Biography of Pema Dudul

A BRIEF BIOGRAPHY OF THE
LINEAGE FOUNDER OF KALSANG MONASTERY, TIBET
DRUBJE  PEMA  DUDUL
1816 - 1872
BY THE CENTER FOR DZOGCHEN STUDIES TRANSLATION GROUP

STATUES OF DRUBJE PEMA DUDUL AND HIS TWO HEART SONS.
ON DRUBJE PEMA DUDUL'S RIGHT SIDE IS HIS SUN LIKE HEART SON RANG
RIK DORJE. ON HIS LEFT SIDE IS HIS MOON LIKE HEART SON SONAM THAYE.
Pema Dudul Statue Larger Image

PHOTOS 1   PHOTOS 2   PHOTOS 3   PHOTOS 4   PHOTOS 5   PHOTOS 6   PHOTOS 7

HOMAGE TO THE GURUS!
Dwelling neither in Samsara nor Nirvana, the all-pervasive nature of mind,
Sphere of the illusory network of diverse appearances, the sky-like scope
of spontaneously-accomplished primordial wisdom,
Knowing my own nature to be inseparable from this,
I prostrate.

The sunrays of grace, radiating one thousand perfect Buddhas,
Incarnation of Pema Totreng (PadMa Thod-Phreng), 
Subduer of the Demon Force (bDud-‘dul),
Sole friend and protector of beings in this era of the five degenerations,
I beseech you to remain forever in the lotus lake of my heart.

Ordinary beings cannot fathom the minds of Buddhas.
Who is justified to appraise such immeasurable deeds? 
Who amongst the unfortunate apprehends Samsara’s precipitous cliff?
I humbly request the Lama to purify the faults of my mind.

The stiff leather drum of this modern degenerate age,
When struck by the drumstick of the Buddha’s progressive teachings,
Resounds with unbearable noise, devoid of any harmony.
Holy ones, revitalize us and erase our stains.

SETTING FOR KALSANG MONASTERY
What follows is a brief historical account of the Victorious Eastern Kalsang Sangye Choling (the thousand Buddhas of virtuous kalpa, bsKal-bZang Sangs-rGyas Chos-kLing) , abode of the Great Secret Mantra Early Translation School of the Clear Light Great Perfection. 

This monastery is situated in the lower region of Dokham (the composed name of Amdo and Kham, the whole of East Tibet, mDo-Khams) in the Snowland of Tibet, in the center of the Nyak Adzi Rong (Nyag-A-‘Dzi-Rong), a valley of medicinal herbs.

This place, surrounded by natural beauty and grace, is known as Shanglang Drakar (Shang-Lang-Brag-dKar), White Boulder Sword, or Ne LhangLhang Norbu Yantse (gNas-Lhang-Lhang-Nor-Bu-Yang-rTse), Sacred Place of Clear Sound, Crest of the Jewel. 

In Sangye Lingpa (Sangs-rGyas-gLing-Pa)’s Prophetic Account of Sacred Places, he writes, 

"The Snow Realm of Tibet is a lotus garden of holy places; 
Among these, the Sacred Place of Clear Sound is like an Udumbara."

Also, in the Great Saint Pema Dudul (Pad-Ma-bDud-‘Dul)'s Prophesy of Hidden Treasures, he writes, 

"In the wondrous southern sphere in the East of the Land of Snows,

In the hidden land between Mount Rongchen (Rong-Chen)
and Mount Borragang (‘Bor-Ra-sGang),

A conch-colored crystal rock pierces the sky known as Sword Boulder or
White Boulder Sky Fortress or especially as Jewel Crest of Clear Sound.

There dwells the inconceivable divine assembly of gods and deities.

There the three divine protectors (Manjusri, Avalokitesvara and Vajrapani),
the Second Buddha (Guru Padma Sambhava) and many others have
performed  innumerable miraculous displays of accomplishment. 

Merely seeing, hearing, recalling or touching this
place brings one to complete realization. 

It is a holy place where the rainbow body
and dakini's heaven can be attained."

