The Bhutan Abbot of Ngor Stubborn Ideali PDF
The Bhutan Abbot of Ngor Stubborn Ideali PDF
The Bhutan Abbot of Ngor Stubborn Ideali PDF
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The 'Bhutan Abbot' of Ngor:
Stubborn Ideal i st
with a Grudge against Shugs-Idan
David Jackson
-
at Don-grub-gling l1lonasrery. Both uncles 'Jam-rgyal
and dGe-'dlln had been disciples of gZhan-dga' in ca.
1901-1906 during gZhan-dga's years at the rDzogs-
chen Shri-simha seminary. The main works that
gZhan-dga' taught at Jyekundo were two classics of the
Indian Madhyamaka tradition: Shantideva's Bodhi-
cflIJ'avatara and Chandrakirti's Madhyamakavatara.
Ngag-dbang-yon-tan-rgya-mtsho's tutor at
Jyekundo was his uncle dGe-'dun-bzang-po, universal-
ly known as "Bla-ma dGe-'dun," a strict observer of
monastic discipline and an extremely demanding
teacher. He served as mKhan-po gZhan-dga's assistant
teacher (skyor dpon) who gave more derailed instruc-
tion on both the Bodhicaryavarara and Madhyamaka-
vatara. Later he would serve a few years as second
mkhan-po of the Jyekundo seminary before going to
head the small scriptural seminary at Ngor.
Bla-ma dGe-'dun had twO or three young monks
under his direct supervision, including also Ngag-
dbang-yon-tan-rgya-mtsho's younger distant cousin
Dezhung Rinpoche (1906-1987), then the fourteen-
yeaNJ:d Tharlam monk dKon-mchog-lhun-grub.9 AI;
a teacher, Bla-ma dGe-'dun was so strict that both
pupils were afraid of him. If Ngag-dbang-yon-tan-
\',
rgya-mtsho misbehaved or made serious mistakes in
Ngag dbang yon tan rgya mtsho (1902-ca,1963I, the 69th abbot of
his studies, he gOt beatings over the head with his
Ngor, Picture possibly taken in Bhutan during the years 1937-1939, teacher's slipper. 10
(Collection Rev, G.Tharchin, presently kept in L1WA). Both youths would one day grow up to occupy
positions of eminence in their tradition, but at that
and then exiled from Tharlam and sGa-pa when his time they were JUStordinary gangly, teenaged monks
forthright strictness led to conflict with the local who were always hungry. Because dGe-'dun followed
administraror and, ultimately, with the Dra.'u-dpon the monastic rule so strictly, he never took meals after
chieftain,8 Bla-ma dGe-'dun's strictness and steadfast- noon. If his two young charges wanted food in the
ness were also legendary. Ngag-dbang-yon-tan-rgya- evening, they had to gulp jt down surreptitiously, one
mtsho inherited this same stubborn streak. at a time, while the other kept a sharp lookout for their
teacher's rerum. Ngag-dbang-yon-tan-rgya-mtsho
became close friends at this time with his cousin-
schoolmate, whom he impressed with his strength,
Early Studies being able to lift heavy burdens and do other strenuous
physical work, which Dezhung Rinpoche could no[.ll
N gag-dbang-yon-tan-rgya-mtsho was originally a Ngag-dbang-yon-tan-rgya-mtsho also visited
monk ofThub-bstan dGon, a Ngor-pa monastery on Derge and received teachings from the renowned
the eastern side of the 'Bri-chu in the terrirory gov- rDzong-gsar mKhyen-brrse-chos-kyi-blo-gros (1893-
erned by the Lab Be-cang, subchiefrains under the J 959). While there, he also studied under his own
Dra'u dPon of Jyekundo. As a youth and young man, "banned" uncle, 'Jam-rgyal Rin-po-che. In J 93 J,
he studied under or received initiations from such N gag-dbang-Yl}n-tan-rgya-mtsho received at the Gwa-
masters as Bla-ma dGe-'dun, Nyi-dga' Rin-po-che, and gu hermitage in Derge district from 'Jam-rgyal Rin-
sGa-sron N gag-dbang-Icgs-pa (1864-1941). po-che the esoteric transmission of the Path with its
In 1920 Ngag-dbang-yon-tan-rgya-mtsho also Fruit (Ltlm 'bras slob bshtld). At that time, one of his
studied for nine months at Jyekundo under the famed main fellow disciples was the minor mKhyen-brrsc
mKhan-chen gZhan-dga' (1871-1927), at the found- sprul-sku dGon-chen mKhyen-brtse Chos-kyi-dbang-
ing of the scripture-exposition seminary (bshad grwa) phyug (191 0-1960s?).I~
-
'Jam-rgyal tried to prepare him for the abbacy in and Khang-gsar lama-palaces. Thus thc appoinrmcnc
other ways. Previously, 'Jam-rgyal had possessed the of Ngag-dbang-yon-tan-rgya-nusho to the Khang-gsar
vows in the ordination lineage of Sa-skya Pandi-ta was exception;l\.
(1182-1251), but he noticed that the lineage of their After the founding of Ngor in 1429, originally its
school's founder, Ngor-chen Kun-dga'-bzang-po abbots had been selected primarily for their spiritual
(1382-1456), was becoming scarce. 'Jam-rgyal later attainments, without regard to their family or region-
retook h.is monk vows in Ngor-chen's tradition from al origins. In the next century, certain eminent abbots
Brag-ri rDo-rje-' chang 'Jam-dbyangs-chos-kyi-nyi-ma amassed great wealth, some of which was kept after
and passed these new vows to his nephew. Thus when their death by family members, and this became, from
Ngag-dbang-yon-tan-rgya-mtsho went to Ngor and the sixteenth century onward, the kernels of the three
ordained many monks, he contribured to the revival of oldest lama-palaces (Thar-me, Klu-sdings and Khang-
the N gor-chen ordination lineage.13 gsar), to which Phan-bde or Phan-khang was added as
a fourth in the mid-eighteenth century when dPal-
ldan-chos-skyong (1702-1769) founded it as a sort of
offshoot of the Klu-sdings.
Appointment as Abbatial Candidate In about the time of Thar-rese abbot Byams-pa-
kun-dga'-bstan-'dzin (1776-1862), who was abbor
Ngag-db:mg-yon-tan-rgya-mtsho was noticed as one 1811-1821, a new system was institUted whereby the
of the most promising of Bla-ma dGe-'dun and 'Jam- abbatial appointment rotated through the four lama-
rgyal Rin-po-che's nephews. One source relates: palaces.16 The Thar-rese lama-palace had at this time a
highly capable chamberlain (phyag mdzoriJ. Byams-pa-
Through the influence of his family and because of
kun-dga' -bstan-'dzin's younger brother mDwd-pa
his irlteillgence and wit, he was accepted as a
rGya-bo Nor-Idan-shes-rab-bzang-po, who was influ-
zhabs-drung ["candidate"] of the Khang-gsar bla-
ential in ca. 1837 in negotiating a peace after pro-
brang of Ngor and proclaimed to be the rebirth of
tracted hostilities between Derge and Gling-tshang,17
Ngor-pa mKhan-po Ngag-dbang-kun-dga'-bstan-
and who in 1855-1856 was very helpful to the Central
pa'i-rgyal-mtshan [1863-1899) of the Phan-khan
Tibetan government during the w~r against the
bla-brang.14
Gurkhas, for which he was officially rewarded in
The circumstances of N gag-dbang-yon-tan-rgya- 1857.1R He petitioned the Central Tibetan Govern-
mtsho's being named abbatial candidate (zhabs drung) ment to approve [his organizational change, also
of the Khang-gsar lama-palace are not specified by my restricting the abbatial term to rhree years (though
sources. But he was recognized and appointed mainly that second provision had less effect in practice).
