Moreover, in the prophesies of such celebrated masters as Rigdzin Duddul Dorje (Rig-‘Dzin bDud-‘Dul-rDo-rJe), Terchen Longsel Nyingpo (gTer-Chen kLong-gSal-sNying-Po), Taksham Nuden Dorje (sTag-Sham Nus-lDan-rDo-rJe), Situ Pema Nyinche Wangpo (Si-Tu Padma Nyin-Byed-dBang-Po) and many others, the following details are clearly mentioned:

A son was born to Mr. Khangcik Gonpo (Khang-gCig-mGon-Po) and Mrs. Sersangsa Sonam Kyi (gSer-bZang-bZa’ bSod-Nams-sKyid). From the moment the child entered the womb, his parents had many extraordinary waking and sleeping experiences, and many of the sacred objects in the area manifested wondrous signs.

From the universal primordial ground, the spontaneously-accomplished natural condition sprung from nothingness which defies all extremes, there arises in one's perception form and emptiness, uncompounded, appearing as an ocean of miraculous Buddhas; the play of the five wisdoms appears just as the moon shining in the sky appears reflected unobstructed in a vessel of water. 

Thus the karma and prayers ripened simultaneously in the region of Kham known as Adzi Nyak, in Delong (bDe-kLong) at the center of a vast expanse of bliss and happiness. The child was born on the tenth day of the ninth Tibetan month in the Male Fire Mouse year (1816) of the fourteenth Rabjung. 

The sky was filled with rainbow light and a gentle light of large and tiny circles fell like strings of pearls. The land was filled with sweet fragrances in all directions, and the melodious sound of crashing cymbals was heard. Many flocks of vultures circled over the yak-hair tent seeming to perform a sacred dance. When the milk was churned, thirteen tormas of butter emerged. 

As soon as he was born, the child sat in full lotus posture and after uttering "Ami Deva" (Om Amideva Hrih) and "Siddha" (Om Ah Hum Vajra Guru Padma Siddhi Hum) three times each spoke thus: "I am the mind incarnation of Orgyen." His uncle, Lama Kunzang (Kun-bZang), offered him the name Tashi Dondrub (bKra-Shis Don-‘Grub). Moreover, many saints spoke words of praise and many people personally witnessed the dakinis and Dharma protectors playing with him and venerating him with adoration.

When mother, father and child proceeded to the Sacred Place of Clear Sound, canopies of rainbow light appeared in the atmosphere and everyone heard the sweet sound of crashing cymbals. The Great Saint himself had many visions. His two little feet left impressions in the rock which are visible even today. 

Weariness with samsara and the resolve to achieve liberation, love and compassion were constantly and naturally present [in his mind], and even without studying them he knew the three scripts of Uchan (dBu-Can), Ume (dBu-Med) and Lanja as well as Urdu. When he went to meet King Lingje Gesar, he [performed as a] storyteller and subsequently became known as Tashi Dondrup the Storyteller. 

He had vivid knowledge of many of his previous lifetimes, and the Buddhas and Bodhisattvas in the pure realms of the ten directions appeared to him in visions and made prophesies. He established many sentient beings of the six realms on the path to liberation.

The dakinis and Dharma protectors instructed him in all the beneficial and harmful actions, and although he possessed unimpeded strength and power, he adhered to the law of cause and effect with care and precision for the sake of demonstrating such to others, never once forsaking the welfare of beings. 

While receiving oral transmission at his Uncle Tala's (sTag-bLa) monastery, the dakinis made this prophesy and appeared to him in corresponding visions: "This sacred place, reknowned as Kalsang Sangye Choling, a wondrous temple heaped with auspiciousness, will equal the Glorious Dharma Wheel of Samye."

Although he appeared a mere child at that time, in reality he pervaded all the realms of Samsara and Nirvana and performed incomprehensible deeds in accordance with the enlightened wisdom of the Sutras and Tantras, manifesting as a supreme saint whose nature is beyond the scope of ordinary judgment.

His father, Gonpo, and his siblings then passed away, and nearly all the wealth and possessions of his secure, upstanding and influential family home was donated to support virtuous causes. The remaining buildings and possessions were all stolen and repeatedly plundered by thieves, leaving them suddenly in a state of wretched poverty, much like what happened to the Great Saint Milarepa. 

Even now, just hearing the story makes one's eyes fill with tears. Mother and son were reduced to beggary and, adopting the life of mendicants, wandered the land begging for alms, simultaneously working for the benefit of beings.

Whenever demons and samaya spirits attempted to create obstacles, not only were they unable to pose a threat but, like oil being dumped onto a fire, their attempts became supports for spiritual progress [for mother and son]. Following a vision of Sublime Avalokitesvara in which he bestowed upon him a prayer wheel and told him to work for beings' welfare, he established many beings of the form and formless realms in the state of purity.

