Students of Dudjom Lingpa

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Dudjom Lingpa

The following are among the most important students of Dudjom Lingpa (in alphabetical order):

  1. Akyabza Kalzang Drönma[1]
  2. Apang Tertön
  3. Anam Wangchen
  4. Chö-nyön Drakpa[2]
  5. Dampa[3]
  6. Degyal Rinpoche
  7. Dodrupchen Jikme Tenpe Nyima
  8. Dönsem[4]
  9. Dorje Zangpo[5]
  10. Dorje[6]
  11. Dharmapa[7]
  12. Gegong Khenpo Kunzang Palden[8]
  13. Golok Serta Rinpoche
  14. Goser Onpo Khyenrab Gyasto Rinpoche
  15. Horla Püntsok Tashi
  16. Karma Konchok[9]
  17. Katok Situ Chökyi Gyatso
  18. Katok Situ Chökyi Lodrö
  19. Khenpo Kunzang Palden[10]
  20. Kéza Sangye Tso[11]
  21. Khyentse Tulku Dzamling Wangyal
  22. Kunzang Dechen Dorje (Pema Kunzang)
  23. Kyechok Lingpa [12]
  24. Khyungpo Rinpoche
  25. Lama Gyurga Rinpoche
  26. Lama Khedrup
  27. Lama Kyenrab[13][14][15]
  28. Lama Pema Samphel
  29. Lama Phuntsok Tashi[16][17][18]
  30. Lama Ten [19]
  31. Lama Thadral Dorje [20]
  32. Lhajé Rikdzin Zangpo[21]
  33. Lodrö Wangmo [22]
  34. Ling Lama Chöjor Gyatso[23]
  35. Namtrul Mipham Dorje
  36. Ngawang Gyatso
  37. Nyala Sherab Özer
  38. Orgyen Dorje
  39. Rikpe Nyugu
  40. Lodrö Wangmo [24]
  41. Patrul Namkha Jikmé
  42. Pema Lungtok Gyatso
  43. Pema Tashi
  44. Phugtrul Gyurme Ngedön Wangpo
  45. Pur Tokpa Dorje Namgyal
  46. Rebkong Wa Gendün Rinpoche
  47. Rikchok [25]
  48. Rikpe Nyugu[26]
  49. Sera Khandro
  50. Sogan Rinpoche Natsok Rangdrol
  51. Traza Sönam Tso[27]
  52. Tsé-chu[28]
  53. Tsewang Rigdzin
  54. Tsogkhang Rinpoche
  55. Tulku Dorje Dradül
  56. Tulku Jawa Alak
  57. Tulku Lhatop
  58. Tulku Pema Dorje
  59. Tulku Trimé Özer Rigdzin Pema Drodul Sang-ngak Lingpa
  60. Yukhok Chatralwa Chöying Rangdrol[29]

Notes

  1. ↑ Akyabza Kalzang Drönma was the third consort of Dudjom Lingpa and the mother of Tulku Dorje Dradül, Tulku Lhatop and of Patrul Namkha Jikmé.
  2. ↑ Chö-nyön Drakpa was a student of Dudjom Lingpa who requested a Chö practice to be revealed. According to Dudjom Lingpa’s outer biography: ‘Around 1862, in the last autumn month, someone called Chö-nyön Drakpa, Renowed Madman Severance Practitioner, offered me a drum, a hand drum, a thighbone trumpet, and a pair of volume of Jikmé Lingpa ’s Longchen Nyingtik, ‘Heart Essence of the Vast Expanse’. He asked, Transcribe a text from the Zabsang Khandro Nyingtik, The Profound Doctrine of the heart Essence of the Dakinis, and I will do that practice. That night, a bright blue woman saying she was Dakini Ngadré Gyalmo, Drumbeat Queen, approached me. I asked her, What is this Chön-nyön Drakpa like? Of what quality is he? She answered: Hé! Hé! That holy hidden adept is an incarnation of te great Sakya Kunga Gyaltsen, Ever-Joyful Victory Banner of the Sakyas, and the hidden adept Kong-nyön, Madman from Kongpo. In order to purify his remaining obscurations, he’s taken on a body like this for now. The auspicious connections of his meeting with your [[terma]s are that he’s given you this drum and bell. A portent [that your treasure teachings] will be as acclaimed as the profound Nyingtik, ‘Heart Essence’ teachings; As an indication of Chö practice, he’s given you this hand drum; These are signs that your name will be renowned. Excellent omen like these are so rare! (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 86).
