Dharmakirti College 2005 Teachings: Nangchen Thraril Choejor Rinpoche

The first incarnation was that of Jetsun Ngawang Choejor Rinpoche, the Lord of Siddhas. He was born in the Nangchen district of Eastern Tibet as the son of Peh Urgyen Wangchuk. From his early years he seemed to have much dharma knowledge and soon entered Nangchen Tsechu Monastery and studied the entire teachings of the Six Yogas of Naropa and other profound teachings from the master Dorje Chang Drubwang Tsoknyi. Following that, he received instruction from HH Gyalwang 14th Karmapa, Thegchog Dorje. Then, in accordance with the Karmapa’s advice, he traveled to study under Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. By listening and reflecting as much as he could, he attained mastery over exposition, debate and composition as well as gaining realization of the two stages of development and completion.
Following a dream, Jamgon Natsok Rangdrol believed that the young boy was an emanation of Rigzin Jatson Nyingpo and Jamyang Khyentse Wanpo agreed. Ngawang Choejor then received, among other teachings, the empowerments for the Jatson Nyingpo cycle.

The two lineage masters also authorized him as a master to teach and guide beings. The great siddha Choewang Rinpoche told him ‘When I come to see you, I don’t see you as an ordinary man, only as Chenrezig, so you must be an emanation of Chenrezig!’ Additionally, many great noble beings said he was an incarnation of Lord Milarepa, the siddha Lingjerepa and other masters. In the remote Shelri Lhunpo hermitage, he had innumerable visions of White Tara, Hayagriva and other sublime deities. There were countless wondrous signs, such as leaving his footprint in stone and extracting water from rocks with his bare hand. He was a profound master for many scholars like the second Drupwang Tsoknyi, the great treasure seeker, Kundhus Lingpa, Choewang Rinpoche the retreat master, Pawo Tsering and so on . He constructed many new monasteries, among which was Pal Thrail Ngedon Tengye Ling. In the water dog year 1922, at the age of eighty, his mind dissolved into the intrinsic nature with many amazing signs.

The second Choejor incarnation was Trinley Rabjam. Like his previous incarnation, his enlightened activity was extraordinary. During the unstable times, ‘Because samsara is without essence.’ he told his disciples, ‘My activity is temporarily completed and I shall be leaving for another realm.’ At the age of thirty-two, even without his health having deteriorated, he passed away with wondrous signs.

Following the liberation of the previous incarnation, the reincarnation of Thraril Choejor Rinpoche was sought. At that time, Kyabje Trulshik Rinpoche, H.H. 14th Dalai Lama and the H.H.Gyalwang Karmapa unanimously and unerringly perceived with their stainless wisdom that the prophesied boy would be known by the signs of being born in the Iron Dog year , a two day horse ride to the northwest of the monastery. In accordance with this, the supreme emanation was found with certainty, free of all doubt.

He was born in the Nangchen district of Kham amidst amazing signs on the tenth day of the fifth month of the iron male dog year, 1970 and was given the name Ngawang Jigdral Chokyi Gyatso. His father was Konchog Jigme and his mother was Pema Tharcho.

At the age of eleven he went on pilgrimage in both Tibet and Nepal where he received from Tulku Urgyen Rinpoche the vows of refuge. Following that, having returned to Nangchen, he began his religious life at Lhalam Monastery. Then, at the age of seventeen, he entered the retreat centre at Lachab Monastery where he engaged in practice for three years and three months. Subsequently, at Lhalam Monastery, he took up the responsibility of retreat master and for about six years practiced as much as he could.

In 1997 he arrived in Nepal and for a few years acted as the tutor for the young incarnation of HH Dilgo Khyentse Rinpoche. Following that, he attended Khenchen Thrangu Rinpoche’s monastic college where he studied and reflected deeply on treatises of sutra and tantra. While in residence there, he capably performed his duty as an assistant instructor. From the teachings of Khenchen Thrangu Rinpoche and H.H. 14th Dalai Lama, Kyabje Trulshik Rinpoche, Jamgon Tai Situ Rinpoche, Nangchen Adeu Rinpoche, Khenchen Tsultrim Gyatso, Ngaktrin Chogtul and many other eminent masters he received empowerments, guidance and pith instructions in the traditions of the old and new schools. His life is one of ever increasing exposition, accomplishment and activity.



