The Concise Biography of the Supreme Jamyang Lama Lodro Rinchen

The brief biography of the supreme Jamyang Lama Lodrö Rinchen is contained herein.

Because of your supreme heart-felt love for the beings of this degenerate age, you assumed the form of a two-legged human, the actual Tilopa.

I prostrate with devotion at the feet of the one named Mati (Lodrö), the yogi who maintains the hidden conduct of a tulzhuk practitioner.

Although the totality of your outer, inner, and secret qualities is as vast as the sky, grant your permission to spread just a small portion as nourishment for the faith of fortunate beings.

Furthermore, regarding the Great Continuer of the Barom Kagyu tradition, the holy guru Jamyang Lodrö Rinchen:

He was born as the son of father Tsangsar Tenzin Namgyal and mother Saza Nordyang in Dzombukha, located in the Tsangsar Tranang area of Gomde Nangchen in the Land of Snows. His physical form blossomed on an auspicious date in the month of Snron (Saga Dawa) during the Wood-Hare year (1915).

It is famously told that when the Gyalwang Karmapa, Khakyab Dorje, was traveling through Kham and Amdo toward Central Tibet, the mother went to meet him. Upon seeing the child, the Karmapa remarked, “Today, Barom Darma Wangchuk has arrived.” With these words, he took the child from the mother’s lap into his own.

At the age of three, Situ Pema Wangchok Gyalpo (the 11th Tai Situ Rinpoche) recognized him as the fourth incarnation of the Chokhor Tulku. At age four, he was formally enthroned at his primary seat, Tsangsar Gon Thubten Namdak Ling.

Under the guidance of his tutor, Karma Trinley, he quickly mastered the foundational skills of the monastic tradition, including reading and writing, the sacred ritual dances (cham), the precise proportions for drawing mandalas, and the complex liturgical chanting (don rta) of the Barom Kagyu.

From childhood, he was naturally holy, showing kindness to insects, refusing to pluck flowers, and avoiding relieving himself on green grass or pathways. He was naturally pure in conduct, deeply compassionate, and profound in character. Even while playing, he would spontaneously speak verses of elegant wisdom (subhashita) that others had never heard before. At times, he displayed miraculous signs, such as assuming meditative gazes and mudras while singing “Hum” songs.

From masters like Tsangsar Chimey Dorje and Ser-tsa Lama A-gyam, he received teachings on Chakrasamvara, Varahi, and Mahakala, as well as various empowerments. At thirteen, from Dazang Ngedon Tenpay Gyaltsen, he received the complete Karma Kagyu cycles and the New Treasures (Tersar) of Terton Wangchen. At eighteen, he insisted on going to the sacred land of Tsari. Though his elders tried to stop him, he fled secretly at night with a few attendants.

He traveled as a pilgrim, practicing at the sacred sites of Dakpo, Nyang, and Kongpo—specifically visiting Gampo, the seat of the lineage forefather Gampopa—before crossing the Gongo-la pass into the holy region of Tsari. There, at a salt-house, he encountered a Mahamudra manual by Chöje Korakpa; upon reading it, his previous conceptual layers fell away like peeling bark. He vividly realized the Natural State of the Clear Light Mind (‘od gsal gnyug ma’i gshis). He stated that from that day forward, ordinary conceptual grasping (tha mal gyi zhen rtog) never arose in his mind again.

After his time in Tsari, he traveled to the monasteries of Lhore Do and continued through the historic heartland of Tibet. He visited Yazang and Dhargye, eventually reaching the sacred sites of Yarlung, where he meditated in the Yarlung Sheldrak cave (the “Crystal Rock” of Padmasambhava) and visited Sangri Kharmar, the seat of the great female master Machig Labdrön. He stayed for about a week at each place, including Phagmodrupa’s seat of Densatil, to practice meditation.

He visited Samye, Chimphu, Yamalung, and Drak Yangdzong, observing the sacred sites of the south, then crossed the river at Chuwori to visit the Nyethang Dolma temple. He then arrived in the central city of Lhasa.