The wondrous landscape is adorned with much great natural beauty. The three divine protectors and the Three Ancestral Spiritual Kings, Master Padma Sambhava, the Great Translator Vairochana, Dakini Yeshe Tsogyal (Ye-Shes-mTsho-rGyal), Nyangwen Tingdzin Sangpo (Nyang-Ban-Ting-‘Dzin-bZang-Po) and others personally stepped upon this land, miraculously concealed treasure-teachings, subjugated the local gods and spirits and made them protectors of this sacred place.

For the sake of the propagation of the Buddha’s doctrine and the happiness of all sentient beings and the people of Tibet in particular, a profusion of great deeds were performed. There is a self-arisen image of Guru Rinpoche in the famous form known as "Overwhelming the Universe with Glorious Lustre" and a footprint of King Ling Gesar's (gLing-Ge-Sar) horse.

The saintly father and son, Lord Marpa and Milarepa, came to this place by mystical means, and the cave where they stayed, called Valley of the Cotton Clad (Ras-gShong), can still be seen today. A stupa called "Vanquishing the Proud Spirit", a stupa built by Vairochana and a stupa built by Garwa Tongtsan are all built around or nearby the monastery.

The monastery is situated in the southern section of this sublime holy area, and distinctive features of its particular location are described in The Prophesy of Hidden Treasures by the Great Saint (Pema Dudul) himself:

"Prophesied by Buddha, Kalsang Sangye Ling is cradled
thus by the eight directions:

To the East, all the mountains are white and smooth, a sign
of the absence of illness, evil and fearsome spirits.

To the South, the mountains, rivers and forests are vast and bountiful,
a sign of a rich expanse of excellent copious virtue.

To the West, the mountains are red and crescent-shaped, a sign of
victory over the three realms and the three worlds.

The northern mountains are high, rugged and ominous, a sign of
completely expelling all enemy delusions and hindrance-causing demons.

The mountain behind is like a great lion leaping into the sky, a sign
of attaining fearless freedom from birth and death.

The mountain to the right is like a ritual arrow braided with
rainbow ribbons, adorned with a mirror, a sign of the magnificent
glory of the mundane and supramundane attainments cascading down.

The mountains to the left are like banners of victory hoisted high,
a sign of the unfurled and ever-flying Victory Banner of Buddhism.

The rocky foothills are like a great multi-tiered throne, a sign that
the adamantine throne will endure for hundreds of Kalpas.

In the center of the rock mountains is a treasury of diamonds,
a sign that all opposing forces will by conquered.

The big village in the front meadow is shaped like a mandala, a sign of
the perfect accumulation of both meritorious action and spiritual insight.

The eighteen mountains in front seem to be bowing down with reverence,
a sign that all beings venerate [this monastery] with fervent devotion.

All the foothills are arranged like rows of stupas, a sign that the
unchanging Buddhist doctrine will flourish until the end of the Kalpa.

The shadowy slopes half-way up the mountains are like fluttering
black prayer flags, a sign that the local spirits have all been
subjugated and bound to the Dharma as protectors.

All the mountain peaks are like white silk curtains, a sign that
the dignity of the gods of virtue has triumphed [over evil].

The passage on the mountain behind is like a causeway
stretching upwards to heaven, a sign that all beings
without exception will ascend to the Akanishta heaven.

From the right flows a river of nectar from the god realms, a
sign of the quintessential blessing of the Vase Empowerment.

From the left flows a river of nectar from the Naga World,
a sign of the complete bestowal of the naga attainments.

The lower terrace sloping up the mountain is like a carpet, a sign
that all the entrances to rebirth in the lower realms are sealed.

The mountain ridge behind is many miles long, a sign that the
life spans of the lineage holders will be long and unobstructed.

From the right flows a river the color of a blood-red ruby, 
a sign that the witches and dakinis will bestow their attainments.

From the left flows a river the color of a kumu water lily, a sign that
the fearless heroes of the Father Tantras will grant their attainments.

On the lower terrace the two rivers flow together, a sign
of the great bliss of the union of wisdom and compassion.

From the East flies a golden bird riding a turquoise dragon, a sign
of the continuity of the luminous clear light of primordial wisdom.

From the South comes a sound like the golden drumbeat of summer, a
sign of having achieved the mighty fearless state of the Victorious Vajradhara.

Looking North it is as if lion cubs are frolicking in the snow, a
sign that many fortunate disciples will attain profound realization.

Those who see, hear of or visit this realm, adorned with innumerable
qualities such as these, shall obtain the seed of Bodhicitta."