by the Khang-gsar abbot Dam-pa Rin-po-che Ngag- One could speculate that the new system was insti-
dbang-blo-gros-gzhan-phan-snying-po (1876-1953), tuted partly as a reaction to the growing tendency of
sixty-fifth abbot (tenures ca. 1921-1924 and 1926- the Khams-pa monks at Ngor-who were in the
1927).15 Both uncles Bla-ma dGe-'dun and 'Jam-rgyal majority-to select eminent monks from their own
had close ties with Dam-pa Rin-po-che, already from midst, and nor from the "religious aristocracy" of
the first decade of the twentieth century, receiving gTsang with their four lama-palaces. During the early
many teachings together from gZhan-dga' and Blo- 1800s, friction occasionally arose benveen the gTsang-
gter-dbang-po. Even before that, close links had exist- pa abbots and Khams-pa regional dormitories. 19 From
ed between uncle 'Jam-rgyal and the Khang-gsar 1751 to 1811 there had been only two abbots selected
abbot N gag-dbang-blo-gros-snying-po (early from the four lama-palaces-one Khang-gsar and one
1850s?-1906 or 1907?), fifry-ninth abbot (tenure ca. Thar-me, but six Khams-pa abbors. After the new sys-
1881? to ca. 1890). tem was approved, henceforth the rob of the five
Monks from sGa-pa-or from the IDan-ma lama palaces of Ngor (bla khag Inga) would be more
regional-dormitory [khang tshan] at Ngor to which clearly defined: four familial lama-palaces nominated
they belonged-could not normally become an abba- abbots by turn to rhe fifth lama-palace, that of the
tial candidate in any lama-palace (bla brang) except the incumbent abbot.
Phan-bde. Similarly, the Rong-pa regional-dormitory Regional tensions were, to some extenr, built into
monks belonged almost exclusively to the Thar-me the traditional system of Tibetan monastic organiza-
also a distressing stubbornness and independence. his uncle, he was a major devotee of rDo-rje-phur-pa
He soon quarrelled with the aged Khang-gsar (Vajrakila) in the Sa-skya tradition, establishing, for
mKhan-po. As a result of this conflict, he with- example, at Khrom-rdo monastery in Derge the annu-
drew from the Khang-gsar Bla-brang and set up his al ritual practice and worship (sgrub mchod) of that
own separate ecclesiastical palace,35 deity.37The practice of rDo-rje-phur-pa as a protective
deity was highly unusual for Ngor-pa lamas, and it
In the traditional hierarchy, the senior Khang-gsar
proves that for these Khang-gsar lamas at least, their
abbot occupied a superior position resembling that of
devotion [QShugs-Idan by no means entailed an aU[Q-
a teacher, whereas Ngag-dbang-yon-tan-rgya-mtsho's
matic sectarian rejection of rNying-ma practices.
position was like that of a disciple. Even though he
In the summer of the third year of his abbacy (1935),
now served as abbot, Ngag-dbang-yon-tan-rgya-mtsho
during the time of the rainy-season retreat, Ngag-dbang-
was the old abbot's junior by more than thirty years.
yon-tan-rgya-mtsho courced open conflicr. He sharply
During his abbacy, Ngag-dbang-yon-tan-rgya-
criticized the monks of the Khang-gsar lama-palace's
mtsho failed to visit and pay respects to his senior
~w? monk-community (grwa tshan~, calling them
teacher at the Khang-gsar lama-paiace. He was reluc-
thieves and breakers of sacred rantric commirmenrs."
tant to do so because he was suspicious of the cult of
The monks of the Khang-gsar monk-community,
the protector-deity Shugs-ldan, which was practiced
led by th~ old white-haired monk Nyi-ma-phun-
by the old abbor. He was also critical of certain old
rshogs, politely offered him a white scarf and request-
practices of Ngor monastery, such as its tradition of
ed clarification, saying. "It would be impossible for us
sending a monastery-appointed functionary to collect
all to be thieves and to have broken our sacred tanrric
animals from the nomad regions for their flesh.
commitmems. Please point out which individual
The senior Khang-gsar abbot, Ngag-dbang-
monks you mean."
mkhyen-rab-'jam-dpal-snying-po (1871-1952), was a
Ngag-dbang-yon-tan-rgya-mtsho replied, "When
well-known devotee of Shugs-Idan.-l6 He was a skilled
rhe time is ripe, I will name them individually, even if
artisan, capable of making fine masks and images
you say 'Please don't name rhem!' But For me to speak
though he had never received Formal training, and he
no,: when you rell me 'speak,' chattering mechanical-
had personally made a number of masks for the wor-
ly like a parrot, woulJ have no point."
ship ofShugs-ldan. Barh he and his late unde mKhan-
The monks of the Khang-gsar monk-communitY
chen Ngag-dbang-blo-gros-snying-po visited Khams
stalked our of the rainy-season retreat assembly. Th~
and established there in the 1890s in numerous monas-
senior Khang-gsar abbot told them, "It would not be
teries the cult of Shugs-Idan, beFore the dGe-Iugs-pa
right to break ofl your observances of the rainy-season
zealot Pha-bong-kha-pa (1878- J 94 J) and his disciples
retreat. YOlimusr conrinue [() meer as a rainy-season-
brought the CLIltinto disrepute through their sectarian
retreat assembly." Therefore thc monks of the Khang-
excesses. Ngag-dban g- mkh ycn-rab- 'jam-dpal-snying-
gsar monk-community mer in the rDo-bcal chapel.
po enjoyed dose ties with the Derge royalty, and, like
and the future Khang-gsar mkhan-pa (Ngag-dbang- At a certain poim, a gang af Khang-gsar monks
mkhycn-brcse-thub-bstan-snying-pa, 1913-1988), grabbed Ngag-dbang-yan-tan-rgya-mtsha, and since
who. later lived many years in Spiti, served as their he resisted strenuausly, fcur ar five of them using all of
rainy-seasan-retrear abbat. their strength carried him aff to the Khang-gsar lama-
After the rainy-seasan retreat had ended, the palace, accampanied by the infuriated barking af the
mcnks af the Khang-gsar monk-community, antago- Phan-bde lama-palace's guard dags.
nized beyond endurance, decided to seize Ngag- The manks carried him to a new side building af
dbang-yan-tan-rgya-mtshe and teach him a lessen. the Khang-gsar also. called the "Paur-pillared" (bka'
Ngag-dbang-yen-tan-rgya-mtsho [noticed that some- bzhz). They tried to. farce him to go.upstairs [to see the
thing sinister was afoat far he quickly] left the abbat's aid abbcr] , but he resisted every step af the way. Final-
residence and went [fer refuge] first to the 'Dan-ma ly they gave up and lefr him cied up in a lower rcam.
regianal dormitory. Not remaining there, he went to Meanwhile two. IDan-ma mcnks clase to Ngag-
the Bro-khang house cf the Phan-bde lama-palace. dbang-yan-tan-rgya-mtsha, including his maternal
Then he went to. the Phan-bde lama-palace, where, in half-brother, rushed to Shigatse and reparted what had
a four-pillared room called "Phan-khang Ka-bzhi," his happened to the mank-official rDzang-shar rTse-
younger cousin, [he Phan-bde candidate Ngag-dbang- drung_ dBu-gdugs sKu-ngo later warned them against
mkhas-grub-rgya-mtsho (1917 -ca. 1969), stayed in making a formal earn plaint to the central gavernment,
meditatian retreat and at the moment was still in the saying, "If yau bring a CCUrtcase, the gavernment will
middle af a meditation sessian. Ngag-dbang-yan-tan- appoint a mank-official (me dnmg) to reside in the
rgya-mtsho toak refuge in a small interior raom, monastery, who. will canvert the whole manastery to
where previausly Bla-ma dGe-'dun had stayed. the dGe-lugs-pa."