Thraril Choejor Rinpoche	Vajrasattva & Dzogchen Weekend February 26 & 27, 2005 Saturday & Sunday

Schedule

Saturday, February 26th 9:00am to noon Dorje Sempa Wang--Vajrasattva Empowerment from the Chokling Tersar of Chogyur Dechen Lingpa, The Family Lineage of Khyabje Tulku Urgyen Rinpoche Saturday, February 26th 2:00pm to 5:00pm Dzogchen Vajrasattva Lung Teaching from text, "Dorje Sempa Namkha Che: Total Space of Vajrasattva" the 30th chapter of the Semde Root-tantra Kunjed Gyalpo. Sunday, February 27th 1:00pm to 6:00pm Continue teaching from text, "Dorje Sempa Namkha Che: Total Space of Vajrasattva" the 30th chapter of the Semde Root-tantra Kunjed Gyalpo.

Biography OF Nangchen Thraril Choejor Rinpoche

The first incarnation was that of Jetsun Ngawang Choejor Rinpoche, the Lord of Siddhas. He was born in the Nangchen district of Eastern Tibet as the son of Peh Urgyen Wangchuk. From his early years he seemed to have much dharma knowledge and soon entered Nangchen Tsechu Monastery and studied the entire teachings of the Six Yogas of Naropa and other profound teachings from the master Dorje Chang Drubwang Tsoknyi. Following that, he received instruction from HH Gyalwang 14th Karmapa, Thegchog Dorje. Then, in accordance with the Karmapa’s advice, he traveled to study under Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. By listening and reflecting as much as he could, he attained mastery over exposition, debate and composition as well as gaining realization of the two stages of development and completion. Following a dream, Jamgon Natsok Rangdrol believed that the young boy was an emanation of Rigzin Jatson Nyingpo and Jamyang Khyentse Wanpo agreed. Ngawang Choejor then received, among other teachings, the empowerments for the Jatson Nyingpo cycle. The two lineage masters also authorized him as a master to teach and guide beings. The great siddha Choewang Rinpoche told him ‘When I come to see you, I don’t see you as an ordinary man, only as Chenrezig, so you must be an emanation of Chenrezig!’ Additionally, many great noble beings said he was an incarnation of Lord Milarepa, the siddha Lingjerepa and other masters. In the remote Shelri Lhunpo hermitage, he had innumerable visions of White Tara, Hayagriva and other sublime deities. There were countless wondrous signs, such as leaving his footprint in stone and extracting water from rocks with his bare hand. He was a profound master for many scholars like the second Drupwang Tsoknyi, the great treasure seeker, Kundhus Lingpa, Choewang Rinpoche the retreat master, Pawo Tsering and so on . He constructed many new monasteries, among which was Pal Thrail Ngedon Tengye Ling. In the water dog year 1922, at the age of eighty, his mind dissolved into the intrinsic nature with many amazing signs. The second Choejor incarnation was Trinley Rabjam. Like his previous incarnation, his enlightened activity was extraordinary. During the unstable times, ‘Because samsara is without essence.’ he told his disciples, ‘My activity is temporarily completed and I shall be leaving for another realm.’ At the age of thirty-two, even without his health having deteriorated, he passed away with wondrous signs. Following the liberation of the previous incarnation, the reincarnation of Thraril Choejor Rinpoche was sought. At that time, Kyabje Trulshik Rinpoche, H.H. 14th Dalai Lama and the H.H.Gyalwang Karmapa unanimously and unerringly perceived with their stainless wisdom that the prophesied boy would be known by the signs of being born in the Iron Dog year , a two day horse ride to the northwest of the monastery. In accordance with this, the supreme emanation was found with certainty, free of all doubt. He was born in the Nangchen district of Kham amidst amazing signs on the tenth day of the fifth month of the iron male dog year, 1970 and was given the name Ngawang Jigdral Chokyi Gyatso. His father was Konchog Jigme and his mother was Pema Tharcho. At the age of eleven he went on pilgrimage in both Tibet and Nepal where he received from Tulku Urgyen Rinpoche the vows of refuge. Following that, having returned to Nangchen, he began his religious life at Lhalam Monastery. Then, at the age of seventeen, he entered the retreat centre at Lachab Monastery where he engaged in practice for three years and three months. Subsequently, at Lhalam Monastery, he took up the responsibility of retreat master and for about six years practiced as much as he could. In 1997 he arrived in Nepal and for a few years acted as the tutor for the young incarnation of HH Dilgo Khyentse Rinpoche. Following that, he attended Khenchen Thrangu Rinpoche’s monastic college where he studied and reflected deeply on treatises of sutra and tantra. While in residence there, he capably performed his duty as an assistant instructor. From the teachings of Khenchen Thrangu Rinpoche and H.H. 14th Dalai Lama, Kyabje Trulshik Rinpoche, Jamgon Tai Situ Rinpoche, Nangchen Adeu Rinpoche, Khenchen Tsultrim Gyatso, Ngaktrin Chogtul and many other eminent masters he received empowerments, guidance and pith instructions in the traditions of the old and new schools. His life is one of ever increasing exposition, accomplishment and activity.