DHARMA LINEAGE
Concerning the successions of abbots of this monastery, many centuries ago the residents of northern Minyak (Mi-Nyag) moved to the southern and eastern regions of the district. Even today residual traces of their dialect can be detected; for instance, Drakmargo (Brag-dMar-‘Go) is pronounced Rakmargo. 

It was here that the omniscient Dharma lineage of Kunkhyen Kathokpa (Kun-mKhyen-Kah-Thog-Pa) gradually spread, and quite a few hermitages and lamaseries were established, including Anya Tsang (A-Mya-Tshang), Takpung Tsang (sTag-dPung-Tshang), Dudjom Tsang (bDud-‘Joms-Tshang), Riktsal Tsang (Rig-rTsal- Tshang), Tsolmyi Gyamtso Tsang (Tshogs-gNyis-rGya-mTsho-Tshang) and Gyurme Wangchuk Tsang (‘Gyur-Med-dBang-Phyug-Tshang). 

Each residence had its own particular assemblage, traditional offering ceremonies and anniversary celebrations, complete sets of statues, ritual implements and other necessities.

However, this period in history is long past, and much has changed during the passage of time. These days, not only are there no reliable extant historical documents, even oral historical accounts are rare. There is an image of Palden Lhamo (dPal-lDan-Lha-Mo) constructed by the early lineage masters of Kathok which is definite testimony to the existence of Kathok's Dharma lineage. It was purely patrilineal. 

If we consider Anya Tsang, for example, there is an unbroken bloodline succession of lineage holders originating with Lama Loden (bLo-lDan) and passed successively on to Sonam Chokdrup (bSod-Nams-mChog-Grub), Pema Dondrub (Padma Don-‘Grub), Pema Lhundrup (Padma Lhung-Grub), Chogyal (Chos-rGyal), Lhaphel (Lha-‘Phel), Drubchok Karma Palden (Grub-mChog Karma dPal-lDan), Sonam Tenzin (bSod-Nams-bsTan-‘Dzin), Sonam Palden (bSod-Nams-dPal-lDan), Chime (‘Chi-Med) and finally to Sonam Togyal (bSod-Nams-sTobs-rGyal). 

At Tsigukma Labrang Tokma Tsang (rTsi-Gug-Mo bLa-Brang Thog-Ma-Tshang), the unbroken lineage of lamas has passed from Sonam Gyatso (bSod-Nams-rGya-mTsho) to Sonam Wangchuk (bSod-Nams-sTobs-rGyal), Sonam Chopel (bSod-Nams-Chos-dPal), Pema Kunsang (Padma Kun-bZang), Sonam Thaye (bSod-Nams-mTha’-Yas), Sempal Dorje (Sems-dPal-rDo-rJe), Kalsang (sKal-bZang), Pema Tenzin (Padma bsTan-‘Dzin) and finally to Sherab Oser (Shes-Rab-‘Od-Zer).

EARLY LIFE OF PEMA DUDUL
The founder of this particular [Kalsang] monastery, the exalted Saint Pema Dudul, the Rainbow Body of Lhangdrak (Lhang-Brag), is described thus in Cadu Sherab Gyaltsan's (lCags-mDud Shes-Rab-rGyal-mTshan) prophesy entitled The Crystal Mirror: "The mind emanation of Pema of Uddiyana (O-rGyan) will appear from the Jewel Rock bearing the name Dudul (bDud-‘Dul). In this Uddiyana sphere the Victory Banner of Buddhism will be unfurled."

NINE YEARS IN LHANG DRAK CAVE
When he was thirty years old in the year of the Male Fire Horse (1846), he went with some friends to the Eastern Wood Door Snow Fence to meet Mahasiddha Choying Rangdrol (Chos-dByings Rang-Grol). While he was visiting the lama, Vajradhara appeared to him in human form. 

DE CHEN BAR LONG CAVE ON LHANG DRAK MOUNTAIN.
DRUBJE PEMA DUDUL RETREATED IN THIS CAVE FOR
 NINE YEARS AND ATTAINED BUDDHAHOOD.
De Chen Bar Long Cave Larger Image

Like a vase being emptied into him in its entirety, he was given the empowerments, instruction and personal guidance in the Ground, Primordially Pure Trekchod, and the Path, Spontaneously Accomplished Leapover. 