When he turned fifteen, he listened to many teachings from his uncle, Kunsang Dudjom (Kun-bZang-bDud-‘Joms), among others a Hidden Treasure Tara Teaching and Nyingthig (Nying-Thig).

From Lama Sonam Tsultrim (bSod-Nams Tshul-Khrims), Khyentse Yeshe Dorje (mKhyen-brTse Ye-Shes rDo-rJe), Namgyal Dongak Tenzin (rNam-rGyal mDo-sNgags bsTan-‘Dzin), Trosur Kalsang Deutsen (Khro-Zur bsKal-bZang lDe’u-bTsan) and many other holy beings, he received many empowerments, oral transmissions, instructions and guidance in the practices of channels and energies. 

When he received empowerment and oral teaching from the Mahasiddha Pema Gyurme Sangye (Padma-‘Gyur-Med Sang-rGyas), he was given the name Pema Duddul.

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DEEDS TO BENEFIT ALL BEINGS
The Great Saint himself, adhering to the simple life of a renunciate, never lived in one place for long, but stayed instead on mountainsides, along riverbanks, in dense forests and caves. Everywhere he went students gathered around him like bees to a flower, and he became known as the One-House Camper, Khangcik Garba (Khang-gCig sGar-Pa). 

He instigated widespread expansion of the sect of white-clad, long-haired Ngakpas, Kusali tantrikas in possession of the three sets of vows. In addition, he hoisted higher and higher the Victory Banner of the Clear Light Vajra Core Dzogchen Heart Essence Teachings.

The local chieftain of the petty kingdom of Nyak and his son, as well, honored him with faith and reverence. During the period when the aristocratic landlord Punrabpa governed Nyak, the petty chieftains of the district were in disharmony and waged a great battle.

The Great Saint mediated between them and restored peace to the region, in return for which he was presented with a great number of guns and valuables. He had the guns destroyed and dumped into the river, and the valuables were donated to the government. 

The Great Protector, His Holiness the Twelfth Dalai Lama Trinley Gyamtso (sKyabs-mGon Phrin-Las rGya-mTshos), presented him with a golden letter, golden stamp and accepted him as his revered teacher, offering him land and government estates for the monastery. Fifteen hundred pounds of barley to be sown on the land were contributed for use until the death of his nephew, Garab Dorje. 

From that time on, the display of weapons was forbidden at the monastery, even in the side temple where the fearsome protector deities were housed. Moreover, an order was laid down stating that no guns were allowed to be kept in any of the other monasteries in the region.

As prophesied, many holy lamas of the Sakya, Kagyu and Gelug sects, including Karmapa Khakhyab Dorje (Karmapa mKha’-Khyab rDo-rJe), became like-minded in view, creating the auspicious condition of nonsectarianism between the New and Ancient Translation Schools. Masters of the Kathok , Palyul, Shechen and Dzogchen monastery lineages bestowed upon each other empowerments and exchanged teachings and spiritual instruction. Jasi Dechen Monastery, Jasi Jomo Tsogyal Monastery, Zur Jomo Dechen Monastery, Gojam Monastery and Samten Monastery were erected; restoration was done on Shiwa Lhatim Monastery and Chagdud Orgyen Ling, and the foundation land of the Bon monastery Yeshe Podud was consecrated. 

In this way, [the Great Saint] performed deeds of the three Dharma Wheels and vastly benefited the Dharma and beings.

"Deluded activities springing from ambitions for this life; imitation virtuous actions of the eight worldly dharmas; meaningless chatter about "the view"; mistaken meditation; insane, disturbed behavior; sectarian discrimination; benefiting others for the sake of one's own profit and fame--be rid of all of them. They will never be the cause of Buddhahood. 

Crush the head of the eight worldly dharmas. Renounce the activities of this life. Don't be proud and superior, practice the Secret Mantra in secret. Mix your mind-stream with compassion and the twofold benefit of self and other will be spontaneously accomplished- then this old man's hopes will be fulfilled. 

It is said that Padma Sambhava sleeps at the door of the faithful, and the same applies to me. Don't err ! Don’t err ! Work hard! " He concluded with a recitation of the verse which begins, "In all my rebirths may I be inseparable from the sublime lama..." and other prayers, and said, "Sew me inside my tent and for seven days no one is allowed to come."

He continued the Dharma teaching of the precious Great Saint, and with the help of innumerable holy lamas erected a two-story reliquary stupa on the grounds of Kalsang Monastery. The hair, fingernails and clothing were sealed inside.

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All photos by Carmen Meinert, who has
 graciously authorized their use by the Center.