Rikdzin Gödemcen and the Northern Treasures

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Generally speaking, all the profound treasures exist only as means to increase the happiness and felicity of the people of Tibet and Kham during this and future lives; but, in particular, this Northern Treasure, byang gter contains, without omission, everything that anyone might require for increasing the teaching, turning back invading armies, terminating infectious disease, the pacification of civil war, exorcism of Gongpo spirits, restoration of governmental authority, and the control of epidemics and plagues. It contains various ways to promote the happiness of Tibet, in general and in particular, from Khyunglung Ngülkar in Tö western Tibet to Longtang Drölma in Mekam far eastern Tibet, and also the notices and keys for many sacred places and lands, foremost among which were seven great hidden lands. Therefore, this single treasure is universally known to resemble a minister who beneficially serves all Tibet and Kham.

Ngödrup Gyeltsen, the great awareness-holder and treasure finder, was the reincarnation of Nanam Dorje Düjom and one of the three supreme emanations.He was born, attended by extraordinary omens, on Tuesday 11 February 1337 (tenth day, month of miracles, fire female ox year, sixth cycle into the household of Namolung, which hailed from the district of Thoyor Nakpo, to the north-east of Mount Trazang. He was the son of the master Düdül, who belonged to an unbroken lineage of accomplished masters of Vajrakila, descended from the clan of the Horpa king Kurser. In accordance with a prophecy, when Ngödrup Gyeltsen was in his twelfth year three vulture feathers grew from the crown of his head, and five when he was at the age of twenty-four. Therefore, he became universally known as Rikdzin Gödemcen, the "Vulture-quilled Awareness-holder". During his youth he attained the limits of study, reflection and meditation upon all the Nyingmapa doctrinal cycles which were the doctrines of his forefathers.

There was one Zangpo Trakpa of Manglam who had discovered, in Gyang Yönpolung, eight doctrinal topics, including the Essential Inventory which Treats the Essence of the Esoteric Instructions in Seven Sections (snying-byang man-ngag gnad-kyi don bdun-ma). He realized that these were required as ancillary texts for the treasures to be revealed at Lhadrak, and for this reason he offered them to the great awareness-holder Gödemcen, sending them through Tönpa Sonam Wangcuk, Accordingly, on Sunday 19 April 1366 (eighth day, snake month, fire horse year)4), on the summit of Mount Trazang, at the three stone pillars of Dzengdrak Karpo, Rikdzin Gödemcen found the key to three great treasures and one hundred minor treasures, and at that place he concealed a substitute treasure. That treasure ground, which was then left as it was, is known today as Lungseng, "Windy Hollow". Even at present, new shoots sprout there at the beginning of each new year.

At dusk on 14 June (fourth day, sheep month) of that same year 1366, in the cave of Zangzang Lhadrak, on the slopes of the rock mountain of Tukdrül Pungdra, Rikdzin Gödemcen discovered a great profound treasure containing five treasure chambers in separate compartments inside a square, blue treasure chest. From the maroon core treasure chamber in the center he extracted three paper scrolls and three kilas wrapped in maroon silk;

From the white conch treasure chamber to the east, the Doctrine which Ascertains the Causal and Fruitional Aspects of Deeds, of which the Intention is Vast as Space (las rgyu-`bras la-zlo-ba`i chos dgongs-pa nam-mkha` dang mnyam-pa);

From the yellow gold treasure chamber to the south, the Doctrinal Cycle of the Four Aspects of Ritual Service and Attainment which is Luminous like the Sun and Moon (bsnyen-sgrub rnam-pa bzhi´I chos-skor nyi-zla-ltar gsal-ba);

From the red copper treasure chamber to the west, the Doctrine of Auspicious Coincidence which is like a Sandalwood Tree (rten-`brel-can-gyi chos tsan-dan-gyi sdong-po lta-bu);

From the black iron treasure chamber to the north, the Doctrine which Pulverizes Enemies and Obstacles, and which is like a poisonous Plant (dgra-bgegs thal-bar rlog-pa`i chos dug-gi sdong-po lta-bu).

In short, he found countless doctrines, the Penetration of Samantabhadra`s Intention (kun-bzang dgongs-pa zang-thal) foremost among them, and sacramental objects. Because each of the five treasure chambers held one hundred doctrinal topics, there were five hundred in all. He established their yellow scrolls, and those of their branches, and propagated them amongst worthy recipients. In this way, his doctrinal teaching pervaded all the regions of Tibet.