Ngag-dbang-.yan--tan-rgya-mtsha remarked, "1 That evening it was planned that the old Khang-
didn't even bring my rosary." The Phan-bde candi- gsar abbat, accompanied by a few servants, wculd
date's attendant Phende Lhakpa roak ane afhis uncle's came dawn and talk directly with Ngag-dbang-yon-
rosaries and affered it to. him. tan-rgya-mtsho. The yaung abbat would nat hear a
Groups af Khang-gsar monks began .loitering ward of it, saying, "The old abbat is bad! He appoint-
araund the building, inside and autside. Some ed the 'Byang-chung mkhan-pa' (or 'Byang-chen Bla-
approached Ngag-dbang-yan-tan-rgya-mtsho and ma') to go. to the nomadic areas and collect every year
began grabbing him and wauld nat ler him go.at ance. five ar six hundred goats and sheep, which were then
dBu-gdugs sKu-nga, a nableman lawyer who. was driven back and said far butchering at places like Shi-
the maternal nephew of the late Thar-me abbat, gat gatse and Narthang, where they were all killed. That is
wind af the conflict and rushed to Ngor to mediate.38 a terrible deed! It is no.different than butchering them!
He first went to. the Thar-rtse lama-palace to refresh Myoid father (sKaI-dga') of the Lab-kha-tshang
himself and then visited the senier abbot at Khang- spared the lives of hawever many goats, sheep ar other
gsar to discuss the problem. He was favarably animals came to aur family hause, and we had no. tra-
impressed by the campetent manner and reasanable ditian af sending animals to be slaughtered."
wcrds af the aid lama. (Bath came fram similar Cen- The Byang-chung mKhan-po, the mank-official
[ral-Tibetan nable families.) whose activities had been criticized and who. had
Meanwhile the chamberlain af the aId Thar-me already talked with the Phan-bde zhabs-drung, came
abbct and gNyer-pa sPen-pa af the K1u-sdings lama- and tried to talk with N gag-dbang-yon-tan-rgya-
palace visited Ngag-dbang-yan-tan-rgya-mtsha, mtsho. When he saw the abbor tied up, the aId monk
requesting him, "Please came dawn and talk with the said, ''These Khang-gsar monks are terrible! To tie up
Khang-gsar lama-palace seniar abbot. Let's settle this a Ngor abbor like this-such a thing has never hap-
withaut any scandal reaching autside the manastery." pened since the faunding af the monastery!" He talked
Ngag-dbang-ycn-tan-rgya-mtsha refused. the monks into untying him.
When Phan-bde Zhabs-drung Ngag-dbang- When that visitor left, Ngag-dbang-yon-tan-rgya-
mkhas-grub-rgya-mtsha came aut af his meditatian mtsho resisted again and tried to escape, and the
sessian, a mank-afficial called the Byang-chung manks had to tie him up_ He made it very difficult far
mkhan-pa,39 an aid monk from Derge, visited him to them because whenever they did nat restrain him
try to. head cff the impending crisis, and the two.went campletely, he would shower them with painful blaws
to the protector's chapel af the Phan-khang, where ar wriggle out of their grasp. At one point they tied
they cauld canverse with aut being averheard. him around the waist to a pillar.<iO
The scnior Khang-gsar mkhan-po From the Zhwa- is described in some (krail in his biogtaphy in the
lu sKu-zhang family-a widely rcspcctcd master-Alad Indian reprint of the Lam 'brasslob bshad collection.)4'i
been deeply insulted by Ngag-dbang-yon-tan-rgya- At the founding of the .'icripture-exposition seminary
mtsho's intransigence and now aimed at removing him (bshad grwa) at Ngor, similar obstacles bad occurred ..i6
from the position of abbot. Ngag-dbang-yon-tan-rgya- Dam-pa Rin-po-che, too, was thus not at all fond of
mtsho's actions amoumed to open revolt against the this spirit, and tension in this regatd must have exist-
senior lama of the Khang-gsar lama-palace. whom, ed within the Khang-gsar lama-palace even before
many people believed, he should have revered as guru. Ngag-dbang-yon-tan-rgya-mtsho brought it to a head.
The senior abbor had expected great things from him
because of the excellent attainments of his uncles Bla-
ma 'Jam-rgyal and Bla-ma dGe-'dun. But then he
became bitterly disappoimed and was determined to In Sakya and Bhutan (1936-1939)
teach him a severe lesson, saying, "1 have the p0'i\Terto
life him up and put him on a shrine, and 1also have the After completing his three-year tenure, Ngag-dbang-
power ro take him down and put him in the gutter!"41 yon-tan-rgya-mtsho wenc to Sa-skya (ca. early 1936),
The dBu-gdugs sKu-ngo negotiated with both fac- where he stayed about one year. While there, he estab-
tions, and finally the Khang-gsar monks agreed."" lished cordial relations with some (Bhutanese) artists,
release Ngag-dbang-yon-tan-rgya-mtsho and emhrone who invited him to come to Bhutan.
him again on the abbot's throne of the main temple of In about 1937 he went (Q Bhutan, where he lived
Ngor. The Khang-gsar monk-communiry formally for about two or three yeats. There he gave religious
apologized to him and offered him a mandala and the instructions to members of the Bhutanese royal fami-
three supports of enlightened body, speech, and mind ly.47This was duting the middle of the reign of the sec-
(for his longeviry].42 Still, he did not remain much ond king of Bhutan, 'Jigs-med-dbang-phyug (ruled
longer as abbot, just serving out what remained of the 1926-1952), and the tenute of the fifry-ninth rJe
fmal year of his term. mkhan-po of Bhutan, Chos-kyi-dbang-phyug.48
As a result of the trouble, Ngag-dbang-yon-tan- Among his disciples at the Bhutanese court, the royal
rgya-mtsho's paternal uncle Tshe-dbang-rin-chen, who lady A-lee dBang-mo was one of the most devoted.49
held the post of business manager (phyag mdzod) in the Accotding to one account, his visit (Q Bhutan was
Khang-gsar lama-palace, was removed from his posi- part of a calculated effort to garher offerings for larer
tion, so that he had less power (though he remained use at Ngor:
active behind the scenes), and he was replaced official- In order [0 obtain rhe wealth necessaty to increase
ly by the respected monk 'Jam-dbyangs-bzang-po of his prestige at Ngor, he set out fOt Bhutan where
the Lho-pa dormitoty, the former ritual assistam he attracted the attention of the King of Bhutan,
(mchod dpon) of Dam-pa Rin-po-che.43 who lavished upon him considerable wealth. He
During these troubles, Dam-pa Rin-po-che was soon was the most wealthy of rhe ecclesiastical
staying at rTa-nag giving the esoteric transmission of princes of Ngor. so
the Path with Its Froit(Lam 'brasslob bshad}. One day,
when he was reciting the text-transmission, he laid Ngag-dbang-yon-tan-rgya-mtsho behaved at rimes as
aside the text he was reading and said, 'f\las, the young a sort of "holy madman," and some believed later that
abbot's horse has died!" Among the more than one his success in Bhutan was due in large parr to the errat-
hundred disciples present, nobody understood what ic behavior he sometimes displayed. 'i1
the master had alluded to. In fact, this [harm to the His initial bases in Bhutan were presumably the
young abbot he mentioned] was caused by the rgyaf- small Sa-skya-pa establishments rhat still existed in the
po spirit Shugs-Idan. It was said that one of Ngag- 19305. Two of the Ngor-pa monasteries in Bhutan were
dbang-yon-tan-rgya-mtsho's horses kept in a stable at founded by Nyag-re (or Nyag-rong?) Don-grub, the
Ngor actually died at this time;. same adept who identified the site of Ngor to Ngor-
Dam-pa Rin-po-che, roo, had on sevetal occasions chen before its founding. A great siddha, he is said to
rebuked the malignant rgyal-po spirit. During the have manifested three bodies at his time of death, one
~oundjng of the rDzong-gsar scriptural seminary sev- in each of three monasteries)! Bhutanese sources cred-
enteen years before in 1918, the same spirit had caused it him with the founding of two Sa-skya-pa tcmples in
obstacles.44 (Shugs-Idan was not specificaHy named, the norther region of Bhutan: Ri-tshogs dGon-pa and
but Dam-pa Rin-po-che's overcoming these obstacles Dol-ma-can.'i3 Another mastl:r of the Ngor-pa tradi-
..