  3. ↑ Dampa is a direct disciple of Dudjom Lingpa who recounts in his outer biography that In 1891, on the twenty-first day of the first month, my disciple Dampa passed away This passing was foretold to Dudjom Lingpa by Dakini Sangwa Yeshe, Secret Wisdom, who told him in 1890 Your disciple Dampa will be born in the dakini country of Orgyen on the twenty-first night of the Rabbit Month (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p174).
  4. ↑ Dönsem was a student of Dudjom Lingpa whose future accomplishment were revealed by the Dakini Kuntu Gyuma to Dudjom Lingpa in 1882. In his autobiography, Dudjom Lingpa recounts: [In 1882], on the tenth day of the middle winter month, a woman appears saying she was Dakini Kuntu Gyuma Saljéma, Wandering All-Illuminator, and sang to me, ‘A sublime individual named Dönsem, Meaningful Intention, is the destined inheritor of the unobstructed wisdom mind of Great Perfection. He should stay in unfixed mountain retreats. If he isn’t deceived by demons onto the wrong path, he will manifest enlightenment in the supreme rainbow body.(Traktung Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 158).
  5. ↑ Dorje Zangpo was a student of Dudjom lingpa. In his biography, Dudjom Lingpa recounts when he met him: “In the year I turned thirty-nine, at night on the ninth day of the middle summer month, a dakini appeared saying, “Here is something you need.” She gave me an extremely beautiful and fascinating iron ritual dagger wrapped in black silk; attached to the silk was an unsightly stone ritual dagger. “My child, I’m giving this to you. As a sign that this has come through the hands of a foolish lama, it has a black silk wrapping. The stone dagger connected to it will be of scant help to anyone else: It will likely accomplish its own purpose.” Early the next morning on the tenth day, Dorjé Zangpo, Excellent Vajra, from Chutsang and a sculptor name Dorjé, Vajra, arrived together. We offered a vajra feast celebration. That night a dakini appeared telling me, “This Dorje Zangpo is an emanation of Dakini Yeshe Tsogyal, therefore reveal to him the innermost pith of your profound teachings. There is a grave danger that his mind will be altered by a corrupt scriptural oral transmission: If that change doesn’t occur and if he listens to your advice, he will have countless disciples and establish then on the path to freedom. At the end of his life, he will attain liberation in the light-mass rainbow body.” I asked, “”Dakini who knows all, if his mind is altered by another’s corrupt teachings and transmissions, what will become of him?” “He will become like a garuda plummeting into a poison lake: His life will be short and throughout this lifetime, he won’t be helpful to others. As for Dorjé, his companion, he won’t be of service to others, but he will accomplish his own purpose [by attaining realization]. They must both stay in mountain hermitages, wandering to unfixed locales. This is of utmost importance!” Then she vanished without a trace.(Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 134-135.)
  6. ↑ Dorje was a student of Dudjom lingpa. In his biography, Dudjom Lingpa recounts when he met him: “In the year I turned thirty-nine, at night on the ninth day of the middle summer month, a dakini appeared saying, “Here is something you need.” She gave me an extremely beautiful and fascinating iron ritual dagger wrapped in black silk; attached to the silk was an unsightly stone ritual dagger. “My child, I’m giving this to you. As a sign that this has come through the hands of a foolish lama, it has a black silk wrapping. The stone dagger connected to it will be of scant help to anyone else: It will likely accomplish its own purpose.” Early the next morning on the tenth day, Dorjé Zangpo, Excellent Vajra, from Chutsang and a sculptor name Dorje, Vajra, arrived together. We offered a vajra feast celebration. [...] The diking said: 'As for Dorje, his companion, he won’t be of service to others, but he will accomplish his own purpose [by attaining realization]. They must both stay in mountain hermitages, wandering to unfixed locales. This is of utmost importance!” Then she vanished without a trace.(Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 134-135.)
