here or on the letter to see a larger, clearer version.

Doctoral recommendation

Kyabjé Chhimed Rigdzin Rinpoche was the Head of the Department of Indo-Tibetan Studies at Visva Bharati University. (That is one of the best-known and best-regarded universities in India.) He was Ngakpa Chögyam’s doctoral (PhD) dissertation adviser, as well as his Lama. (“Ngakpa Chögyam” is another name for Ngak’chang Rinpoche.)

This letter formally recommends Ngakpa Chögyam for a doctoral degree (PhD). (The degree was in fact given in 1989.) Rinpoche signed himself “CR Lama” on this and most other documents.

You can click on the letter, or here, to see a larger, clearer version.

Gyaltsen Rinpoche’s Introduction

This page presents excerpts from Gyaltsen Rinpoche’s Introduction to Ngak’chang Rinpoche’s book Wearing the Body of Visions. This text confirms disputed facts concerning Rinpoche’s teachers, his incarnation, and the Aro gTér. It also includes the first known use of the word “ngakphang” (or “ngak’phang”), which I have put in bold for easy reference. The Introduction forms pages xi to xvii of the book; I have omitted irrelevant parts of the text but noted their topics in brackets. Gyaltsen Rinpoche refers to Ngak’chang Rinpoche as Ngakpa Chögyam Rinpoche, another name for the same person.

Having the honour of close friendship with Ngakpa Chögyam Rinpoche for many years, I am most happy to write this introduction to his third important work of Vajrayana, entitled: Wearing the Body of Visions. Rinpoche and I have the extraordinary relationship of vajra brotherhood: a sacred link originated and developed in the course of past incarnations. During my tenure as a member of the Assembly of Tibetan People’s Deputies (representing Tibetan people belonging to the Nyingma School) I first met Rinpoche again in this life and we quickly became firm friends. I was immediately impressed by his quality as ngakchang (mantra holder). Endowed with an attractive personality of natural friendliness, humbleness, courtesy and kindness; his activities have always concerned dharma, rather than dharma politics. By the time I met Rinpoche, he had studied under many important Lamas, especially with Kyabjé Dudjom Rinpoche, Kyabjé Dilgo Khyentsé Rinpoche, and Lama Kunzang Dorje Rinpoche. It was without doubt that he had rigorous knowledge of the theory and practice of Vajrayana.

Unlike some Western scholars I have met, he has the unmistakeable approach of genuine devotion, characteristic of Tibetan Lamas. This was clearly visible in his longing to visit the sacred lake of Tso Pema, and the memory of the pilgrimage we made together there is still very vivid in my mind.

[Account of pilgrimage omitted]

Ngakpa Rinpoche is recognized as the second incarnation of ’a-Shul Pema Legden (yogi, visionary artist, gTér-scribe and spiritual son of the mahasiddha and great gTértön Khalding Lingpa) by Khordong gTérchen Tulku Chhi-’mèd Rig’dzin Rinpoche. He was also recognised by His Holiness Dilgo Khyentsé Rinpoche as the incarnation of Aro Yeshé, the son of Khyungchen Aro Lingma (the discoverer of a cycle of dag-nang gTérma – the Aro gTér of pure vision revelation teachings).

Ngakpa Rinpoche was born in Germany and brought up in England: but early in his life the force of his noble karma (accumulated over many lives) drew him irresistibly back to the teaching of Vajrayana and the lineage of Guru Padmasambhava. In consequence of the great interest and devotion generated in his heart, he left for india as soon as he had concluded his Western education and began strong and determined study. In order to study in India he had to work in factories due to being born into a poor family and having no other means of help. On his arrival in India he was granted audience by His Holiness the XIV Dalai Lama, who gave his blessings and warm approbation to Rinpoche's earnest pursuit of liberation for the benefit of all sentient beings.

During his visits to India and Nepal, he studied with many great Tibetan Lamas and received the highest and most important teachings of secret Tantra in the Ngingma tradition. He completed the four distinct levels of Ngondro; the four increasingly esoteric levels of the four Tantric preliminaries: Short Dudjom gTérsar ngondro, Long Dudjom gTérsar ngondro, Khandro Yangtig Ngondro and Troma Ngondro. He completed ngo-zhi and all necessary retreats. He also learnt the profound ritual methods of Maha yoga, including use of nga, dung, gyaling, rolmo, silnyen, kangling and dungchen in the profound rites of Tröma Nakmo (the Black Wrathful Mother) and other most secret practices. Despite his achievement, he was still unsatisfied with his knowledge and experience. He had long had the fervent aspiration to meet Khordong gTérchen Tulku Chhi-’med Rig’dzin Rinpoche, Supreme Lineage Holder of the Khordong gTér tradition of the Ngingma School. Through great sacrifice and continual effort, he was fortunate enough to realise this aim.