rion, 'Phrin-las-rab-yangs, is said in a reccnt Bhutan Evidently also during his second visit, he decid-
history to have founded in the second half of the fif- ed to attack at Ngor the deity Shugs-ldan, who was
teemh century three other Sa-skya-pa monasteries in worshipped there as a minor protector. 5~ He
Bhutan: sPyi-zhing in Wang-yul, Shel-dmar dgon-pa in explained to some monks how harmful this deiry
sKyabs-khra, and sNe-ba dgon-pa in Shel-sna.,q was. He made liberal gifts and decided to use this
Every three years a lama was sent with several chance to expel the cult of Shugs-ldan from the
attendants from Ngor to Bhutan for a three-year term, monastery. This was one of the most important bat-
tc serve as head of the small Sa-skya-pa monasteries rles in what was to-become a lifelong crusade against
there, which then numbered three. That lama gathered rDo-rje-shugs-ldan. ~~
much rice and dried fruit, which he later brought to
One of the most important mgon-khang of rDo-
Ngor. One recent Ngor-pa informant suggested that
rje-shugs-ldan was the rTen-mkhar at Ngor.60
Ngag-dbang-yon-tan-rgya-mtsho may have gone to
Having made significant gifts to the various polit-
Bhutan in such an official capacity. 55
ically significant personages and to the monastic
community, he assessed the climate to be ripe for
the destruction of the mask of Shugs-ldan and the
institution of the worship of a rival bstan-srung.61
Second Visit to N gor
Helped by a single trusted monk-a disciple of the late
While Ngag-dbang-yon-tan-rgya-mtsho was away Klu-sdings rGyal-sras 'Jam-dbyangs-chos-kyi-nyi-ma
from Ngor, his cousin Phan-bde Ngag-dbang-mkhas- (I864 or 1872-1926)-N gag-dbang-yon-tan -rgya-
grub-rgya-mtsho held the abbacy for the appointed mtsho threw the "life stone" (bla rdo) of Shugs-ldan
three years. Then bCo-brgyad. Khri-chen's older half- from the roof of the eastern side of the central abbatial
brother, Thar-rtSe Byams-pa-nam-mkha'-kun-bzang- residence (bla brang gzhuniJ. People tater said that the
bstan-pa'i-rgyal-mtshan (1907-1940) of the Zhwa-Iu spot where the stone hit the ground seemed to be
sKu-zhang, became abbot in late 1939. That wimer, smeared with blood. He also removed the mask and
after serving for only four months in 1939-1940, the thangkas of the rgyl1f-po spirit to the far side of the lCags
young Thar-me abbot suddenly died during the break pass, and thus attempted to drive out that spirit.62
when the monks receiving the Path with Its Fruit at Shugs-ldan manifested his presence when Ngag-
Ngor traditionally went to visit Sa-skya. dbang-yon-tan-rgya-mtsho was carrying the cult
Returning to Ngor from Bhutan during this peri- objects away from Kgor. The horse, though sweating
od, the now very wealthy '''Brug mkhan-po" Ngag- and struggling, remained for some time as if frozen in
dbang-yon-tan-rgya-mtsho resided at the IDan-ma place, arrested by the deiry.63
regional dormitory. He made huge offerings, donating What can have pushed Ngag-dbang-yon-tan-rgya-
to the central administration of the abbacy (bla brang mtsho to engage in open "war" against that deity? He
gzhuniJ such things as ornate silk curtains for the saw Shugs-ldan as his personal enemy, blaming him
mandala-offering ceremonies of the "seven mandalas for causing the premature death of his previous life,
ofNgor" and also beautiful gnam-yol (bla re) hanging Phan-bde mKhan-po Ngag-dbang-kun-dga'-bstan-
brocade ornaments.s6 pa'i-rgyal-mtshan (I 863-1899).6'\ He also professed to
At Ngor, wealthy pam;ms sometimes donated fancy be the rebirth of dBang-sdud-snying-po (1763-
silk curtains (yo/ ba) for the annual ritual practice and 1806?), the thirry-third throne-holder of Sa-skya who
worship (sgrub mchod) of the seven mandalas. Those had pitted himself against Shugs-Idan and likewise had
offered by the thirrY-fourth abbot, dPal-ldan-chos-sky- nor lived to old age.";
ong (1702-1769) of the Phan-khang lama-pahce, for Ngag-dbang-yon-tan-rgya-mtsho's mother and twO
instance; were legendary. But the ones given on this siblings died mySteriously while crossing the Nyungka
occasion by Ngag-dbang-yon-tan-rgya-mtsho, made of La (?) pas~ in sGa-pa south of Khri-'du. Some said the
the finest Bhutanese silk, exceeded even thoseY three had been killed by Chinese, but no Chinese had
During his second stay at Ngor, Ngag-dbang-yon- been around at the time, and no human culprits were
tan-rgya-mtsho was displeased by the facr that his ever caught. It was later believed they had directly fill-
uncle Tshe-dbang-rin-chen's successor as business en victim to the vengetul Shugs-ldan.
manager (phyag mdzod), the monk 'Jam-dbyangs- For coercing or repelling Shugs-Idan, no lama was
bzang-po, still occupied that position, and he used his more powerful in those days than Ngag-dbang-yon-
influence to remove him. ran-rgya-mtsho. In J direct confrontation, the lama
could overpower him. But in the long run, the deity In 1940, the year of his return [Q Khams, both
was more powerful. because he was able to harm the u!lci<.:dGe-'dun and 'Jam-rgyal passed away. In sGa-
lamas family members, attacking and killing his moth- pa, Ngag-dbang-yon-tan-rgya-mtsho went to his
er and twO siblings.66 hnme monastery, Thub-bstan dGon-pa, south of Lab
in the late 1950s. when dPon 'Chi-med-rnam-rgyal monastery on the eastern side of the 'Bri-chu, and gave
was still a youth, Ngag-dbang-yon-tan-rgya-mtsho told religious teachings for awhile. Then he went to the
him many times, "One day you will be lord of this nearby rGya-nag Mani holy-spot, where he led the
land. At that time I am going to build a big memorial recitation of one hundred million Mani mantras.
