Venerable Zasep Tulku Rinpoche

A Short Biography of the Venerable Zasep Tulku Rinpoche

The First Zasep Tulku

Zasep Tulku Rinpoche, in his first incarnation, was the renowned Kargyupa teacher Lama Chabdak, whose name means "The Precious Owner of the Cosmos".

Lama Chabdak was born in the 14th century in the beautiful Kham province of east Tibet, during the great flourishing of Lord Buddha's teachings in the Land of Snows. He was a contemporary of the teacher of Tzong Khapa, His Holiness Rölpai Dorje, the famous fourth Karmapa who gave the eight Upasaka Precepts to Je Rinpoche.

Having studied Sutra and Tantra under many great meditators, Lama Chabduk founded Zuru Gompa, a monastery at Lharog Gedun Dorje Jungpug in Kham province, and gave many teachings there. His reincarnations had a strong connection with the incarnations of Gyalwa Karmapa.

The Second Zasep Tulku

The second incarnation, Lama Namka Thogdug, was a contemporary of the fifth Karmapa. When he was young, Namka Thogdug studied and meditated at Zuru Gompa where there was a holy statue of Vajradhara (Tib. Dorje Chang), the monastery's most prized possession.

Lama Namka Thogdug took the statue of Vajradhara with him on a journey to the province of Gergel. Because of the weight of the statue he could not remove its base as well, and until 1959 the lotus and moon seat of this statue could still be seen at Zuru Gompa.

In Gerjel province he established a new monastery which he again called Zuru Gompa. When he arrived at the present location of Zuru Monastery, suddenly his state became heavy. He could not move. So he thought it was a good omen. This is where he should build the new Zuru Gompa. This monastery was called Tashi Chöling, or the Red Monastery (Tib. Gompa Marpo), on account of its main temple being an outstanding red colour. Zuru Gompa in Gerjel was a collection of white buildings situated halfway up a mountain above the plain through which the Mekong River runs. The retreat centre of Zuru was perched higher up in the bare, grey rocks above the monastery. In this new monastery was placed the Vajradhara statue from the first gompa, showing that this monastery was the new home for Namka Thogdug and his reincarnations.

Until recently there was in Zuru Gompa the mystical hat of Namka Thogdug, which this great yogi with many psychic powers wore during his meditations. On the tip of his hat was a strange congealed substance called togchu.

The Third to Tenth Incarnations

The incarnations of the third to the eleventh Zasep Tulku were great yogis with profound realizations who, as Bodhisattvas with boundless compassion and unfailing perseverance, worked for the benefit of all sentient beings so as to liberate them from their own self-made suffering.

The Eleventh Zasep Tuku, Könchog Tenzin

The eleventh incarnation of Lama Chabdak, Lama Könchog Tenzin, a great Kargyupa Lama, was a contemporary of the fifteenth Karmapa Kachab Dorje.

Könchog Tenzin was born in 1871, at Yomnak Sakkryi, the provincial town of Gerjel. His father, Sangnga Regzin Dorje, was a realized Nyingmapa yogi and the nephew of the King of Nangchen. His mother was called Dönla.

At his birth many miraculous and auspicious signs and omens appeared, and the holy and clairvoyant Bodhisattvas immediately recognized him as the eleventh incarnation. He was conveyed in a magnificent procession to Zuru Gompa where there were now 300 monks. He was given the tenth incarnation's robes, hats and Tantric instruments and was installed with much ceremony as the recognized Bodhisattva emanation at the age of seven.

So great was his compassion and wisdom that when he was eight, his tutor had only to start teaching the first few lines of any treatise for him to remember the entire content of the work and to recite and give explanations of it. He learned Dharma, grammar, Sanskrit, poetry, medicine and astrology. His tutor was his uncle who was the Prince of Nangchen and the teacher of the King.

When he was seventeen, he went to the Dergye province in eastern Kham to study at the great Kargyupa centre for meditators, Dergye Pepung. From the famous teacher, Kongtrul Yönten Gyaltso, and Lama Suti Pema Nyanche Rinpoche he received the complete teachings on the Sutras as well as transmission of the Tantras, and was continually engaged in meditation.

Having received the complete teachings from his kind and holy lamas, Könchog Tenzin retired to a cave at Tsädra Rinchen Dak to meditate on the profound and all-encompassing meanings of the Sutra and Tantra.

After finishing his preliminary practices, he meditated on the Six Yogas of Naropa and the other secret tantras. Having completed his retreat he made a pilgrimage to Lhasa and the three great monastic universities of Sera, Gaden and Drepung. He then continued on his pilgrimage to the holy place of Wolka where Tzong Khapa made his 3,500,000 prostrations and made purification and insight retreats.