Afterwards, in accordance with the lama's prophesy that if he practiced in Lhang Drak, the Sacred Place of Clear Sound, he would attain confidence in liberation in this very lifetime and accomplish vast benefit for beings, he returned to Lhang Drak.

Renouncing fully the eight worldly dharmas of this life and all actions concerned with profit, fame, power, wealth and religious pretension, he sealed himself into a cave called Blazing Expanse of Great Bliss in the southerly direction of Lhang Drak and stayed there for nine years. For the first three years, he sustained himself on meagre amounts of water and solid food. 

For the subsequent three years, birds of prey and songbirds offered him medicine, bees offered him honey, and he practiced essence extraction in accordance with a hidden treasure teaching he himself revealed called Sky-Encompassing Self-Liberation (Kha’-Khyab Rang-Dro). 

During the final three years, he no longer needed to rely on substantial nourishment and sustained himself on meditative concentration. He gained firm stability in the wisdom of original purity which recognizes all phenomena within Samsara and Nirvana as a great primordial network of mirages appearing in one's own perception. 

All phenomena condensed within Samsara and Nirvana appeared as a reflection of spontaneously-accomplished wisdom. He no longer depended on the four external elements or relied on the internal body of flesh and blood. Illusions faded into the empty expanse. He became a realized saint with dominion over appearance and existence.

In accordance with the Great One of Oddiyana's prophesy, he brought forth religious objects representing the body, speech and mind of the secret profound teaching entitled Sky-Encompassing Self-Liberation. The sacred site where the sublime golden sure teaching was brought forth is known as "Hidden Treasure Steppe" or "Plain of Prosperity and Happiness." 

In front is a white boulder resembling a sleeping elephant upon which is written the letter AK, an indication of the treasure location which remains visible even today. Samsara and Nirvana appeared to him as clearly as the palm of his hand, and all appearance and existence arose as an illustration [of emptiness].

Having obtained the ability to issue forth emanations, he composed commentaries on many texts, including Sky-Encompassing Self-Liberation (mKha’-Khyab Rang-Grol), A Summary of Buddha's Sutra and Mantra Teachings (mDo-sNgags bKa’-‘Dus), Heart Essence of the Great Perfection: the Song of the Vajra (rDzogs-Chen sNying-Thig rDo-rJe’I sGra-dByangs), Katang , Self-Liberation of Whatever Arises (bKa’-Thang Gang-Sher Rang-Grol), A Billion Buddhas in A Billion Worlds, and A Billion Lotus-Borns. At present, however, a mere seven of these volumes remain.

FIRST PHOTO PAGE
 1A: View from De chen Bar Long Cave. Drubje Pema Dudul’s mother lived on this side of the mountain. Drubje Pema Dudul vowed to attain Buddhahood so he could liberate all sentient beings, who are like his own mother. 1B:  A cave in the south part of Lhang Drak Mountain were Drubje Pema Dudul retrieved the Terma Kha Khyab Rang Dro (Sky Encompassing Self-Liberation). 1C:  From this cave on Lhang Drak Mountain, Drubje Pema Dudul retrieved the Dzogchen Nying Thig Dorje Dra Jang (Heart Essence of the Great Perfection-The Song of the Vajra) and other Termas. 1D:  Drubje Pema Dudul’s description of Lhang Drak Mountain; this mountain appears like a lion leaping into the sky.

SECOND PHOTO PAGE
2A:  Drubje Pema Dudul used his finger to write the mantra Om Mani Pema Hum on this rock, which is near Kalsang Monastery. 2B:  Drubje Pema Dudul used his finger to write the mantra Om Mani Pema Hum on this other rock, which is also near Kalsang Monastery. 2C:  Lhang Drak Mountain contains Drubje Pema Dudul’s footprint. 2D:  This fissure in Lhang Drak Mountain was wide open prior to Drubje Pema Dudul’s nine year retreat. At the end of Drubje Pema Dudul’s retreat, he attained Buddhahood. As he attained Buddhahood their was a resounding sound in the mountain announcing that the three gates to the lower realms had been sealed by Drubje Pema Dudul and then this fissure in the mountain instantly sealed itself.