srupa for my dead mother and two siblings, and you Then he went to Jyekundo. After that he went to
will suPPOrt the project, okay?" The young 'Chi-med- Nang-chen. and then returned to sGa-pa.
rnam-rgyal, being his disciple, promised he would.67 N gag-dbang-yon-tan-rgya-mtsho's iconoclastic
To this day, monks of the Ngor tradition consider success at N gor made him only more eager for anoth-
Ngag-dbang-yon-tan-rgya-mtsho's photo to be a very er victory against Shugs-ldan, whom he viewed as a
effective talisman against "that rgyal-po spirit. "68 Still, physical enemy.74 Ngag-dbang-yon-tan-rgya-mtsho
his victory was not as definitive as he would have was officially appointed by the Sa-skya throne-holder
wished. Afterwards a servant from the Phan-bde lama- Ngag-dbang-mthu-stobs-dbang-phyug of the Phun-
palace and a yak-herdsman from the Thar-me lama- csh.ogspalace 0900-1950, tenure 1935/36?-1950) to
palace went to that spot and retrieved the mask and the position of chief lama of 'Oam-thog monastery
other articles, bringing them back to a so-called" rgyal- ('Oam-thog Bla-ma), and his business manager (phyag
po residence."69 These objects were in the 1950s not mdzod) was appointed 'ltOam-thog dPon." But he did
enshrined within the monastic precincts, but in a not reside for a long period at 'Oam-thog monastery.
small shtine JUStoutside,7° Instead, he travelled here and there in northwest
After his dramatic reappearance from Bhutan, Khams to such places as Nang-chen and Jyekundo,75
N gag-dbang-yon-tan-rgya-mtsho was commonly Ngag-dbang-yon-tan-rgya-mtsho did, however, use his
referred (0 by the monks at Ngor as "the Bhutan authority at 'Oam-thog monastery to expel the cult of
Abbot" ('Brug-pa mKhan Rin-po-che). He did not Shugs-Idan, destroying the cult images and utensils.76
like to be called that, or later, in Khams, to be called Ngag-dbang-yon-tan-rgya-mtsho also intensely
the "Lab-kha mkhan-po." He would retort, "There is disijked the particular tradition within the dGe-lugs-
no [Ngor-pa] red throne (khri dmar mal in Bhutan or pa represented by Pha-bong-kha-pa, a lama who in
at Lab-kha-tshang. ''71 1940, a year before his death, continued his sectarian
After concluding his sumptuous offerings, Ngag- machinations. decrying to a Kuomintang governor
dbang-yon-tan-rgya-mtsho left N gor and went (via Sa- ("Lu'u Cun-krang") the fact that uncle 'Jam-dbyangs-
s"-l'a) to Lhasa. There he stayed at the home of his sis- rgyal-mtshan had published Go-rams-pa's works, and
ter. who was married to a crader named dGa' -ri Yon- even--oddly enough--criticizing the exposition of the
bzang. n In Lhasa he made offerings at the great Thirteen Great Indian Buddhist Works (gzhung chen
shrines of the holy ciry,73 bcu gsum) by mKhan-chen gZhan-dgis followers at
Oerge.77 But Ngag-dbang-yon-tan-rgya-mtsho's main
wrath was directed against the cult of the protector
rOo-rje-shugs-ldan-which Pha-bong-kha-p~ had
Return to Khams popularized in various dGe-lugs-pa circles. (In the
early 1940s gangs of young monks in certain dGe-
When going home to Khams, Ngag-dbang-yon-tan- lugs-pa dominated areas ofKharns such as Chab-mdo,
rgya-mtsho visited Nang-chen briefly, where he met Brag-g.yab and Lho-rdzong were causing so much
up again with his younger cousin Ngag-dbang- havoc through their Shugs-ldan group-"possessions"
mkhas-grub-rgya-mtsho. now also an ex-abbot of that the Central Government's governor of Khams
Ngor returning home. Ngag-dbang-yon-tan-rgya- [mOo-khams spyi-khyab] in Chab-mdo finally was
mtsho's paternal grandmother was from the 'Ozi- compelled to punish three ringleaders by flogging.'H)
phu-tshang. a family closely related to the Nang- Khri-'du bsKal-bzang-dgon was a venerable and
chen royal consort bOe-can-dpal-sgron, a daughter important Sa-skya-pa monastery in sGa-pa, founded
of the 'Ozi-mda'-tshang (gCen-ngar Jo-sras) family by Chos-rgyal 'Phags-pa (1235-1280) and the seat of
who had wed the Nang-chen king about tWOgener-
ations earlier.
the Yuan imperial preceptor sGa A-gnyen Oam-pa
Kun-dga'-grags (ca. 1230-1303). It housed about one
I
thousand monks ~llld was the m:lln Ngor-pa rgyal-mcshan, and that Shugs-Idan had then actually
monastery of Khri-'du, the other cwo being gDong- caused his early death at age chirty-six. He proposed co
sprad and dGon-gsar monasteries. Ngag-dbang-yon- descroy, if they would agree, che mask of this deity che
tan-rgya-mtsho used his influence here, toO, to eradi- next mormng.
cate the practice of rOo-rje-shugs-ldan. The invoca- Many of che monks feared the consequences of so
tion of rOo-rje-shugs-ldan as a protective deity was provocarive an act, and they were afraid of reprisals
not common in upper sGa-pa. Elsewhere in Khri-'du, from the angered deity. But being the disciples of the
at dGon-gsar-dgon, a handful cif monks invoked him, 'Brug-pa mkhan-po, they felc obliged to follow his
and at gDong-sprad monastery; none at all. Even most wishes. The next morning, after prolonged prayers, he
dGe-lugs-pa monks of sGa-pa worshiped other srung- led a procession of monks into the Protector's chapel
ma (for instance the monks who went to the Se-ra (mgon khan~. He took down a revered mask of che
IOan-ma regional dormitory), since the dGe-Iugs-pa deity from its shrine and carried it outside. He hurled
monasteries had been founded after forced conver- it into a bonfire and drew a pistol, shooting at the
sions of bKa'-brgyud-pa monasteries in the 1640s by mask numerous times. After annihilating the mask, he
victorious Mongol armies. BUt the old srung-ma, reentered the Protector's chapel and removed the ocher
notably A-phyi, had been retained from the formerly ritual articles, which he had the monks carry down to
bKa'-brgyud-pa establishments .. the banks of the 'Bri-chu and fling into the water.