Vajrasattva

Because of the power of our afflictive emotions, controlled by desire, hated, jealousy etc. we create nonvirtuous acts. This nonvirtue will follow us like a shadow, life after life and become a source of all sufferings. Therefore it is wise to purify all nonvirtues we create before they bring the result. Vajrasattva meditation is a special practice for the purification of nonvirtuous causes before their result ripens.

Dzogchen

What is Dzogchen From Dzogchen point of view, the nature of our present mind actually contains the wisdom of Buddha. The wisdom of the Buddha is not something we will find in the future. It is right here in the present not only on this day but in this very moment. We have the heart of the Buddha. Our basic fundamental state of mind is completely awake, although most of us cannot realize it or see it right now. In Tibetan dzog means 'complete' 'perfect' or 'exhaustion' and chen means 'great'. Thus dzogchen means 'great completion', 'great perfection' or 'great exhaustion'. "Great completion" means that within this path everything is complete-- nothing else is needed. "Great perfection" means perfect in its own state. For example, in working with a painful emotion we do not have to go outside the emotion the antidote is already there within the experience. "Great exhaustion" refers to the lack of true existence of the afflictive or negative emotions. If we look closely there is no moment that we can pinpoint, when we can say, for example, "This experience of anger started here". We refer to this sate as primordial purity. The Lineage of Dzogchen According to the Dzogchen lineage history Samantabhadra is the source of the Dzogchen teachings. The Dzogchen teachings were transmitted from the enlightened heart of the dharmakaya Buddha Samantabhadra to the sambhogakaya buddha Vajrasattva. The Dzogchen lineage was transmitted from Vajrasattva to the nirmanakaya Buddha Garab Dorje. Through Garab Dorje, the lineage was transmitted to many other masters in India, finally coming to Padmasambhava. Padmasambhava was the primary figure who brought the Dzogchen teachings to Tibet in the early eighth century. Classification of the Tantras and Dzogchen In the Nyingma tradition the Tantras are divided into Three Outer Tantras and Three Inner Tantras. The Three Inner Tantras include Mahayaga (which emphasizes the Generation Stage) Anuyoga (emphasizing the Completion Stage); and Atiyoga (which emphasizes freedom from efforts). Within Atiyoga, there are three further divisions: Semde, the Division on mind; Longde, the Division on Vast expanse; and Mengagde, the Division of Esoteric Instructions. The teaching we will receive is from the Semde or Division on mind. The basic teaching or assertion of Semde is that all phenomena are created by the mind, and that all phenomena are the same as the nature of the mind. Choejor Rinpoche will give us a reading transmission and teaching from from the semde text "Dorje Sempa Namkha Che: The total Space of Vajrasattva: Root of All Essential Scriptures" (the 30th Chapter of the Semde Root-Tantra Kunjed Gyalpo).