In later life Gödemcen went to Sikkim and opened the gate to that sacred land. Chokdrupde, the king of Kungtang, revered him as his guru and by doing so promoted the happiness and felicity of Tibet. When Gödemcen had arrived at the completition of such deeds, in his seventy-second year [1408], his intention dissolved into the expanse of reality, accompanied by many wondrous omens.

The doctrinal streams which came through the lineages of his sons, consort and disciples have continued until the present day without decline. Among these doctrinal lineages there were many who passed away in the rainbow body and many who became accomplished masters.

During the time of Rikdzin II, Lekdenje, who was the second Gödemcen, and of Trashi Topgyel Wangpöide, the Master of the Northern Treasure, who was the reincarnation of Ngari Pancen, the entire monastic community of their seminary became a wandering encampment, as a result of the depredations of Zhingshakpa, the governor of Tsang.
Therefore, its members became known as Evamcokgarwa, the "Camp Troops of Evam Tower".

During the lifetime of Rikdzin III, Ngagiwangpo, who was the son of that master of the Northern Treasure, the seat was reestablished in Central Tibet and became universally renowned as Thupten Dorje Trak. Rikdzin IV, Zhapdrung Pema Trhinle, greatly increased the enlightened activity of the three spheres [exegesis, attainment and work there, so that it became a fountainhead of the teaching of the Ancient Translation School. Up to the present day, the seat of Thubten Dorje Trak has been maintained by the successive emanations of Rikdzin Gödemcen and others. Accordingly, from Ladak in Tö Ngari, all the way to Dartsedo in lower Gyelmorong, there have been a great many centres of the doctrine which adhere to this doctrinal lineage.

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History of Khordong Gompa written by Chhimed Rigdzin Rinpoche

The name of my monastery is "Khordong Gompa". It means "one small house in a mountain's corner". In general, people don't know who made this monastery, but we understand that it's founder was Nubchen Sangye Yeshe, one of the twenty-five disciples of Padmasambhava, who was a practicionner of Yamantaka. Nubchen Sangye Yeshe built on the ground a hudge Yamantaka mantra's prayer wheel (not in the air, as in general). Due to the ice, in winter times, we can hear it sounding, "grrr, grrr, grrr".

Where is this monastery located? Generally, we can say that all Tibet is a place of Avalokiteshvara (i.e. his teaching place). But in particular, Padmasambhava (Tsokye Dorje) came to this place, and blessed it. His blessings are very powerful. In the country called "Dorma Zalmo Gang", there is a valley called "Nyikog" where the Nyetshe river flows. There are many great forests, flowers, many various medicine plants, waterfalls, many different kinds of birds, games (like tigers) and mountain animals like dears, etc.

In the upper part, there are plenty animals producing milk - yacks, sheeps, goats, etc. and therefore there are lots of butter, cheese and milk. In the lower part, many people are involved with agriculture work, and therefore the crops are consequent. Thus thisis a very valuable place.

Concerning the religious aspect, each village has a monastery, as well as a lonely retreat place. Representatives of Shakya, Gelug, Kagyu and Nyingma are many.

Khordong monastery, in particular, is a Holy Place ("Ba yer Ga wa Long"). There is a Padmasambhava cave, where many dakinis gather, self existing mantras, etc. If you practice in this place, the diseases and obstacles of this life will be extinguished, you will gain the long life power, you will possibly get rich, and you will gain there enlightment. It is thus near this very place that, in the eight century, Nubchen Sangye Yeshe made this prayer wheel, and for that reason the place has been called "Khor Lo Dong". Padmasambhava himself recognized the eight auspicious signs self appearing on the montains valley.

Very high sages lived in the surroundings, and many people where therefore attracted to this place. Among these sages, the first to settle there, in the twelfth century (the 7th Rabjiung, according to Tibetan system), was the tantric sage Ringa Changwa Amgon. He was contemporaneous with the First Dalai Lama and Rigdzin Logden Dorje (one of the twenty-five persons in Rigdzin Godem's lineage). Ringa Changwa Amgon practiced Vajrakilaya during his entire life. He penetrated one rock with his phurba, and got many symbols. He fully dedicated his life to Dharma practice and benefited sentient beings. He died at the age of one hundred-and-ten. At that time, there was only one house on that mountain's corner, that is, "Khor Lo Dong".

The 2nd Lama was a woman named Rinchen Tsul Dror, who did dakini practice until the age of thirty-nine. Then she died, and her body was burnt. At that time, the skull bone appeared, bearing the inscription BAM HA RI NI SA. This was the sign that a wisdom dakini had manifested in a human body.

Later on came many lamas, who practiced there and gave many different teachings. They also built seven houses of about 19,136 square yards (16 m²). One would practice, cook and sleep there.