As a former Ngor abbot, Ngag-dbang-yon-tan- Afterward, he reconsecrated che chapel to the deity
rgya-mtsho's prestige was tremendous, second only to Beg-tse. He defied Shugs-Idan to take revenge. When
the Sa-skya throne-holder. He used this in his crusade. nothing occurred, the monks lost faith in Shugs-Idan
He was also the guru of most people in Khri-'du, and accepted the new protective deity.83 In sGa-pa,
including even many non-Sa-skya-p~.79 Ngag-dbang-yon-tan-rgya-mtsho rhus stamped our
At bsKal-bzang-dgon there had been a small group the practice of rDo-rje-shugs-ldan, at least in Sa-skya-
of monks, forming less than one tenth of the monk pa circles, almost completely.
community, who privately invoked Shugs-ldan as a In about 1948 or 1949, when Dezhung Rinpoche
protector. They had learned the practice from a Ngor was on pilgrimage in central Tibet, Ngag-dbang-yon-
abbot who had visited the monastery. so The 'practice tan-rgya-mtsho the Lab-kha mkhan-po (as he then
was neither condoned nor supported by the central was known locally) gave the Path with Its Fmit (Lam
administration of the monastery. 'bras) instructions at Thub-bstan dGon-pa, his home
Ngag-dbang-yon-tan-rgya-mtsho eXplained to the monastery. Ie was the only time he gave the Lam 'bras
Khri-'du monks and people, "Shugs-Idan is no good. in sGa-pa.84
He is evil! He's not a protector, he's a ghost! He ha..~a Ngag-dbang-yon-tan-rgya-mtsho, as great Ngor
long history of causing harm. There's no use invoking abbot, was the highly respected guru of che Khri-'du Be-
a ghost!" In this way he convinced the monks to cease hu-rshang chieftain family,one of the twenty-five chief-
their practice, and removed all images and articles of tains under the Nang-chen king, led by dPon Nam-
worship from the monastery.Sl mkha' -rdo-rje. One day in about the early or mid-l 940s,
He did not need to expel the cult of Shugs-Idan when giving this noble family religious teachings, Ngag-
from his home monastery ofThub-bstan because the dbang-yon-tan-rgya-mtsho told the facher of the family,
cult had never gained a foothold there.s2 BUt at Thar- "I have a connection with your daughter Shes-rab-
lam monastery, the main monastery on the opposite dbang-mo from a former life. The Dakini's have proph-
side of the 'Bri-chu from his home, in which previous esied her as my consort. This will be of great benefit to
generations of his family down to his uncle 'Jam-rgyal sentient beings. Please give her to me as my bddg-mo."
had been monks, he expelled the cult of Shugs-Idan in dPon Nam-mkha'-rdo-rje, a proud and powerful
about 1948, acting in the absence of the monastery's chieftain, refused. Bur Ngag-dbang-yon-tan-rgya-
abbot, Dezhung Rinpoche, his distant cousin who was mtsho was cheir main guru. Some time later, when the
then at Sakya on pilgrimage. chieftain's younger brother died, Ngag-dbang-yon-t:m-
He summoned the monks and told them of his rgya-mtsho was invited co perform a great transfer-of-
campaign against Shugs-Idan. That deity, he said, was consciousness ritual ('pho chen). On that occasion,
nor a protector of religion, but rather an evil spirit who without gaining her father's permission, but without
destroyed the doctrine. He cold them that this deity her father's preventing it, he rook her as his consort.
- -
Brag-g.yab Thub-bstan-bzang-po (I 891/92- originally a poor monk, tWOcomrade monks from
1930/31), another direct pupil of gZhan-dga', came co Jyekundo helped suppot( him, including Bo-dar
Ngor after Mi-nyag A-dpal's death, staying co teach in rGyal-mtshan. Both of them had received the rGyud
ca. 1920-1921. When Bla-ma dGe-'dun arrived at sde kun btllS teachings from Oam-pa Rin-po-che ae
Ngor in ca. 1922, he took over, and Brag-g.yab Thub- rTa-nag" 10
bstan was invited e1sewhere.107 Bla-ma dGe-'dun's g.Yon-ru Rab-gsal acted as the head of [he small
tenure was not a great success, owing i.n part to his seminary from ca. 1946 until his own death (in ca. late
strictness as a tea::her. 1949/1950?). Then some of his advanced disciples
Twenty years later, a new attempt was made by two acted as teacher. In the mid-1950s mkhan-po A-pad
learned monks from Khams who had arrived at Ngor (Ku-se gSer-ljongs Yon-tan-bzang-po, b. 1927) came
in 1945: Bo-dar rGyal-mtshan (d. 1946) and g.Yon-ru to Ngor and was requested [0 revive the struggling
Rab-gsal (d. ca. 1949). Bo-dar rGyal-mtshan was from seminary, though with little support from the
Jyekundo in sGa-pa and was the senior of the two. monastery's central administration.
Shud-khud-pa bSod-nams-dbang-rgyal (1915?-ca. The seminary at Ngor always faced resistance and
1974/75), who served as Thar-me phyag-mdzod for was never widely appreciated. But in helping educate a
some years, was instrumental in organizing and few promising zhabs-drnng, it played an important
financing this attempt. He was an ex-monk who then role in the late 1940s.
maintained the home estate of the family (gzhis ka
bzhugs).108 He was concerned about the education of
his nephews, who included three Ngor zhabs-drnng. In
about 1945, after consulting with the other lama- Notes
palaces, he started up the classes and arranged -for the
teachers' salaries. The classes met in the Chu-'dus 1. The following account has been based primarily
regional dormitory. on oral sources, the most important of which were
The idea was not universally well received. Many interviews with Phan-bde Lhag-pa, May 5, 1994,
Ngor-pa monks had a sort of superstition that study of Bodhnath, Kathmandu (transcribed in part by T.
the scholastic texts was neither necessary nor useful for G. Dhongthog Rinpoche), and Khri-'du dPon
them. They considered themselves a "tantric college" 'Chi-med-rnam-rgyal by Carole McGranahan,
(sngags grwa tsha'lg) and not a "scholastic college" June 26, 1999, Majnu-Ka-Tilla, Delhi, kindly
(mtshan nyid gnva tshang). arranged by Mr. Tashi Tsering Josayma.
At first about thirty students attended, and then
the numbers steadily dwindled year by year. The stu- 2. Oezhung Rinpoche, Jam rgyal rnam fhar, p. 2a.
dents included at first the three zhabs-drnng. Khang- IOan-ma dPon-slob Ngag-dbang-Iegs-grub, some-
gsar Zhabs-drung Ye-shes-bstan-'dzin, and Thar-me times called "bKa'-'gyur-ba" in contemporary
Zhabs-drung bSod-nams-rgya-mrsho and Thar-rtse sources, was a lama of great importance for rhe
Zhabs-drung Kun-dga'. The latter was too young to Ngor-pa tradition in the mid-nineteenth century.
benefit much from the classes, so he was taken out and He was seriously considered for rhe Ngor abbacy at
given separate instruction. His older twO brothers con- least once, bur lacked the necessary wealth. His
tinued, and it was there that they got their basic edu- collected works comprised five volumes, including
cation in the Mahayana classicS,Io9 his sDom gsum j"am dbyangs bla ma'i dgongs rgyan
Bo-dar rGyal-mtshan died after about two years (composed Oerge, 1855) and numerous works for
(ca. 1946). He was then succeeded by g.Yon-ru Rab- tantric meditation practice that were included in
gsal. a learned scholar who had served at the the rGyud sde klm btus collection. See Khenpo
rOzong-gsar seminary as assistant teacher during the Appey et a!., p. 161, and O. Jackson (1983), p. 22.
tenure of sOe-gz.h.ung Chos-'phel (mkhan-po ca.