After visiting the Jowo statues and surrounding monasteries, he traveled north to Tsurphu, Reting, Taglung, and Drigung before returning to his own monastery via the northern route. Later, he went to Kyodrak and received lineage teachings from masters like Galsel Ten-sum.

Notably, he met the accomplished master Kagyud Tashi at Chapti Serpuk. When he requested instructions on Chakrasamvara (Demchok) and the Six Dharmas, the master informed him of the strict lineage seals:

“In the Barom Nyengyu tradition, there is a sealed command (bka’ rgya) that the Chakrasamvara empowerment cannot be granted unless the preliminaries (Ngondro) are completed; likewise, the Six Dharmas cannot be granted unless the Chakrasamvara approaching retreat (Nyen-pa) is completed.”

The master instructed him: “First, complete the Ngondro, then I shall give the empowerment; complete the retreat, then I shall offer the Six Dharmas. In the meantime, I will grant you whatever other teachings you desire.” He subsequently requested and received the maturation (empowerments) and liberation (instructions), along with all their necessary supports (rgyab rten). In particular, he received the Empowerment of Great Phowa (The Great Transfer of Consciousness), at which point his mind and the Guru’s realization merged into a single “flavor” (ro gcig).

At Chapti Serpuk, he observed the extraordinary discipline of the practitioners, noting that six yogis were living on just a single bowl of roasted barley (tsampa) a day, remaining without fire for days on end. Furthermore, from Chimey Drupay Dorje, he received the complete reading transmission (lung) for the entire Kangyur (the translated words of the Buddha) and the empowerments for the Chokling Tersar (The New Treasures of Chokgyur Lingpa).

From Lho Drongtrul, he received Drigung Kagyu teachings and the works of Nuden Dorje. From his root guru, Khyungtrul Pema Trinley Gyatso, he received the “Five Great Treasuries,” the Nyingma Gyubum, and many other vast Nyingma and Sarma teachings.

Once at Tana Monastery, during a ceremony, everyone saw him rise a cubit’s height into the air from his throne during the “descending of blessings” (jinbe). He then returned to Kyodrak for more lineage empowerments and ritual dance training.

He met Kagyud Tashi again, who by then had spent six or seven years in a state where “concepts and dreams were exhausted” (rtog pa dang rmi lam zad pa). In this advanced state of realization, the master rarely spoke, abiding in the natural luminosity of the mind.

While they were together, a group of monks arrived with extraordinary news: a female relative of the great visionary Terton Barway Dorje had passed away, and her physical form had dissolved into the Rainbow Body (jalü). To honor this miraculous sign of the “Great Transformation,” the Lord (Lodrö Rinchen) performed a grand feast offering (Ganachakra/Tsok), celebrating the success of the lineage’s internal yogas. During this feast, a single jar of yogurt served over fifty people without running out—an auspicious miracle. 

He later returned to his own seat after mastering the ritual dances. It was during his dedicated practice of the “Path of Methods” (thabs lam)—the advanced internal yogas of the Six Dharmas—that his realization became undeniably manifest. Despite the freezing Himalayan climate, he was able to wear only a single cotton cloth (ras rkyang) for weeks at a time. Throughout this period, he remained unceasingly in the state of “All-encompassing Clear Light” (thams cad mkhyen pa’i ‘od gsal), a level of high realization where the luminous nature of the mind is never obscured, day or night.

In visions and dreams, he received teachings from Amitabha in Sukhavati, Padmasambhava at the Copper-Colored Mountain, and Saraha in the South. He also dreamt of being invited by the goddess Tashi Tseringma to the Crystal Palace at Lapchi, where he joined Milarepa and his disciples in a feast offering. As it is said of the Bodhisattva Sadaprarudita, Jamyang Lodrö Rinchen was never separated from the Buddhas, even in his dreams.

At age twenty-six, he traveled to the White Lake of Tsari, where he encountered the Mahasiddha Drukpa Kunley in a state of Clear Light and received lineage instructions. He returned passing through Samye and Chimphu, a retreat cave complex above Samye. Here he stayed for one week.