The 3rd lama who came there was the high lama Sangye Dorje. He had spent time at Bani monastery, where high lama Shakya Gyaltsen became his root guru. He became a good scholar, as well as a sage. He was able to go directly through mountains and rocks (it was not necessary for him to walk). He built a big gompa in that place, which was then named "De Chen Sang Ga Khor Lo Dong". Sangye Dorje lived until the age of one hundred-and-seven. Along with him, many people came to that place: male dakas, female dakinis, all sages.

The fourth lama to settle there was Je Wang Rinchen Puntsog. He practiced during all his life, and when hail storms were occuring, he just had to point his finger and the hail stones would fall on a small rock mountain instead of falling on the fields. He died at the age of seventy-three.

The fifth lama was called Lha Wang. He once showed his power to soften iron in his hands in softening a horseshoe. He died at the age of seventy-two.

The sixth lama, Sangye Tendzin. During a puja's ritual for a dead person, the picture of this person must be burned. During one of this pujas Sangye Tendzin burned it with his wisdom fire (there was no need for him to use any outer tool to light fire). He died at the age of sixty-seven.

The seventh lama, Lama Karma Lhawang showed a very bright intelligence since his early childhood. During a long life Puja for the village officer, Uchenora (there he was considered just as a "king"), and his family, Lama Karma Lhawang miraculously extended the long life banner. He made a Kriya Tantra (3 Ayus statues): Amitayus (Tsepagme), White Tara, Vijaya Devi. He developed the monastery, and died at the age of eighty-four. Chhimed Rigdzin Rinpoche himself saw those statues, unluckily broken at that time.

The eight lama was Sonam Sherab. At the time of his birth, light was seen, and his body was covered with small feathers, like a bird. He was a great Mahayana sage, and died at the age of seventy-four.

The nineth lama was the great sage Sangye Dorje's incarnation, Padma Kunsang Yeshe, who got the name Sherab Mebar in Dorje Drag monastery, because he was able to memorize a thick book at once. Sangye Dorje only practiced Rigdzin Godem's terma (the Byang gTer). He became a monk of the seventh Dalai Lama (Kalzang Gyamtso). He went to gTsang (a branch monastery of Dorje Drag), where he got all Byangter lineage transmission from the head lama, Padma Shenyen, a very great sage. Then he settled and practiced in the area of Dergye Dzogchen. Because of some obstacles, there was a thunder storm. He took it away, collecting it all in a piece of cloth. Everything around him was burning, the forest, the mountain was blazing, but for him there was no trouble at all. He was able to teach the entire Northern Treasure by memory. He displayed many miracles, and his life was only a benefit for sentient beings. He went to Do village (near Dodrubchen Rinpoche's monastery), and the village officer there gave him the monastery nearby. So that monastery, which was a Sakya's system monastery, became a Byangter's system monastery. Sherab Mebar introduced [in Khordong monastery] Tse-Bchö (a Padmasambhava's practice), lama dancing, as well as music and painting.
He died at the age of eighty. His substitute was Kalzang Gyamtso, a monk from Gyarong village.

The tenth guru was the great treasure finder, Padma Nudan Dorje Drophan Lingpa. He discovered many hidden treasures, and practiced Byangter. Through his very great compassion and the power of his blessing, people from different villages, as well as animals and even insects got enlightment by the mere fact of seeing him. He died at the age of seventy-three.

The eleventh lama was the great sage Sangdzin Gonpo Wangyal ("Sangdzin" means "great sage"). According to popular idea, his father was Abo Dorten. But naturally, Mahakala is his father. Gonpo Dong Ri is a Mahakala mountain - he was Mahakala's baby.
Many lamas said that he is very great, that he wrote many things, but actually he did not write. Among his gurus were Nudan Dorje, Ugyen Punzog from Bani monastery and Kunzan Niendrag (Sherab Mebar's incarnation) from Chugchong Monastery. He himself was very great, he gave many initiations, and died at the age of seventy-three.

The twelveth guru was Nudan Dorje's son, Padma Donsal. He was the incarnation of Chusang Namkha Yongya, a lama of Dorje Drag's monastery. He was a very great monk. He died at the age of ninety-three.

The thirteenth lama was Nudan Dorje's incarnation, Dorje Gyaltsen, i.e. Kalden Lingpa. He self studied, practiced, and gave teachings. He died at the age of thirty-seven. Many lamas say he was a great terton. But indeed, he didn't take out many things, only one Sengdongma text and two other volumes.