Through his single-minded determination and devotion to his gurus he became an illustrious disciple of the vast treasure of Nyingma teachings. After years of studies with his gurus and long retreat, he was empowered to teach and give initiation into the levels of the innermost Tantras. As such he wears the takdröl ornament of liberation in his hair as given by Khordong gTérchen Tulku in recognition of such achievement.

In accordance with tradition he is wearing ngakpa dress, known as gö-kar-chang-lo in Tibetan. In this tradition of secret mantra one is wearing the white robe below the waist, with ngakpa’s shirt and red, white and blue shawl (zän-tra). This he wears faithfully as an authentic upholder of the ngakphang tradition of the Nyingma.

In 1982 he returned from India and founded Sang-ngak-chö-dzong, under the patronage of His Holiness Dudjom Rinpoche (Supreme Head of the Nyingma School of Tibetan Buddhism), who bestowed the name to this valuable association which has been so helpful to students of dharma in the West. Through his world-wide teaching and the activity of Sang-ngak-chö-dzong, many people in Europe and America had the good opportunity to gain practical knowledge and deep understanding of Vajrayana Buddhism. Since returning to his homeland and teaching in many parts according to the wish of his guru, he has travelled far and wide, especially to California and New York in the US where success has followed him in all his tours. Four times in England and Wales he has had the honour to host the visit of Khordong gTérchen Tulku, at which many people received profound benefit of the most secret inner Tantra empowerment and detailed heart instruction of ati yoga.

In 1989 he was awarded with Doctorate of Tantric Psychology from the Indo-Tibetan Cultural Preservation Society under the Patronage of His Holiness Dudjom Rinpoche.

[Praise for Ngak’chang Rinpoche’s books omitted]

[General description of Vajrayana and the Nyingma school omitted]

All these principles are elucidated in clear and simple language for the reader in the book Wearing the Body of Visions.

Lama Sonam Sangpo (Gyaltsen Rinpoche)
Kathmandu, Nepal

Kyabjé Chhi-’mèd Rig’dzin Rinpoche’s Foreword

This is the Foreword to Ngak’chang Rinpoche’s 1997 book Spectrum of Ecstasy. It was written by Kyabjé Chhi’mèd Rig’dzin Rinpoche, one of Ngak’chang Rinpoche’s Root Lamas.

I have great pleasure to write this Foreword Note for Rainbow of Liberated Energy, in its new revised and expanded edition called Spectrum of Ecstasy.

Ven. Ngakpa Chögyam Ögyen Togden has been my disciple since 1978. We have met each other on many occasions, especially in my every teaching tour of Europe. He has profusely studied the Tantric Buddhism of Tibet, and Meditation in the Nyingma Line.

I find great pleasure to have appointed him to give empowerments, especially of Khro-ma Nakmo in which he has experience of long practice and retreat.

Spectrum of Ecstasy is a work of Ven. Ngakpa Chögyam Ögyen Togden’s adept knowledge in this field. I have no doubt about his success, and that the readers of this book will find themselves benefitted.

May All The Beings Be Happy

Kyabjé Khordong gTérchen Tulku
Chhi’-mèd Rig’dzin Rinpoche

Kyabjé Dung-sé Thinley Norbu Rinpoche’s Colophon

Ngak’chang Rinpoche and Khandro Déchen, the Aro Lineage Lamas, asked Kyabjé Dung-sé Thinley Norbu Rinpoche to compose a long-life prayer for their teachers, Kyabjé Künzang Dorje Rinpoche and Jomo Sam’phel. Thinley Norbu Rinpoche is the eldest son of Ngak’chang Rinpoche’s late teacher Kyabjé Düdjom Rinpoche, and is now one of the most revered Nyingma Lamas.

The colophon

The text Thinley Norbu Rinpoche wrote in response is interesting in several ways. One is that it includes a colophon praising Ngak’chang Rinpoche and Khandro Déchen. (A colophon is a section found at the end of most Tibetan religious texts, explaining how they came to be written.) The colophon reads in part:

Residing in the Western continent of Europe, an honourable, holy hero, Chöying Gyamtso, and his consort holy heroine Khandro Déchen, who have unshakable, reasonable faith in the general teachings of the Buddhas and especially the priceless teachings of the Vajrayana and their lineage holders, are fearlessly shooting the cannonball of logic with great compassion in order to annihilate and put on the correct path of enlightenment all those wild beings who are misunderstanding, with a reverse point of view and with intention, the teachings of the Buddhas and lineage holders of the teachings of the Buddhas. From their request through the path of letters, I, Thinley Norbu, immediately wrote this in front of dakas and dakinis.