  7. ↑ Dharmapa was a student of Dudjom Lingpa who in 1871 requested him to write a sadhana of Tröma Nakmo. Dudjom Lingpa recounts this event in his biography and that he had a dream of Yeshe Tsogyal who encouraged him to do so. (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p.128-129).
  8. ↑ Gegong Khenpo Kunzang Palden, a direct close student of Patrul Rinpoche, received the transmissions of the Dudjom Tersar directly from Dudjom Lingpa (Source Tulku Thondup, "Masters of Meditation and Miracles", Shambala, 1996, page 259).
  9. ↑ Karma Kunchok was a student of Dudjom Lingpa. In 1863, when Dudjom Lingpa was 28, he returned to his homeland with four retreat companions to do a retreat based on a Guru Dorje Drolö practice revealed by Rigdzin Düddul Dorje. Among his four retreat companions were Goser Onpo Khyenrab Gyasto Rinpoche, Karma Konchok, Lama Ten, Rikchok. (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 87).
  10. ↑ Khenpo Kunzang Palden received in Ser Valley the transmissions of the new ter teachings discovered by Dudjom Lingpa (Source Tulku Thondup, 'Masters of Meditation and Miracles', Shamble, 1996, page 258.).
  11. ↑ Kéza Sangye Tso was the second consort of Dudjom Lingpa and the mother of Khyentse Tulku Dzamling Wangyal, Namtrul Mipham Dorje and Tulku Trimé Özer.
  12. ↑ Kyechok Lingpa was a famous tertön and doctor from Golok, Serta, a student of Dudjom Lingpa, and the father of Tulshuk Lingpa. His granddaughter is Sangyum Kamala, wife of Chatral Rinpoche (source: presentation of empowerments granted by Sangyum Kamala in the USA in 2003.
  13. ↑ Lama Kyenrab was a student of Dudjom Lingpa. In his biography, Dudjom Lingpa recounts: “In the past, while staying at the Hor family’s homestead, Lama Kyenrab, Omniscience, from Nuzok [Monastery] requested me to transcribe a Jampal, Gentle Splendor, tantra. Accordingly, when I began that task on the tenth day of the middle winter month, thunder roared from the heavens and small hailstones fell erratically. I considered that to be indicative of a favorable coincidence, the thought of which made me quite delighted and happy, so I told the lama about it. He said, “During the winter, isn’t the sound of thunder something disastrous?” He made this and other pessimistic comments; I saw that there wasn’t going to be much of a good connection. I ceased writing after five pages and se it aside without transcribing anything more.” Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p.134).
  14. ↑ In his autobiography, Dudjom Lingpa recounts how he received a prophecy from Dakini Kuntu Gyuma who sang to him, ‘[In 1882], on the tenth day of the middle winter month, a woman appears saying she was Dakini Kuntu Gyuma Saljéma, Wandering All-Illuminator, and sang to me, ‘A superlative individual whose name ends with Rab, Highest, will accomplish the supreme illusory rainbow body if he isn’t fooled by circumstances involving the eight wordly concerns.’(Traktung Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 158).
  15. ↑ In his outer autobiography, Dudjom Lingpa recounts being told that Lama Kyenrab is an emanation of Rechungpa: ‘Rechung Dorje Drak [has taken rebirth] as Dong-rik Kyenrab Gyatso, Ocean of Omniscience of the Dong Clan. If he doesn’t keep to unfixed mountain locales, he won’t have the fortune to live very long.’ and ‘Let Gyalsé Shenpen Tayé, Victors’ Heir of Infinite Benefit to Others, and Rechungpa, Young Cotton-Clad One of Vajra Renown, correct any faults in your writing.’ (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p192.)
  16. ↑ Cited in the colophon of the Neluk Rangjung.
  17. ↑ According to Dudjom Lingpa himelf, [Lama] Puntsok Tashi — and Ngawang Gyatso— was “a custodian of his teachings”. Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Biography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 72.
