Khyentse Tulku Dzamling Wangyal

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Khyentse Tulku Dzamling Wangyal (1868-1907) was a son of Dudjom Lingpa and one of the incarnations of Do Khyentse Yeshe Dorje.

Birth, Family & Recognition

Born in 1868[1], Khyentse Tulku Dzamling Wangyal’s father was Dudjom Lingpa, and his mother was Kéza Sangye Tso[2].

According to Chonyi Drolma[3], translator of Dudjom Lingpa’s biography:

”Some stories relate that Do Khyentse Yeshe Dorje, whose unpredictable and sometimes intimidating demeanor were similar to Dudjom Lingpa’s, announced his arrival to his future father before he even passed away. The two met on horseback on a mountaintop and drew swords as if to fight. Dudjom Lingpa told Do Kyentsé they needed nothing from each other, insinuating that each were complete in their realization. Do Khyentse Yeshe Dorje countered, saying that he would need to rent a room from Dudjom Lingpa soon. This is thought to allude to his subsequent reincarnation. And of course, he announced himself to Dudjom Lingpa beforehand in a dream”.

Khyentse Tulku Dzamling Wangyal was recognised as an incarnation of Do Khyentse Yeshe Dorje by Mingyur Namkhé Dorje, Kunzang Dechen Dorje (Pema Kunzang) aka Dza Tsamtrul Rinpoche, and his father Dudjom Lingpa, and enthroned at Dzagyal Monastery in 1878, at the age of 10, though he remained with his father.

In his autobiography, Dudjom Lingpa recounts[4]

[In 1877], on the first day of the middle summer month, I embarked on a journey during which my son Khyentse Tulku Dzamling Wangyal [Khyentse Nyugu] was granted investiture on the throne of the Dodrupchen Monastery[5]. We then continued on to Nuzok Monastery where he was once again granted investiture on the throne.


Khyentse Tulku Dzamling Wangyal studied with:

Meeting and being enthroned by Kunzang Dechen Dorje (Pema Kunzang) aka Tsamtrul Rinpoche

In his autobiography, Dudjom Lingpa recounts[7]:

[In 1878], we set off north on the path by the river Dzachuka. As we journeyed, three hundred wild yacks appeared at Matö. They came with us for three days. During the day they walked in front of us and at night they stayed close by. I understood this to be a welcome from the [mountain god] Magyal Pomra.
Further, one night in a dream, the field guardian Kunga Zhonnü, Youthful Ever-Joyful, told me, “I’m going ahead of you; then I will announce your pending arrival to Tsamtrul. I have to borrow a place for you to stay.” Then he departed. Kunzang Dechen Dorje (Pema Kunzang) told me about that same night [the next day]: “Last night a black man with a lion face appeared. He was wearing a black cloack and riding a black horse with rings of white hair above its hooves. He struck my house with a club and told me, ‘Clear out of this house!’ Then he left. Therefore I said, ‘It’s likely that Tertön Rinpoche and his disciples are going to arrive tomorrow, so stash all these things away in yak-hair tents.’ Then the house was cleared out.”
That day, we stopped at a rest area in Mamö Drilkar. A welcome party had been sent from Dzagyal Monastery and we met them there. The next day when we arrived at Dzagyal Monatsery, we were welcomed by a line of monks and even Kunzang Dechen Dorje (Pema Kunzang) with his two students came out to greet us. We met all of them, and my youngest son was granted investiture on the throne: They made us a residence in Kunzang Dechen Dorje (Pema Kunzang)’s own home and we stayed there.
One night after a week there had passed, I met Longchen Dorjé Ziji, Dazzling Vajra of Great Expanse Longchenpa. He bestowed upon me the absolutely complete sacred instructions of Dzogchen. He fully entrusted me with the doctrine and then said, ‘This son of yours is my emanation, known as Rigdzin Jikme Lingpa. If he is diligent in retreat, he will arrive at the very highest degree of realization. Have him do that, and I think he will be of some benefit to the doctrine and beings.” Then he vanished without a trace.

Meeting Patrul Rinpoche and staying at his monastery

In his autobiography, Dudjom Lingpa recounts[8]:

[In 1878], at night on the ninth day of the last summer month, a dakini appeared and told me, ‘Tomorrow take your youngest son to meet Patrul Rinpoche. If you request some scriptural transmissions from him, you will receive them.” On the tenth day, when we arrived in the presence of Patrul Rinpoche, they were performing a tsok [vajra feast] and had just reached the point of receiving spiritual-attainment substances. The lama said, ‘Since this auspicious connection is incredibly excellent, give that tsok [feast] offering to these two.” As he said, Khyentse Tulku Dzamling Wangyal and I both received the consecrated food and were overhoyed.
He said, ‘Tulku, if you sit here, you will receive teachings.” As instructed, we sat there and he gave us scriptural transmissions with instruction for Bodhicharyavatara ‘The Way of the Bodhisattva’, Abhisamayalankara ‘The Ornament of Manifest Realization’, Introduction to the Middle Way ‘Entering the Middle Way’, and Guhyagarbha Tantra ‘The Secret Essence Tantra’. We received those and many more transmissions, then [my son] Khyentse Tulku Dzamling Wangyal stayed at that monastery with that spiritual master and his students.
On the third day of the middle winter month when I, the spiritual matser, and just four disciples made ready to journey to our homeland, a blizzard fell as we prepared to go. We felt anxious and filled with regret. That night I dreamt that Nöjin Shenpa Marnak, Dark Red Noxious Spirit Butcher, declared, “Have no fear! Don’t be sad!’ I’ll stop the snow and aside from what has already fallen, I won’t send any more.” From that point on no more snow fell that winter.


Khyentse Tulku Dzamling Wangyal assumed the leadership of Dartsang Kalzang Gompa after the departure of Dudjom Lingpa. One of Khyentse Tulku Dzamling Wangyal’s students is Walshul Sögen Tulku.


Among his children are

  1. Dzongter Kunzang Nyima, the speech incarnation of Dudjom Lingpa
  2. Another son called Lhundrub Dorje
  3. A daughter who was a childhood friend of Gyatrul Rinpoche.


  1. According to Chonyi Drolma, in his autobiography, Dudjom Lingpa recounts that one of his son was slated to arrive in the Female Earth Snake Year, 1869. However, it appears that Khyentse Tulku Dzamling Wangyal, the reincarnation of the legendary wild adept Do Kyentsé Yeshe Dorjé, appeared one year early.”
  2. Kéza Sangye Tso was the second consort of Dudjom Lingpa, and also mother of Namtrul Mipham Dorje and Tulku Trimé Özer.
  3. Traktung Dudjom Lingpa, A Clear Mirror: The Visionary Autobiography of a Tibetan Master, translated by Chonyi Drolma, North Atlantic Books, 2011.
  4. Traktung Dudjom Lingpa, A Clear Mirror: The Visionary Autobiography of a Tibetan Master, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p.150
  5. In the text is written “on the throne of the Dö Tsangchen Monastery”, which corresponds to Dodrupchen Monastery (Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, p.150.)
  6. Tsamtrul Rinpoche aka Kunzang Dechen Dorje, was an emanation of Jigmey Gyalway Nyugu from Dzagyal Monastery (Dilgo Khyentse Rinpoche, ‘Brillant Moon’, The Autobiography of Dilgo Khyentse Rinpoche, translated by Ani Jinba Palmo, Shambala, Boston & London, 2008, page 324.
  7. 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 151-152.
  8. 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 151-152.

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