From Wolka he travelled to Karmapa's great monastery of Tüdlung Surpü. There he met the fifteenth Karmapa Kachab Dorje, who asked him to remain at his monastery for a long time to give detailed teachings and initiations; but after only one year he returned to Zuru Gompa.

After a while he journeyed to Dergye Pepung again and was offered the position of Supreme Abbot. He stayed two years, during which time he gave many teachings and initiations, later returning to his own monastery. He was then thirty-two.

Lama Könchog Tenzin then went to a closed retreat in silence. He practiced the Tantra of Avalokiteshvara Jina Sargan (Tib.Chenrezig Gyalwa Gyatso - a secret and effective practice of Red Chenrezig). By the age of fifty-three he had completed one billion (1,000 million) Red Chenrezig mantras. Each day he took the eight Mahayanist precepts and made many prostrations.

He grew two new teeth, a sign of the realization of Chenrezig; and Red Chenrezig and many other deities appeared to him. He had great psychic perception and profound realizations. Although he showed only his closest students, he clearly perceived the nature of Samsara and Nirvana and their absolute inseparability. He was able to see Red Chenrezig at any time. He was a great practitioner of Heruka Chakrasamvara and Vajrayogini. He had many students from all over the Land of Snows who came to Zuru Gompa to receive teachings and initiations.

Siddhis of Lama Könchog Tenzin

Generally Lama Tenzin could easily see the wisdom and insight others had and their accumulation of good and bad karma. He was a famous astrologer and could predict winter snows and summer sunshine with precision. He wrote the renowned astrological treatise Chedup Gongdrel which is still in use today.

Due to his powers, Lama Tenzin could completely control the weather. In Tibet sometimes so much snow fell on the low plateaus that the wind couldn't sweep it away and snow covered all the grass that the animals ate. By stopping the snow and making the already fallen snow disappear, he saved countless lives. During the summer he could bring rain to the parched and drought-ridden plateaus by means of his weather control pujas. He was able to predict the coming of famine and disease and advise precautions.

He could also see the spirits in rocks, mountains, water and air as well as their methods of communication and what they said. Besides being able to talk with them himself, Könchog Tenzin could completely subdue all the spirits by peaceful and wrathful actions and order the white spirits to do what he wanted to benefit sentient beings. He helped so many spirits liberated through his Chöd practice.

One day Lama Könchog Tenzin's cook was very sick; he was hallucinating and unable to sleep at night. The cook asked Lama Tenzin for his blessing so that he could regain his health and peace of mind. The cook, who normally slept in his own room, went to bed that night in the lama's apartments.

At midnight the cook heard Lama talking with someone. Könchog Tenzin, who was always in meditation; was looking out his window, immersed in conversation. The lama turned to the cook and told him to give a certain needle which the cook apparently had. The cook couldn't immediately recall such a needle; but upon reflection he remembered picking up an unusual needle in a remote place and without thinking he had put it in his amulet box. The cook then gave this needle to Lama Tenzin.

Lama handed the needle through the window and said, "You take this needle back now, please".

The servant was perplexed and asked the lama to explain his actions. Lama replied that he was talking to the spirit who owned the needle and that this spirit had chased the cook and made him sick. The spirit appeared to Lama to beg for the return of his needle, agreeing not to harm the cook further. The cook straight away fell into a relieved sleep, and the next morning all his ailments were gone.

Contact with the Gelug Tradition

At the age of forty-five, Lama met a very learned Geshe from Amdo who was travelling home from Drebung Gomung Tratzang. On the way the Geshe fell ill and rested at Zuru Gompa. Lama received the Amdo Geshe and was impressed by his scholastic knowledge of the Sutras. From him Lama received teachings on Madhyamika philosophy, the Six Logical Treatises of Nagarjuna, the Prajñaparamita, the Five Dharmas of Maitreya and Tzong Khapa's Lam Rim Chenmo. For two years Lama studied with this great teacher, before the Amdo Geshe resumed his journey.

Through this Geshe's teaching, Könchog Tenzin became interested in the Gelug tradition, he felt an awakening of faith towards Je Tzong Khapa and advised his students that when they wished to study the root philosophies of Lord Buddha they go to the Gelug monastic universities. Lama regarded Amdo Geshe as his guru because the profound teachings he received on Nagarjuna's philosophy were in exact accordance with his own earlier realizations. He often said he prayed to receive more Gelug teachings in his next life, as he had only studied them for two years.