“Chöying Gyamtso” is the full form of Ngak’chang Rinpoche’s personal name. The short form is Chögyam.

“Fearlessly shooting the cannonball of logic” refers the work Ngak’chang Rinpoche and Khandro Déchen did to defend the institution of the Vajra Lama, at a time when it came under attack from a group of Western Buddhists.

About the Long-life Prayer

Long-life prayers are typically short and formulaic. This one is long enough to incorporate essential teachings on subjects closest to the hearts of all three sets of Lamas involved: Dzogchen, the white-skirt or ngak’phang lineage, and vajra romance.

The whole text of the prayer appears below. The English translation was provided with the Tibetan original, and I believe it to have been written by Thinley Norbu Rinpoche himself.

I also provide the Tibetan text, for those who can read it. The English translation is non-literal, and there are interesting shades of meaning to be found in the Tibetan original.

The Tibetan text is on Thinley Norbu Rinpoche’s letterhead and bears his signature.

The Long-life Prayer in English

Amideva is the lord of the pureland of always flawless ecstasy. The light of his compassion emanates to the heart of the lotus-bud beings with merit. May the self-occurring second Buddha, Padmakara, who is renowned in the universe, protect you.

Never affected by the faults of samsara or the qualities of nirvana, there is not even an atom of happiness or suffering. Ever-abiding in evenness, it is called always noble Samantabhadra.

Self-elements do not exist. Not even one particle of substance is formed, so it is called always-indestructible vajra, the nature of the great empty stainless sky of Dharmakaya. From that state my root guru self-manifests. I bow to you.

The three deities of Tibet – Padmasambhava, Shantarakshita, and King Trisong Détsen – assembled in the glorious, inconceivable qualities of Sam-yé. In order for the Sutra and Mantrayana teachings of Buddha’s tradition to flourish in Tibet, they established the two categories of those with red robes and those with white clothes and long, plaited hair.

There is the long path of the Sutra tradition and the short path of the Vajrayana tradition. From the Vajrayana tradition, there are the three special sections of the Mahayoga, Anuyoga and Atiyoga. Those who predominantly practise these three yogas are of the category of those who wear white clothes and keep long, plaited hair.^*

Practising the tradition of those who wear white clothes and keep long, plaited hair, holding this lineage from inspiration, may the lotus feet of the root guru Künzang Dorje be unshakably firm.

Relying on practice with signs of the channels, airs and the thig-lé of the visualisation and completion stages, carrying the three kayas into the path so they become obviously apparent in self-phenomena, and the completion stage without signs, in the stainless awareness of beginninglessness, flawless great emptiness and its display of simultaneous light phenomena of Buddhas, may you turn the wheel of this teaching.

From that fully accomplished quality of the four stages, the existence of the universe of samsara and pure enlightened phenomena of Buddhas becomes evenly pure, which is the state of Samantabhadra. In one life and one human body, may I have the power to attain the teachings of Mahasandhi.

The display of the five wisdoms, the five great elements of space, the quality of display, from that quality, the immeasurable five wisdom dakinis appear. The principal wisdom queen of the innumerable mandala of wisdom dakinis and supreme consort of Padmasambhava called Jomo Yeshé Tsogyel, I bow to you.

The one who has unshakable faith in you and is practising you, who is your follower and serving my guru from the activities of the three rejoicings, like a wishfulfilling jewel, consort of my guru, Jomo Sam’phel, may you live long.

Whatever you wish for the benefit of the teachings of Buddhas and for sentient beings, whatever you do, may it be accomplished, and may all beings always be sustained in the phenomena of pure Dharma.

^*This does not mean, however, that those with red robes never practise Tantric teachings. One is not supposed to misinterpret this. There are monks who are Tantric practitioners, such as Namkha’i Nyingpo, Essence of the Sky.

Thus, the world of the five great continents melodiously resounds. Residing in the Western continent of Europe, an honourable, holy hero, Chöying Gyamtso, and his consort holy heroine Khandro Déchen, who have unshakable, reasonable faith in the general teachings of the Buddhas and especially the priceless teachings of the Vajrayana and their lineage holders, are fearlessly shooting the cannonball of logic with great compassion in order to annihilate and put on the correct path of enlightenment all those wild beings who are misunderstanding, with a reverse point of view and with intention, the teachings of the Buddhas and lineage holders of the teachings of the Buddhas. From their request through the path of letters, I, Thinley Norbu, immediately wrote this in front of dakas and dakinis.

The Long-life Prayer in Tibetan