1936-40). He was a devout disciple of Legs-pa Rin- 3. Phende Lhakpa 1994.
po-che and had offered rull prostrations before sGa-
ston's residence at the 'Ozi-mda' gNas-gseb retreat 4. Phendc Lhakpa 1994. See also Oezhung Rill-
until his feet bled. He also performed prostrations poche, Jam rgyal rnam thar, p. 2a.
the entire way rrom Khams to the Lhasa Jo-bo. After
Legs-pa Rin-po-che's death in 1941, he also ofFered 5. Phende Lhakpa referred [0 Nor-lu's family as "A-
many butter lamps and other things. Though he was pho Legs-grub-tshang," but said [here may have
been an earlier ancescor-a father or grandfa- [6. E. Gene Smirh (1963), recording the assertion of
ther-with this same name. Dezhung Rinpoche. I have not found this yet in
Byams-pa-kun-dga' -bstan-pa'i-rgyal-m cshan,
6. According to Phende Lhakpa 1994, one of Nor-Iu biography of Byams-pa-kun-dga' -bstan-'dzin, bm
and Ring-Iu's sons, possibly no. 4, Ngag-dbang- his biography of Byams-pa-nam-mkha'-'chi-med,
tshe-ring, was commonly known as ICags-khra. pp. 87.2-88, mentions a provisional adoption of a
He wenr as an adoptive groom (mag pal to the rotating abbacy already in 1793 when dpon-slo b
Khri-'du Khar-tshang, and his son was the Zhe- Ngag-dbang-dam-chos at first did not accept the
'dzang monk dBang-'dus. abbacy. It will be possible to extract many more
details about the history of Ngor from the three
7. Phende Lhakpa 1994. biographies ofThar-me abbots of the 19th centu-
ry written by Byams-pa-kun-dga'-bstan-pa'i-rgyal-
8. Dezhung Rinpoche, Jam rgyal roam thar, p. 8. mtshan ::::1dKhu-na 'Jam-dbyangs-shes-rab-rgya-
mtsho's biography of Byams-pa-kun-dga' -bstan-
9. According to Phende Lhakpa 1994, another co- pa'i-rgyal-mcshan. Khu-na 'Jam-dbyangs-shes-
disciple under Bla-ma dGe-'dun at this time was rab-rgya-mtsho was a teacher of Blo-grer-dbang-
another of Ngag-dbang-yon-tan-rgya-mtsho's po, who printed all four biographies in the Lam
cousin, the Zhe-'dzang monk dBang-'dus, who was 'bras slob bshad.
the son of dGe-'dun's brother lCags-khra.
17. Byams-pa-kun-dga' -bstan-pa'i-rgyal-mtshan, biog-
ro. Ane Chime, September 1992. raphy of Byams-pa-kun-dga'-bstan-'dzin, p. 259.6.
II. Dagmo Kusho and Ane Chime, Seattle, September 18. Ibid., pp. 276-278.
1992.
19. Byams-pa-kun-dga' -bstan-pa'i-rgyal-mtshan, biog-
12. Dezhung Rinpoche, Jam rgyal roam thar, p. 44. raphy of rNal-'byor-bzang-po, pp. 426-428, men-
After dGon-chen mKhyen-brtse 'Jam-dbyangs- tions for instance che institution of a strict monas-
chos-kyi-dbang-phyug faced troubles at the Derge tic code in 1836 ac che suggestion of che Sa-skya
dGon-chen, he went co Len-steng monastery in khri-pa, and the resulting "revolt" of the Mi-nyag
sGa, where he became known as "sGa Len-steng khang-tshan.
mKhyen-bme."
20. Phende Lhakpa 1994.
13. Dezhung Rinpoche, Jam rgyal rnam thar, p_ 45f.
21. Kllu-na Pandi-ra dPon-slob 'Jam-dbyangs-shes-
14. E. Gene Smith (1963), p. 7. According to Phan- rab-rgya-mtsho in his biography of Byams-pa-
bde Lhag-pa 1993, Dezhung Rinpoche (1906- kun-dga' -bstan-pa'i-rgyal-mtshan, p. 585, men-
1987) was a youth, there had been talk thac he was tions that mKhyen-brtse-dbang-po and Ngag-
the rebirth of Phan-bde mKhan-po Ngag-dbang- dbang-Iegs-grub were boch considered for the
kun-dga' -bstan-pa'i-rgyal-mcshan (1863-1899), abbacy in 1851, bue were rejected because they
sixty-first abbot of Ngor in 1895-98. These lacked sufficient wealth. One assumes that both
rumors were stopped when che Sa-skya prelate were formally Thar-me zhabs-drung. According
Drag-shul-phrin-Ias-rin-chen recognized one of his to Dezhung Rinpoche, oral communication
sons (probably Ngag-dbang-kun-dga' -rgyal- 1979, in the next decades the author of that
mtshan, ca. 1903 or 1905-ca. 1940) as che latter's biography, Thar-rcse Khu-na 'Jam-dbyangs-shes-
rebirth. According to Thartse Gelong Tenzin, rab-rgya-mtsho (d. ca. 1894?), who was born in
Bodhnath, April 1999, Ngag-dbang-yon-can-rgya- sGa, served as dpon-slob and acting-abbot (khri
mcsho also claimed CO have been the rebirth of tshab) at Ngor. though he was never officially
dPal-ldan-chos-skyong and 'Gro-mgon dBang- installed as abbot. Buc in the opinion of
'dud-snying-po, Dezhung Rinpoche and his masters, he actually
deserved to be counted among the abbots at
I). Pon Chime Namgyal, Delhi, 1999. about number 59.
-
22. Lama Thamc Kunga, 1994. 3Q. Chobgye){inpochc 1994.
23. See also S. Carnahan and Lama Kunga Rinpochc 31. The record of teachings received (gsan yij) of H. H.
(1995), p. 16f. Sakya Trizin, vol. 1, p. 159, mentions, for instance,
that Dam-pa Rin-po-che Ngag-dbang-blo-gros-
24. sDe-gzhung sPrul-sku A-'jam (1885-1952) as a gzhan-phan-snying-po received the initiation for
youth was named by Phan-bde mKhan-po dPal- Nyang-ral's Gu-ru-drag-dmar and the Sarvavid-
Idan-blo-gros-rgyal-mtshan (1840-1900) to be the vairocana (Kun-rig) initiations from (1) Ngag-
rebirth of Phan-bde mKhan-po Kun-dga' -bstan- dbang-blo-gros-snying-po, (2) Brag-ri Zhabs-
pa'i-blo-gros' (1822-1884) and also Phan-bde drung Rin-po-che, and (3) 'Gu-zi Zhabs-drung.
Zhabs-drung, but the monks of his home The same record of teachings received, voL 1, p.
monastery in Li-thang sDe-gzhung, a branch of 165.3, lists Brag-ri Zhabs-drung 'Jam-dbyangs-
Na-Iendra, resisted vociferously. See Phrin-Ias- chos-lq'~-nyi-ma as a disciple of Ngag-dbang-bio-
chos-'phel, p. 49 (fol. 25a). In ca. 1925 or 1926 gros-snying-po and master of Ngag-dbang-blo-
the Phan-bde phyag-mdzod Zla-ba-nor-bu gros-gzhan-phan-snying-po in the lineage of the
attempted to name Tharlam Dezhung Trulku nine deities of Amitayus (tshe dpag med lha dgu).