The Passing Away of Lama Tenzin

At sixty-one, Lama Könchog Tenzin was requested by the famous Lama Tzongsar Chentze Rinpoche to write many Tantric sadhanas. Lama wrote root texts, daily recitation manuals, meditations, peaceful and wrathful rituals, commentaries, mandala pujas and initiation texts on the all-powerful Yamantaka (Tib. Dorje Jigje) practice of the direct attainment of Enlightenment to quickly benefit all sentient beings. He failed to complete the Yamantaka commentary as he felt the time had come for him to pass away.

He predicted he would pass away at the age of sixty-three. From all over Tibet many high lamas and students hastened to Zuru Gompa to join in the big prayers requesting him to remain in his present body. As Lama Tenzin was dying, he described to his close students the many peaceful and wrathful deities and dakinis he could see. Sitting in the vajra position, he remained in meditation and passed away at the age of sixty-three in 1934.

At the time of his passing, many incredibly powerful and auspicious signs manifested. Many relics and relic sils were recovered from his ashes, and on his bones appeared sudur.

The Young Twelfth Tulku Könchog Gyurme

Before Lama Könchog Tenzin died, he predicted that he would be reborn in 1937, in the Tiger year. His father's name would be Ngawang Losang and his mother's name Pelzum. Könchog Tenzin could clearly see where he was to be reborn, so no recognition search for his reincarnation was necessary.

The students of the eleventh Zasep Tulku found the parents Lama had mentioned, and on his birth the clairvoyant Bodhisattvas happily confirmed that the child born to this family was indeed the twelfth Tulku.

In Gerjel province was the monastery of Jetrung Gompa. The abbot of this monastery, Jetrung Rinpoche, gave the twelfth Tulku the name Könchog Gyurme.

Jetrung Rinpoche was a very wonderful Lama besides having great psychic powers he was a terton, or finder of concealed texts - a sign of great spiritual realizations. This terton lama predicted the communist invasions of 1951 and 1959. He had a consort (wife).

Jetrung Rinpoche suggested that Könchog Gyurme be brought to Zuru Gompa and quickly enthroned, as the young Tulku's life was in danger. The young lama never reached the monastery. He died at the age of seven, in 1945. At his death many rainbows and auspicious signs appeared, and relics and relic sils were recovered from his ashes.

The Present Zasep Tulku Rinpoche

After the death of the Twelfth Tulku, the lamas of Zuru asked the terton to advise where the next Tulku would reincarnate. Jetrun Rinpoche said he saw signs that Könchog Gyurme had transferred his consciousness to Ngayab Ling pure land and would remain there for three years, as well as simultaneously travel to many other Buddha-fields. He would then reincarnate, his next father having been born in the Tiger year and his mother in the Bird year.

When the time had come for the thirteenth Tulku to be born, the wonderful lamas again asked Jetrung Rinpoche for his advice. Jetrung Rinpoche together with Lama Trinlay Konchab, a high Bodhisattva from Zuru Gompa, and Laksam Jaljorpa, a powerful yogi, went into retreat to divine the birthplace of Zasep Tulku. Using their psychic powers the three yogis, by direct vision and dreams, saw with perfect clarity exactly where he would be reborn. Monks from Zuru Gompa went to the place indicated.

Zasep Tulku Rinpoche, the thirteenth incarnation and our present teacher, was born in the year of the Earth-Ox-with-golden-nose ring, 1st July 1948. His father's name was Karma Dugdak, and his mother's name Paltso. As Jetrung Rinpoche had predicted, the father had been born in the Tiger year and his mother in the Bird year. Prior to his birth, Paltso had auspicious dreams and during birth she experienced no pain. The family had very good dreams, and the whole Gerjel province had a fine year with no pestilence or disease and good seasonal weather. The high Kargyn, Sakya and Gelug lamas recognized Zasep Tulku when he was born and pointed out, referring to the miraculous signs that had appeared at his birth, that he was a very highly realized and powerful Rinpoche.

Installation at Zuru Gompa

Until the age of five, Zasep Tulku remained at home. He was then taken on horse in procession to Zuru Gompa. As he entered the gompa he passed between rows of musicians playing sacred instruments and was escorted into the temple under an ornamented victory umbrella. He was installed with great ceremony. Thousands of people came to Zuru Gompa to meet young Zasep Tulku, to receive blessings and to make offerings. Rinpoche received the robes, hats and bowl of the previous incarnation.

He stayed for two years in Zuru Gompa and learned the alphabet, the many daily prayers of Zuru and the Tünzhi prayer. He liked to read the One Thousand Songs of Milarepa (Mila Gurbung) and the Sutra of Great Liberation (Tharpa Chenpödo).

When he was seven, Zasep Tulku visited his parents and the people of his village. His family invited his uncle, a renowned Kargyupa teacher who had meditated in seclusion for nineteen years, to his home to meet him. From this holy lama, the Venerable Sachyu Tulku, Zasep Tulku received Amitayus (Tib. Tsepame) long life and Tara (Tib. Drolma) initiations.