  18. ↑ Gyatso can refers to several students of Dudjom Lingpa whose future accomplishments were revealed by the Dakini Kuntu Gyuma to him in 1882. In his autobiography, Dudjom Lingpa recounts: [In 1882], on the tenth day of the middle winter month, a woman appears saying she was Dakini Kuntu Gyuma Saljéma, Wandering All-Illuminator, and sang to me, ‘A superb person named Gyatso, Ocean, should apply himself to the essential practices. If he has practiced his whole life long, he will attain true and perfect enlightenment.’ (Traktung Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 158).
  19. ↑ Lama Ten was a student of Dudjom Lingpa. In 1863, when Dudjom Lingpa was 28, he returned to his homeland with four retreat companions to do a retreat based on a Guru Dorje Drolö practice revealed by Rigdzin Düddul Dorje. Among his four retreat companions were Goser Onpo Khyenrab Gyasto Rinpoche, Karma Konchok, Lama Ten, Rikchok. (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 87).
  20. ↑ Lama Thadral Dorje, a close disciple of Dudjom Lingpa, accomplished the rainbow body, according to www.shedup-kunsang-choling.com
  21. ↑ Cited in the colophon of the Neluk Rangjung.
  22. ↑ Cited, in the colophon of text, as having requested the writing of the Sherik Dorje Nӧnpo Gyü. Check if he is no the same as Gyurme Ngedön Wangpo
  23. ↑ Gyatso can refers to several students of Dudjom Lingpa whose future accomplishments were revealed by the Dakini Kuntu Gyuma to him in 1882. In his autobiography, Dudjom Lingpa recounts: [In 1882], on the tenth day of the middle winter month, a woman appears saying she was Dakini Kuntu Gyuma Saljéma, Wandering All-Illuminator, and sang to me, ‘A superb person named Gyatso, Ocean, should apply himself to the essential practices. If he has practiced his whole life long, he will attain true and perfect enlightenment.’ (Traktung Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 158).
  24. ↑ Cited, in the colophon of text, as having requested the writing of the Sherik Dorje Nӧnpo Gyü.
  25. ↑ Rikchok was a student of Dudjom Lingpa. In 1863, when Dudjom Lingpa was 28, he returned to his homeland with four retreat companions to do a retreat based on a Guru Dorje Drolö practice revealed by Rigdzin Düddul Dorje. Among his four retreat companions were Goser Onpo Khyenrab Gyasto Rinpoche, Karma Konchok, Lama Ten, Rikchok. (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 87).
  26. ↑ Cited, in the colophon of text, as having requested the writing of the Sherik Dorje Nӧnpo Gyü.
  27. ↑ Traza Sönam Tso was the first consort of Dudjom Lingpa and the mother of Dodrupchen Jikme Tenpe Nyima and of Tulku Pema Dorje.
  28. ↑ Tsé-chu was a major student of Dudjom Lingpa and unlike many other students who met Dudjom Lingpa after he gained renown, Tsé-chu was with him at least since Dudjom Lingpa was 37 years old. In his biography, Dudjom Lingpa recounts: '[In 1872], compelled by joy, my student Tsé-chu, Tenth Day, asked me for something to practice. When I transcribed a text for him, a rainbow stretched out like five silk ribbons sone above my house, a portent of his impeding liberation in the illusory rainbow body. At the end of his life in Lhasa, when he passed away, exceptional canopies of rainbow light and other signs and indications appeared. Everyone in Central and Western Tibet was amazed. During the middle winter month [of 1872] I practiced Dakini Tröma Nakmo during a month-long retreat. On that occasion I was accompanied by my supreme disciples Tsé-chu, Pema Tashi, and Orgyen. There was no one else apart from this trio. I cam to the firm conclusion that they upheld their tantric commitments. At that time, a rain of small feathers from vultures, the king of birds, fell; the house was infused with a sweet aromas; and others fantastic signs and omens appeared.' (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p.133).
  29. ↑ Yukhok Chatralwa Shying Rangdrol went to see Dudjom Lingpa after the death of Lhatse Kyabgön, and received from him Nangjang and other teachings for many months. Following Dudjom Lingpa's prophecy, he went to see his karmic teacher, Adzom Drukpa (Source Tulku Thondup, 'Masters of Meditation and Miracles', Shambala, 1996, page 261)

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