(Kun-dga' -bstan-pa'i-nyi-ma 1906-1987) as Phan-
bde Zhabs-drung, but this was blocked by 32. A still later Khang-gsar Zhabs-drung who was an
Dezhung Trulku's teachers Ngag-dbang-nyi-ma important disciple of Dam-pa Rin-po-che was Ye-
and sGa-sron Ngag-dbang-Iegs-pa. shes-bstan-'dzin or Ngag-dbang-blo-gros-bstan-
'dzin-snying-po (1927-ca. 1956) of the Shu-khud-
25. Abbots no. 55, Khang-gsar mKhan-chen Ngag- pa family. See S. Carnahan (1995), p. 140, for his
dbang-bsod-nams-rgyal-mtshan (b. 1830s, d. photograph. He only survived his teacher by abom
1890s), tenure 1859-1866, and abbot no. 56, three years.
Khang-gsar 'Jam-dbyangs-shes-rab-rgya-mtsho (d.
1873?), "seven-year tenure" (1866-c. IS70?], seem 33. Phende Lhakpa 1994.
to have been the last of the original Bla-brang
dKar-po lineage of Khang-gsar. 34. Phende Lhakpa 1994.
28. According to Chobgye Rinpoche, 1994, the first 37. Blo-gter-dbang-po, p. 646 (ya 76b).
candidate Ngag-dbang-mkhyen-rab-'jam-dpal-
snying-po proposed to identify as sprul-skll was 38. According to Tharrse Lama Kunga. oral informa-
the Zhwa-lll son who later became Thar-rtse Wa- tion, dBu-gdugs sKu-ngo may also haY<:been relat-
f:! Zhabs-drung (and eventually Thar-nse abbot) ed to the Zhwa-Iu sKu-zhang.
Byarns-p a-nam-mkha' -ku n-bzan g-bstan -pa' i-rgral-
mtshan 0907-1940). 39. The "Byang-chung mkhan-po" was called by
Phende Lhakpa 1994 "Byang-chen bla-ma" or
29. E. Gene Smith (1%.3). foutnote 21. "Byang-chcn [shong-dpoll." He had it husiness
fUllction and Ilot a religiuus om:.
40. Phendc L1ukpa 1994. 61. Phende Lhakpa 1994.
41. Chobgye Thrichen Rinpoche, Bodhnath 1994. 63. Pan Chime Namgyal, Delhi, 1999.
47. Phende Lhakpa 1994. 70. Lama Tharrse Kung •••..;. ••l information, 1999.
48. M. Aris (1979), p. 274. 71. Tharrse Gelong Tenzin, Bodhnath, April 1999.
49. Thartse Gelong Tenzin. Bodhnath. April 1999. 72. Phende Lhakpa 1994. According co S. Khedrup,
New Delhi, March 1996, Ngag-dbang-yon-tan-
50. E. Gene Smith (1963), p. 7. rgya-mtsho also had some sisters who were nuns,
one called A-ne bZang-mo.
51. Ibid., p. 9.
73. Phende Lhakpa 1994.
52. Tharrse Gelong Tenzin, Bodhnarh, April 1999.
74· E. Gene Smith (1963), p. 7.
53. M. Aris (1979), p. 196.
75. Phende Lhakpa 1994.
54. Ibid., citing dGe.'dun-rin-chen, Lho phyogs nag
mo'i ljongs kyi chos 'byung, foJ. 89a-b. 76. Dezhung Rinpoche, as r..:rorded by E. G. Smith
(1963), p. 8.
55. Tharrse Gelong Temin, Bodhnarh, April 1999.
77. Pha-bong-kha-pa's letter, preserved in his collected
56. Phende Lhakpa 1994. works, is quoted in T. G. Dhongchog (1979), Dus
kyi me 'char (The Timely Flame), pp. 116-117.
57. Tharrse Gelong Tenzin, Bodhnath, April 1999.
78. S. Carnahan (1995), pp. 88-89, 91-92. After his
58. The sources are unclear. bur seem ro indicate that arrest, the fourth ringleader, Brag-g.yab Bla-ma
Ngag-dbang-yon-ran-rgya-ll1rsho tried co expel Lam-rim, expressed his sincere remorse, saying he
Shugs-Idan from Ngor in 1935 or 1940. Accord- had become "like an old dog running with a pack
ing ro Pan Chime Namgyal, Delhi, 1999, he of young hounds" and had gone against the prin-
attempted this in 1957, during his last visir to ciples of the Buddhadharma. He was noe Hogged
Ngor, which was probably roo lare. bur was allowed to go into retreat (ibid., p. 93).
96. Ibid. This was during the first decade of the reign Carnahan, Sumner, with Lama Kunga Rinpoche
of the third king of Bhutan, 'Jigs-med-rdo-rje- (1995). In the Presenceof My Enemies: Mem-
dbang-phyug. reign 1952-1972. oirs of Tibetan Nobleman Tsipon Shugupa.
S<!IHaFe. Clear Light Publishers.
97. Pon Chime Namgyal. Delhi, 1999. Jackson, David (1983). "Commentaries on the Writings
ofSa-skya Pandi-ta: A Bibliographical Sketch,"
98. Ibid. TibetJournaL Vol. 8-3 (1983), pp. 3-23.
99. Later, during the Communist "srruggle sessions," ---- (1997). "A Reviver ofSa-skya-pa Scriptural
the head lay-tantrika (sngags-pa) was accused by a Studies in 20th-Century Ccnrr:ll Tibet," in
local layman of dancing at this time with the othcr S. Karmay and P. Saganr, cds., Les habitants
lay-tantrikas. The latter looked his accuser in the eye du Toit du monde. Recherches sur la haute
and retorted: "Yes, I did dance with the lay-tanrrika Asic no. 12, pp. 139-153. Nanrerre, Societe
group, but you danced in the laymen group!" d' ethnologic.
Nebesky-Wojkowirz, R. de (1965). Oracles and skya Lam 'bras Literature Series. Vol. 7, pp.
Demons a/Tibet: The Cult and Iconography of 346-524 (ja 173b-261 b).
the Tibetan Protective Deities. The Hague.
Reprint: Delhi, Book Faith India, 1993. N gag-dbang-kun-dga' -theg-chen-dpa1-' bar, Sa-skya
Khri-'dzin. dPal sa skya pa chen po mgags
Smith, E. Gene (1963). "Notes on the History of the 'chang ngag dbang kUll dga' theg cben dpaL
Cult of Rdo- rje-shugs-ldan." Unpublished 'bar phrin las bsam 'phei dbang gi rgyai po 'i
paper pre~ented to the Inner Asia Colloqui- thob yig rin chen nor blt'i phreng ba. The
um, University of Washington, on July 25, record of teachings received of H. H. the
1963. University of W'ashingwn Archives, present Khri-'dzin of Sa-skya. 2 vols. New
accession no. 85-42, box 6. Delhi, T. G. Dhongthog, 1977.
----. [Part 2: Biography of Byams-pa-kun-dga'- Blo-gter-dbang-po, Ngor dpon-slob. Shri C wlfm pa'i
bstan-'dzin.] Lam 'bras slob bshad. Sa skya gdan rabs nor bu 'i phrCl/g ba 'i zhal sk(mg bdud
Lam 'bras Literature Series. Vol. 7, pp. 148- wi'i thigs phreng 1= Ngol' gdilll mbs k/;(/ skong].
345 (ia 74b-173a). In The Tshogs-bshad hi/ditioll of the SII-SkVi/
I
Lam-'bras, vol. 4, pp. 595-651 (ya la-79a).
----. [Part 3: Biography of rNal-'byor-'jam- Dehra Dun, Sakya C:nrrc. 1983.
dpal-bzang-po.] L1.m 'bras slob bshad. Sa