Rinpoche's grandfather took him to Tashi Lhapug Gompa to study. Tashi Lhapug where there were 700 monks is the largest monastery of the Geluk order in that area. Here Zasep Tulku took eight precepts and robes from the holy Gelug lama Chönjor Gyaltso. He received the name Jamyang Thubten Lödro. Lama Chönjor Gyaltso Mahasiddha was a disciple of the great PhabongKhapa Dechin Nying Po. He became oracle of Damchen Chogyal or Kalarupa the Dharma Protector of Gelukpa Lineage an emanation of Yamantaka. He had completed the 108 Cemetery meditations and had meditated by 108 springs so as to help the cemetery beings and nagas. He gave many blessings to Zasep Tulku.

Zasep Tulku studied and meditated at Tashi Lhapug and received Yamantaka (Tib. Dorje Jigje Pawo Chikpa) initiation from the great Bodhisattva Lama Lodro Dragpa.

At the request of the many Kargyupa monks at Zuru, he returned to learn Kargyu practice from Lama Trinlay Könchob. From Geshe Tsegyam, a Kargyupa monk who had studied at Sera, he received teachings on Je Tzong Khapa's Lam Rim.

To Lhasa and Sera

Zasep Tulku left Zuru Gompa in the spring of 1957, due to the bad conditions existing in Kham province following the communist invasion of that year. He was accompanied on a journey to Lhasa by his uncle.

On the way to Lhasa, Zasep Tulku stayed for three months at Nalanda, a Sakyapa monastery, to receive detailed teachings. He felt great devotion for the Sakyapa teachings. From the abbot, Lama Zinwog Dorje Chang, he received an Amitayus initiation.

In Lhasa he met His Holiness the Fourteenth Dalai Lama, His Holiness Yongzin Ling Rinpoche, and His Holiness Yongzin Trijang Rinpoche, who was junior tutor of H.H. The Dalai Lama. He was one of the greatest Lamas in this century. Yongzin Trijang Dorje Chang, a very holy yogi Bodhisattva who has total clairvoyance, immediately recognized Zasep Tulku as the incarnation of Könchog Gyurme. He suggested that Zasep Tulku go to Sera Monastic University to further his studies and learn Madhyamika philosophy.

On his arrival at Sera, Zasep Tulku entered Sera Je Tratzang where he was installed as a lama with great ceremony. From Geshe Jampa Chogdup he received teachings on Pramanavatika by Dharmakirti.

In 1958, Sera Ngapa Tratzang (the Tantric College) invited Yongzin Trijang Dorje Chang to give initiations. From Trijang Dorje Chang, Zasep Tulku - then ten years old - received Guhyasamaja Akshobhya Vajra, Heruka Tilbu Lhanga, Thirteen Deities of Yamantaka, and Künrig Yoga Tantra initiations.

At the end of 1958, Zasep Tulku went on a pilgrimage for six months. He visited Tashilhunpo Monastery, the Sakya monastery, and Tingri Langkor the temple of Pha-Dampa Sangye (The lineage holder of Chöd practise. He was the Guru of Machig LabKyi Dolma.). Tingri is the town on the Tibetan slope of Mount Everest where the great yogi Padampa Sangye taught. Then Rinpoche and his party went to Mount Kailash.

At this holy mountain Zasep Tulku made two months of Ngöndro (preliminary practices) including prostrations, and a Migtzema retreat. He went to three of Milarepa's caves: Zurtül Pug (manifestation cave), Dra Pug (yak horn cave), and Chöku Pug (Dharmakaya cave). He then returned to Sera.

Escape from Tibet

Three months later the communists invaded Lhasa. Zasep Tulku escaped from Sera walking by night across the monolithic mountain range between Lhasa and Penpo. He went to Nalanda Gompa for two days. In order to escape the communists he continued by horse across the great western grass plains of Tibet, carrying only a tent and a few possessions. His small party had to go many days without food. They turned south and travelled by day and night to cross the Nepalese border at Mustang, into freedom.

At Mustang border is the holy pilgrimage town of Muktinath. Zasep Tulku stayed there for three months to do another set of Ngöndro and a Guru Yoga retreat. Rinpoche's mother passed away near Mustang due to illness and the Chinese taking away and jailing Rinpoche's father.

He then went to Kathmandu to see the three great stupas of Swayambhunath, Boudhanath and Namo Buddha. At Parping, the holy place of Vajrayogini (Tib. Dorje Naljorma) and Padma Sambhava, he made more prostrations and mandala offerings.