The fourteenth guru was Tulku Tsurlo (the incarnation of Vasumbindo, one of Buddha's disciples), he was in charge of Chug Chong monastery. His younger brother, Gyurme Dorje, was in charge of Khordong monastery. Their father was Gonpo Wangyal and their mother, Nudan Dorje's daughter, Zhiwam Tso. Tulku Tsurlo was himself also a great scholar and a great sage. He used to stay in Khordong monastery, where he did Yamantaka practice. He had recognized Nudan Dorje's incarnation, Chhimed Rigdzin, who stayed in Khordong monastery until he reached the age of nineteen. Tulku Tsurlo died at the age of seventy-three.

The 15th lama was Tulku Tsurlo's younger brother, Gyurme Dorje. Once he got a beating from a great sage who was named as Vajradhara, Gyaje Tubthub, and he understood all Dharmadhatu and natural idea. He went from Eastern Tibet to Central Tibet, then to Tashiding, in Sikkim. He came back to Tibet and died after having completed all necessary deeds, at the age of seventy-eight.

Then, due to his own karma and reasons, Chhimed Rigdzin went to Nepal and India, following the advice of his guru Tulku Tsurlo. He travelled also to Ladak, Bhutan, Sikkim, Sri Lanka, Japan, Corea, China, England, France, Switzerland, Germany, Holland, Poland, Austria, Australia, United States, Island, Sweden, Denmark, Scotland, etc.

In Tibet, he visited the various places of gTsang, Wee, Tshang Tang, Dergye, Dza Ko, Nyi Ko, Serta, Do Kog, Amdo, Dzeka, Gyarong, Trango, Lyiko, Namchan, Sokpo Kompo Pema Ko, Yarlong Sertö, Serma, Nemzog, Gorcheng, Jagtal, Guenta, Tseurma, Chechen, Raktom, rNyi Zog, rMewa, etc. He visited the very high holy places of Zang Zang Lharta, Samye, Samye Chimpu, Tak Yerwa, Tashiding in Sikkim, Gye Chen, Manka Sengye Yarzo, Sergye Gompo Yorö, Thorchang Tugche Tsempo, Tsö Nae, Dong Sag, Pogöj, Pani, Palhar Gang , Gyengang , Zahor Puni, Tsari, Khani (Kailash), Tso Pema, Sarnath and in Nepal Swayambhu, Namo Buddha, Asura Cave, Parping, Mara Zhikra, etc.

Since this monastery has started, about five hundred years have passed. And during that time, many many sages have dwelled in the monastery, whose names and lifes have not been mentioned in the above lines, like for example Tendzin Dorje, whose left thumb was half trimed down by moving his mala's beeds while reciting mantras. He had the power of healing mad people by the mere fact of looking at them...

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In 1337, on the tenth day of the first month of the fire ox year, sNa-nam rdo-rje bdud-'joms was reborn in gNyan-yul as the treasure revealer dNgos-grub rgyal-mtshan. Upon his body were seen many auspicious marks. His father was sLop-dpon bdud-'dul, a tantric yogin with expertise in the practice of Vajrakila. The young dNgos-grub rgyal-mtshan studied these doctrines together with those of the Mayajala and Matarah and so on under his tutelage. It is said that he perfected the samadhi of Vajrakila at the age of eight. Following the death of his father he continued to be educated by his mother.

When he was just eleven years old, three feathery growths appeared on the top of his head and when he was twenty-three there were five. Because these growths looked like the feathers of a vulture he became famous as rGod kyi ldem-'phru-can, "the one with vulture's feathers". These extraordinary signs had been foretold in the prophecies and were regarded as the marks of a truly special being. He also became known as Mahavidyadhara (Rig 'dzin chen po) and this is the title which has been held ever since by each of his successive incarnations.

In 1364 a lama by the name of bZang-po grags-pa unearthed a number of treasure texts including eight related to the concealed treasures of Zang-zang lha-brag, near to the place where Rig-'dzin rgod-ldem was born. So he entrusted these texts to the vinaya master bSod-nams dbang-phyug and two companions who were to deliver them to "a yogin carrying a statue or rosary in his hand" that they would encounter to the east of the Zang-zang mountain

A week or so later, as the three travellers were eating their meal on the bank of a stream near Brag-lung monastery in northern gYas-ru, rGod-ldem-can arrived there from sNa-mo-lung carrying in his hands a brass image of Vajrakila and a rosary. As they spoke together all the requirements of the prophecy were fulfilled and so, recognizing him as the one they sought, they handed over all the treasure scrolls and a sealed letter of good wishes.