FOUNDING OF KALSANG MONASTERY
On the tenth day of the third Tibetan month of the so-called "Wrathful" Iron Monkey year (1860), in accordance with earlier predictions, the land where the temple was to be erected was consecrated. The sky was filled with rainbows and points of light, and a fine rain of sleet descended like flowers from the atmosphere. Aromatic scents wafted from every direction, cymbals crashed and clattered, and all the rainbow light dissolved in the monastery site. 

In visions, the Buddhas and Bodhisattvas of the ten directions and in particular the thousand Buddhas of this Fortunate Era dissolved into this sacred place, thus inspiring the name Dharma Realm of the Fortunate Era Buddhas, Kalsang Sangye Choling.

With the combined efforts of disciples, followers and the people living in the surrounding area, a structure expressing the realms of the three kayas replete with gallery windows was completed. [The temple was painted with] murals depicting the four main schools of Tibetan Buddhism expressing pure nonsectarian vision of the Buddha's teachings. The colors and deities depicted were done entirely according to the hidden treasure-teachings revealed by the Great Saint himself. 

Inside the walls, a thousand Buddha statues from Takok, a thousand Amitabha Buddha statues from Lhangdrak, the Realm of Clear Sound, and inconceivable numbers of statues representing lamas, deities, dakinis and Dharma protectors were concealed as hidden treasures. A ritual dagger of meteorite was concealed in each of the four pillars and secured with immutable nails. A net of vajras and daggers made of the five kinds of metal concealed in the central upper pavilion was later beaten with the old Gyarong Treasure Lady’s waist dagger and the sound was heard by all.

When the Great Saint performed the consecration, many wondrous signs appeared, experienced differently in each person's perception. Some people saw Buddha figures inside points of light, others saw many golden figures raining down like sleet from within a dense lattice of rainbow light, and so on. 

The Great Saint pronounced the place equal in blessings to the Immutable Spontaneously-Accomplished Temple of Samye, saying that to see, hear of, think of or touch the place plants the seed of liberation.

His moon-like heart son Sonam Thaye (bSod-Nams mTha’-Yas) oversaw the completion of the construction, and through the immense efforts of his sun-like heart son Rang ri Dorje (Rang-Rig rDo-rJe), the place became known as the Domain of the Illusion-Destroying Trio of Father and Sons, Trulshik Yabse Sum. 

According to the Great Saint's prediction, Sonam Thaye oversaw the successful construction of Samdrup Palace, a vast and elaborately decorated lamasery built to accommodate Buddhist teachers. Building materials and other necessities were supplied by the four parties of the Nyakrong region. 

BACK SIDE OF KALSANG MONASTERY.
Kalsang Monastery Larger Image

FIFTH PHOTO PAGE
5A: Shakyamuni Buddha statue inside Kalsang Monastery. 5B:  Manjushri statue inside Kalsang Monastery. 5C:  Maitreya statue inside Kalsang Monastery. 5D:  A wall mural inside Kalsang Monastery. In the upper right hand corner of the middle frame sits Drubje Pema Dudul dressed in a white skirt and a blue shirt.

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.

THE RAINBOW BODY
Then, on the new moon day of Saga Dawa in the Male Water Monkey year (1872) of the fifteenth Rabjung, as he was nearing the end of life, in the region of Tromyul Nyin, he spoke thus to his disciples:

"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."

SIXTH PHOTO PAGE
6A:  Kalsang Monastery monks preparing wood block print texts. 6B:  A wood block printed text of Drubje Pema Dudul’s terma: Dzogchen Nying Thig Dorje Dra Jang (Heart Essence of the Great Perfection-The Song of the Vajra). 6C:  Drubje Pema Dudul’s terma teachings reproduced into wood block print texts.

SEVENTH PHOTO PAGE
7A:  A naturally arising bust of Guru Rinpoche wearing his hat. 7B:  A statue of the First Serdok Rinpoche in Lumo Rab Gompa (temple), near Kalsang Monastery. 7C:  Drubje Pema Dudul’s description of Lhang Drak Mountain; a conch shell colored crystal rock piercing the sky, a Sword Boulder. 7D:  Prayer Flags on Lhang Drak Mountain. 

PHOTOS 1   PHOTOS 2   PHOTOS 3   PHOTOS 4   PHOTOS 5   PHOTOS 6   PHOTOS 7

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