In the small Nepalese village behind the Great Stupa of Boudhanath, Zasep Tulku did a five month Vajrasattva (Tib. Dorje Sempa) and Guru Yoga retreat.

n 1961, he went to Dharamsala in north India. Here he rejoined his kind holy teacher, the Venerable Trijang Dorje Chang and met His Holiness the Dalai Lama and Yongzin Ling Rinpoche again. In the same year he took Getsul (novice monk) ordination from Trijang Rinpoche.

The Venerable Geshe Thubten Wanggyel

Wanting to practice Dharma very strongly, he asked Trijang Rinpoche where to go to receive further teachings on Sutra and Tantra. Trijang Rinpoche told him to go to Dalhousie in the high Himalayas to live and study with Geshe Thubten Wanggyel, a highly realized being. When Trijang Rinpoche mentioned the name of this great teacher, Zasep Tulku felt very happy because of a strong karmic connection existing between them.

Zasep Tulku arrived at the home of Geshe Thubten Wanggyel on the morning that Geshe was completing his six-month Demchog (Sri Heruka) retreat with a fire puja. Although Zasep Tulku had not seen Geshe Wanggyel before, great faith and devotion rose in him at their meeting and he made request to stay with Geshe to meditate and receive teachings. Geshe happily accepted Zasep Tulku as his disciple. Geshe-la said "I'm honoured to accept you as my student because my root Guru Trijang Dorje Chang sent you to me. Trijang Dorje Chang knows that we will develop good teacher and student relationship."

Geshe Thubten Wanggyel lived in an austere and simple manner. He had few possessions, as he had totally abandoned the eight worldly dharmas. Zasep Tulku studied with him for ten years and during that time received teachings on the Pramanavatika, Prajñaparamita, Madhyamika, Abhidharma, Vinaya and Tzong Khapa's Lam Rim. He also received many profound Tantric teachings.

Almost every winter for ten years, Zasep Tulku did four months' retreat with his teacher in the mountains above Dalhousie. He and his guru lived in an old colonial English cottage called Bright View, from which they could see the whole Himalayan chain. Sometimes the snow against the cottage was eight feet deep and they couldn't open the door in the morning. Zasep Tulku made Lam Rim, Bodhicitta and Shunyata retreats as well as Chenrezig, Tara, Vajrayogini, Yamantaka and other daily retreats.

During the summer, Zasep Tulku received teachings on five different texts simultaneously. At night he meditated and recited sadhanas with Geshe Wanggyel. Having been taught a technique of quiescence and concentration meditation one day, Zasep Tulku would be questioned the following day about this meditation experience. If his answer was not satisfactory Geshe asked him to practise more and more. Geshe was wrathful and he was a very strict teacher. Zasep Rinpoche was known as a good student and practitioner.

One evening Zasep Tulku was very tired and as he was meditating in front of Geshe, he started to drop off to sleep. Geshe picked up the small mud butter lamp, his daily offering to the Triple Gem, and threw it at Zasep Tulku. The lamp hit his head and broke into many pieces. Zasep Tulku wrapped his upper robe around his injured head to stop the blood. Seeing this, Geshe kicked him out of the house. Zasep Tulku had great devotion to his teacher, Rinpoche took his teacher's harsh treatment as a blessing and initiation. Next morning he went to Geshe's house and made prostrations before him. Geshe laughed for minutes, then patted Zasep Tulku on the head and gave him his old mala (rosary) as a blessing. That whole day Zasep Tulku was especially happy; his meditations were good and he realized that his teacher had helped him to quickly purify much bad karma. Geshe was a very loving and humble Bodhisattva. Zasep Tulku understood that these beatings were only for his own benefit, and although they caused physical pain, they never made him unhappy.

Geshe used to say, "After overcoming many physical difficulties and mental hindrances with enthusiasm and calm perseverance, your mind will naturally open, revealing its inner radiance, just as the Blue Lotus which remains closed by the pale light of the moon opens as the sun rises to reveal its true beauty and splendor." In 1966, Zasep Tulku received the transmission of the complete works of Tzong Khapa on Sutra and Tantra from Pangnang Rinpoche and the transmissions of four volumes of Gyaltsabje, a disciple of Tzong Khapa. In addition, he received the transmission of eight volumes of Kadruje and the transmission of Getongpa (Prajnaparamita in 8,000 verses).