Upon his return to sNa-mo-lung, Rig-'dzin rgod-ldem saw that the time had come to take out the key to the treasures. Thus, from a spot nearby three standing stones beneath the summit of Ri-bo bkra-bzang, rGod-ldem-can unearthed the next link in the chain of the Northern Treasures in the form of seven paper scrolls. In order to compensate for the removal of these scrolls, Rig-'dzin rgod-ldem buried another treasure in their place. During the new year celebrations on the following year, a tree spontaneously grew up there which is thought to remain until now.

Two months later, on the fourth day of the sheep month 1366, Rig-'dzin rgod-ldem led his followers up into "the mountains that look like a heap of poisonous snakes". The air was filled with rainbows as Rig-'dzin rgod-ldem guided his disciples to the southwest face of the mountain where the sky glowed ruby-red in the splendour of the setting sun. They climbed up to a cave and rGod-ldem-can went inside and began to pray. As the sky grew dark, the rock cave began to tremor and shake as a sign that the Master of the Treasures had arrived. They lit a number of butter-lamps and were able to discern upon the rock the clear image of a visvavajra. When the guru pressed beneath that mark with his paper scroll, it seemed to open like a door onto a triangular chamber within which they found a blue snake, as thick as a man's arm. It was lying in a coil with its face to the southeast upon a square blue stone slab, and concealed within its coils lay a maroon leather casket, the five-fold repository of the Northern Treasures.

From the central compartment of deep red leather, Rig-'dzin rgod-ldem took out the Kun bzang dgongs pa zang thal cycle in four volumes, which subsequently became among the most famous and revered of all the expositions of Atiyoga doctrines in Tibet. From within this section he also took out the teachings of Bla ma rig 'dzin gdung sgrub and other texts related to "the three roots" of tantric practice (guru, deva and Dakini ), together with the Atiyoga texts of Vajrakila and three kila wrapped in maroon silk, thirty paper scrolls wrapped in blue silk, and other sacred articles.

The front (eastern) compartment of the box was fashioned of white conch shell and contained texts of the rGyu 'bras la ldog pa cycle (putting an end to cause and effect) as well as teachings on the similarity of the awakened mind to the sky (dGongs pa nam mkha' dang mnyam pa'i chos) and the tantras of the Ka dag rang byung rang shar cycle concerning the natural presence and arising of primordial purity.

The golden southern chamber of the chest contained teachings on the fourfold practice of deity invocation (sNyen sgrub rnam pa bzhi'i chos) and the texts of the gSang sgrub guru drag po rtsal and bKa' brgyad drag po rang byung rang shar. These important ritual cycles became famous "like the sun and the moon" due to the brightness and clarity within the minds of those who practised them. Also in this chamber were found texts relating to Vajrakila in his form as Mahottarakila with nine faces and eighteen hands.

From the western compartment of red copper, Rig-'dzin rgod-ldem took out the rTen 'brel khyad par can and the Phyi sgrub 'gro ba kun grol which form part of the rTen 'brel chos bdun cycle. He also took out the Tsan dan gyi sdong bu lta bu'i chos and a volume in which were found the rTa mgrin dregs pa dbang sdud, the 'Khor 'das dbang sdud and the Lha chen teachings, as well as a further volume containing the Byang chub sems dpa'i spyod dbang.

Within the black northern compartment of iron were found the most violent of all the wrathful ritual texts. Many Vajrakila teachings were taken from this chamber of the box as well as the dGra bgegs thal bar rlog pa'i chos, a text said to be as pernicious as the stem of a poisonous plant. Eight treatises on the compounding of ritual medicine were also found there, together with further commentaries (upadesa) and instructions on the making of "thread crosses" (mdos) but not all of these texts were transcribed and disseminated.

Having discovered these five treasuries of teachings, Rig-'dzin rgod-ldem organized each of the sections into one hundred and one parts. Arranging them clearly, he taught the doctrines contained therein to his chosen pupils.

These teachings, the Byang-gter or Northern Treasures, were transmitted through the three lineages known as the Mother, Son and Disciple lines. The successive holders of these doctrines are renowned as having attained many higher and ordinary siddhi.

The third incarnation of rGod kyi ldem-'phru-can (Ngag gi dbang-po, 1580-1639) founded the monastery of rDo-rje-brag, which has been the main seat of learning for the lineage of the Northern Treasures. It is one of the principal rNying-ma-pa monasteries in Tibet. The present incumbent is Thub-bstan 'jig-med rnam-grol rgya-mtsho, the tenth incarnation of the gter ston, born in Lhasa in 1936. Despite the overthrow of Tibet by the communist Chinese, he has remained in Tibet and has lately been active in the rebuilding of his monastery which was almost completely devastated during the "cultural revolution". There is also a rDo-rje-brag monastery in Simla, HP, India.