Teachings from His Holiness the Dalai Lama

From his Holiness the Fourteenth Dalai Lama, he received the complete Guhyasamaja initiations, commentary on Kye Rim and Tzog Rim (generation and completion stages) of Guhyasamaja and transmission of the Sri Guhyasamajamahatantraja (Guhyasamaja root text). He received Six-Armed Mahakala (Tib. Gonpo Chakdruk) initiation. In 1968, he received the complete teachings on Lam Rim Chenmo and teachings on the Gaden Lha Gya Ma with commentary by the Seventh Dalai Lama. He was ordained Gelong (complete monk's ordination) that year by His Holiness the Dalai Lama. In 1970, he received the Kalachakra initiation and again received teachings on Lam Rim Chenmo. In 1971, he received the complete teachings of Lama Chöpa (Guru Yoga) and on the Mahamudra root text with commentary by the Second Panchen Rinpoche. In 1973, he again received the Kalachakra initiation and the Chenrezig Wangchen.

Teachings from His Holiness Trijang Rinpoche

From His Holiness Yongzin Trijang Dorje Chang he received Guhyasamaja initiations in 1964. In 1965, he received Lam Rim teachings, Bodhicitta Thought Training, Eight-verse Training of the Mind, Thirty-Seven Practices of the Bodhisattvas by Thogmed Zangpo, and Atisha's Lam Rim. He also received the complete Lama Chöpa and Vajrasattva initiation and teachings on Vajrasattva. In 1966, he received the complete set of Heruka five deities and body mandala initiations and teachings several times and transmissions, and the set of Twenty-One Taras initiation as well as Chenrezig initiation. He received initiations of Amitayas and White Heruka for Long Life, Rinpoche also received very special teachings on the uncommon inconceivable yoga practise of Vajrayogini. This teaching is only given to three students one at a time. Rinpoche alone received this teaching when he was about eighteen.

Teachings from His Holiness Ling Rinpoche

From His Holiness Kyabje Ling Rinpoche he received all the Yamantaka initiations and teachings on the commentaries as well as transmission of the Yamantaka Tantra root text. He received Gaden Lhargyame teachings. At Bodhgaya in 1969, he received Lam Rim Chenmo teachings and White Tara (Tib. Drolma Karmo) initiation. In 1972, he received the complete Lama Chopa teachings, Rinpoche received initiation of Amitayus, Chenrezig, Vajrayogini, Guhyasamaya, Haryagriva, King Garuda and Vajrapani. He received commentaries on Lojong and Samayavajra. Rinpoche also received one of the very rare sacred teachings called The combination practise of peaceful and wrathful Manjushri (in Tib. Jamyang Zhe Tro Drag Drup Thun Moomg Ma Yin Pa). Not many people know about this teaching, few Lamas have received this teaching. According to tradition of Geluk, you have to wait for a long time, in order to receive this teaching. One has to wait for three years, three months and three days. Each year you have make new request to the Lama.

Five Lamas made this request to H.H. Ling Rinpoche. Ven. Zasep Rinpoche, his teacher Ven. Geshe Thupten Wangyal, Ven. Sha Ko Ken Rinpoche, Ven. Ja Moon Rinpoche and Ven. Jhampa Kelsang Rinpoche. After three years, three months and three days waiting a letter arrived from H.H. Ling Rinpoche saying now it is time for you to come and receive this teaching.

The Five Lamas travelled to Dharamsala from Dalhousie. It was a great honour and happiness to receive this rare sacred teaching. The actual duration of receiving this teaching was less than three hours. H.H. Ling Rinpoche lent his own text for them to copy by hand. The text is not allowed to be printed or published.

Rinpoche's other teachers are Kyabje Zong Rinpoche, Ven. Lati Rinpoche, Ven. Tara Tulku Rinpoche and Ven. Khalka Jetsun Dampa Rinpoche.

From H.H. Kyabje Zong Rinpoche, he received the initiations of Chakrasamvara Five Deities and Body Mandala, Vajrayogini, Chittamani Tara and Chod. He received the commentaries on Chittamani Tara, Chöd according to the Ganden Ear Whispered Lineage and Six Yogas of Naropa according to Lama Je-TsongKhapa.

From Tara Rinpoche, he received initiations of Haryagriva Sangdrup, Guhyasamaya, Vajrasattva, White Manjushri and Six Armed Mahakala.

From Ven. Lati Rinpoche, he received the initiations of Chakrasamvara Five Deities and Body Mandala, Orange Manjushri, Medicine Buddha, White Heruka, Goddess Svaravati and Dharmapala Sher Tah Chen.

From Ven. Khalka Jetsun Dampa Rinpoche, Rinpoche received Chöd initiations and teachings of Gelukpa tradition. The initiations of Chöd according to the Gaden Ear Whispered Lineage and Dakini Ear Whispered Lineage. He also received initiation of Chöd according to Kagyu lineage. Rinpoche received Kurukula initiation from Ven. Khalka Jetsun Dampa Rinpoche.

The above teachings and initiations are only the most important ones Zasep Tulku received.

Geshe Wanggyel's Passing

In 1972 in Dalhousie, Geshe Wanggyel told Zasep Tulku to go to Varanasi Sanskrit University to further his studies in Pramana and Madhyamika philosophies. As Zasep Tulku left, his kind and holy teacher gave him his copy of the Lam Rim Chenmo and told him that they could now no longer remain together.

After Zasep Tulku had been in Varanasi for three months, his teacher died. Before his death Geshe was unwell for only two days. He died early one morning after doing the Vajrayogini self-initiation with some of his students. Geshe-la's body stayed up in meditation posture for 3 days with beautiful energy. He was in the state of clear light and bliss.

Studies, Travels and Teachings

Zasep Tulku studied for three years at Varanasi and received his Acharya (Master's) degree.

In 1975, he was sent by His Holiness the Dalai Lama to Thailand where he stayed eighteen months and practised vipasana and anapanasati in many forest temples, as well as studying with Achaan Buddhadasa at Wat Swanmokkhaballaram.

He was then requested by Lama Thubten Yeshe to come to Australia to act as translator for His Presence Geshe Thubten Loden. Accordingly, he arrived at Chenrezig Institute for Wisdom Culture in mid-1976.

*Note: At this time in the text "Zasep Tulku" becomes "Zasep Rinpoche"*

During his three-year stay in Australia, Zasep Rinpoche travelled widely, giving Lam Rim meditation courses in Sydney and Melbourne and lectures in Adelaide and Linsmore College, Sydney. His Tasmanian students established Darjeeling retreat centre near Davenport, and in New South Wales the Tenzin Ling retreat centre was formed under his direction, near Quaama.

Rinpoche is spiritual head of Tashi Chöling Centre in Hobart, Dharma Foundation of Tasmania, Tenzing Ling Centre in Quaama, Lobsang Gyalwa Mandala in Sydney and Tang Soo Tai Martial Arts Centre in Mooroochydore in Queensland, Australia and Vajra Ling Centre in Uralla, N.S.W. Since 1984 Rinpoche goes to Australia every second year to teach at various centres.

The Move to Canada

After being invited to Canada by his students and relatives there, Zasep Rinpoche arrived in early 1980. He took up residence in Nelson, British Columbia, where he gave a six week course on the theory and practise of Buddhism at David Thompson University.

In the fall of 1980, His Holiness the Dalai Lama and His Holiness Ling Rinpoche arrived in Toronto at the same time as Zasep Rinpoche. During that time, many students requested H.H. Ling Rinpoche for his permission and blessing in creating a centre for the Gelug order. His Holiness gave the centre the name Gaden Chöling Mahayana Buddhist Meditation Centre and appointed Zasep Rinpoche as the resident teacher.

Once the centre was well established, Zasep Rinpoche invited His Holiness Zong Rinpoche, who came to teach in Toronto in the spring of 1981. His Holiness was very pleased about the Dharma activity in Toronto.

In July, 1981, the growing centre occupied a house in which regular teachings could be held. Since then, Rinpoche has given many teachings at Gaden Choling, including Lam Rim (the gradual path to enlightenment), the Bodhisattvacharyavatara (Shantideva's Guide to the Bodhisattva's Way of Life), teachings on death, rebirth and the intermediate state, Buddhist logic and debate, Kalachakra sadhanas, seven-point thought transformations, Mahamudra teachings, and the Four Foundations (Ngondro). He has also given Green Tara initiations, White Manjushri, Svarasvati, Mahakalla, White Zamballa, Vajrasattva, Heruka, Yamantaka, Vajrayogini and Chittamani Tara and led weekend retreats, and has given private teachings for individual students, both formally and informally.

Since Zasep Rinpoche arrived in Canada, his students there have started other centers. Rinpoche regularly visits these centres and offers extensive teachings, initiations and retreats which his many students attend enthusiastically. As well as establishing these Dharma centers, Rinpoche has taught courses at Naropa Institute in Boulder, Colorado on Buddhist logic and debate, Prmanavartika, and Madhyamikavatara during the summers from 1980 to 1982. He has lectured at McMaster University in Hamilton, Ontario and Carleton University in Ottawa, and has twice led two-week retreats at Ainsworth Hot Springs, B.C., on Medicine Buddha (Tib. Sangye Menlha) and on the Lam Rim. Zasep Rinpoche has also taught at the Dharma community in Edmonton, at the Tibetan Buddhist Temple (la Temple Bouddhiste Tibetaine) in Montreal, Quebec, at Thubten Dhargye Ling Centre in Los Angeles and at Vajrapani Institute in Santa Cruz and Milarepa Centre in Vermont, and also Rinpoche taught in Anchorage, Alaska.

Rinpoche and his students are involved in various levels of spiritual organization. Inviting many high lamas and teachers to Canada and the U.S. Such as Venerable Tara Rinpoche, Lati Rinpoche, and His Holiness Ninth Khalkha Jetsun Dhampa. Also inviting the late Serkong Rinpoche and the Ganden Tripa. Recently the incarnation of His Holiness Kyabje Zong Rinpoche came to visit many centres across Canada. Over the years he has organized pilgrimages to India and Nepal to visit the major holy sites five times. Over a hundred Dharma students have gone with him to India. These pilgrimages have been very meaningful in terms of making connection with Lord Buddha and deepening their Dharma practice.

In November 1997, Rinpoche brought all his centres together in Vancouver for the first Presidents' meeting. All of the centres now work together as Gaden for the West.

Zasep Tulku Rinpoche's
Address to the First Presidents' Meeting
of His North American Centres at Zuru Ling in Vancouver

November 29, 1997

I would like to welcome Presidents, Vice Presidents and Ex Vice Presidents for the Conference of the Presidents of: Zuru Ling Vancounver, Tashi Choling Nelson, Potala Meditation Centre Thunder Bay, Gaden Choling Toronto, Cittamani Centre Ottawa and Golden Blue Lotus Tara Centre Idaho. This is our first gathering of this kind and I wish to have this kind of meeting every year.

The purpose of this meeting is to preserve and propagate the Buddha, Dharma and Sangha, Tibetan Buddhism and particularly the Lineage of Lama Tsong Khapa.

These centres have been places for learning Buddhism and meditation for the last sixteen years. We have done numerous Dharma activities. Such as organizing meditation retreats, initiations and teachings. Led by such great teachers as His Holiness Khabje Zong Rinpoche, Lati Rinpoche, Tara Rinpoche, His Holiness Khelke Jetsun Dhampa. I myself have given many teachings and conducted lots of retreats over the years.

We have invited many guest lecturers including Tibetan doctors, thankga painters. As well as Canadian Tibetan Buddhist teachers such as Geshe Kaldan and Jhampa Shaneman, Achaan Maha Gosananda and Dhyani Ywahoo.

We also did a lot of fund raising for Tibetan refugees in India and Nepal. We raised money for Sera Je Health Care Centre and their Guest House. Now they have a good health centre which is one of the best Tibetan Health Care Centres in India. We also raised money and donations for four Nunneries. ChoKyeGyal Nunnery in Zangskar, Ganden Choling Nunnery and Dolma Ling Nunnery in Dharamsala, Santen Choling Nunnery in Kulu.

We did a lot of fund raising through Ganden Relief organization which is a part of Ganden Choling. Also we raised the money for reconstruction of Zuru Monasetery in Tibet. Also through Ganden Relief, we helped Drepung Loseling Monks Sponsorship Program. We probably he-lped 500 little monks. We sponsor many hundreds of Tibetan Children, monks and nuns in India and Nepal. We organized our centres across Canada for the SeraJe Monks tour and raised approximately $55,000 for SeraJe. We have sent lots of drugs to SeraJe Health Care over the years. We managed to buy twenty-one wood stoves for the nuns in ChoKyeGyal in Zangskar. Now they can stay in the nunnery and do practice instead of going to the village in winter to keep warm. We also sent medicine and money to Delek Hospital in Dharamsala which is run by the Tibetan Government.

Our centres have become a source of the practice of generosity of material aid to the east and the practice of generosity of Dharma in the west. I think 100's of thousands of people in the west and the east both have benefited through our Dharma Centres. I am very thankful to all our Dharma friends and friends of the Tibetan people. What we have done so far is very little comparing the suffering in the east and the west and the suffering of the world. It is like one drop of water in the ocean.

I would like to see us continue to do what we have been doing and do more to help all sentient beings. Our centres are growing. Interest in Buddhism in the west is growing. I think the support for Tibetan Buddhism and support for the struggle of the Tibetan people is also growing. So I feel during this meeting we can discuss how to work together. Through united effort we can accomplish more.

I see we can share together and have all the centres under one umbrella organization. We have the same goal, the same kind of constitution and follow the same lineage, the Lineage of Gelugpa and the Lineage of Lama Tsong Khapa. Therefore, I would like to ask all of us to discuss this agenda for the next two days.

The Second Annual Meeting of the Ganden Umbrella took place on October 18, 1998 in Toronto.

In the future, Rinpoche would like to go back to Tibet to visit his Zuru Monastery, family and home town of Zadoh, where he would like to build a hospital for the people.