After visiting Lhasa and Tsurphu again, he went to North Barom. There, he felt the local guardian spirits welcoming him with great joy, and he performed offerings. He also visited Drakmar Dzong and the Rinchen Pungpa mountains. This was during his twenty-sixth year, the Iron-Dragon year (1940).

While at Barom Rinchen Pungpa, he saw the face of the Dharma Lord Darma Wangchuk and offered a prayer beginning with “Namo Guru…” An old woman appeared to give him a tour of the site, then vanished without a trace. He returned to his monastery via the Nagchu northern road.

At Rago Tsokha, in the Iron-Tiger year (1950), he received the Rinchen Terdzö empowerments from Jamgon Lodrö Raphel. Afterward, at the master’s request, he stayed for a few days of rest and received the “Vajra-Bhairava” and other sealed secret teachings.

During one of his three visits to Lhasa, he attended the first Kalachakra empowerment given by the 14th Dalai Lama (then age eighteen) at Norbulingka.

On his way to Kyodrak to find a teacher for the “Six Dharmas” physical yogas, he met thirteen women carrying thirteen baskets of silk, which he took as a perfect omen. An elderly woman (a dakini) traveling with him prophesied that the old monk living in the cave at the peak of Kyodrak was his guru from past lives.

As soon as he saw that master—the hidden yogi Deshar Wang-ga Rinchen—unbearable devotion blazed within him, and the master was deeply pleased. Having offered a ceremonial scarf (khata) with immeasurable devotion, he made a detailed request explaining his needs and purposes, and then invited the master to his own monastery.

He refined the practical applications of the “Direct Instructions” (marchar) for empowerment and liberation in a precise and detailed manner, and like pouring from one full vessel into another, his mind and the master’s realization became one.

At his own monastery, he newly established several retreat centers, primarily the Thegchok Ling retreat community for upholding the Barom Ear-Whispered Lineage (Nyengyu), thus raising the victory banner of practice.

In the Earth-Dog year (1958), during the escape, he traveled through Khyungpo Sertsa and the Dru-su valley, crossing the Gyalmo Ngulchu river to Chara Pelbar, and eventually reached Snyi-bo Rong in Powo.

After passing the Earth-Pig year (1959), in the spring of the Iron-Rat year (1960), when the Red Army completely destroyed the “Four Rivers, Six Ranges” Dharma-protector camps, he remained untouched by any harm or danger on the battlefield and gradually arrived safely at Jigzhung in Lower Lchi.

After staying there inconspicuously for several years, when a slight relaxation occurred through the Chinese policies regarding nationalities and religion, he settled in his home region and was appointed as a doctor for the People’s Commune.

He was also arranged to attend political consultative conferences and representative assemblies at the county and district levels, as well as political study classes for the revolution. He remained in the ranks of ordinary citizens for about six or seven years.

However, in the Fire-Horse year (1966), the Chinese launched the movement known as the “Great Proletarian Cultural Revolution” (Destroying the Old and Establishing the New), and gradually a wave of toxic, evil behavior rose across Tibet and China; he was forced to wear the “criminal’s hat” of harsh treatment and suffered greatly through “struggle sessions” (thamzing).

Especially in the Earth-Bird year (1969), during the “One Strike and Three Oppositions” campaign, his life was in such danger that he fled to an unknown destination to escape Traveling without mishap, he arrived in the Jungpa region via Rongpo, where many refugees from our own Nangchen region had settled during the Earth-Dog year. From Middle Rongpo, Sebo Lama Karma Rigzin and his family escorted him to the home of Yebe Kunga Tashi in Upper Jungpa Ge-tö.

When his disciple Tenzin Namgyal asked the master Lama A-gyur for advice, the master said: “For the time being, stay at your home under the guise of treating the sick.” He further instructed: “Take the horse to the place of Kyodrak Drupla Karma Lhasang—which is about a day’s journey from Upper Jungpa Yerpa—and deliver it to the attendant Ngawang Tobden in secret,” and he sent Tenzin Namgyal to carry this out.

At that time, his name was changed to Rigzin Chöphel. He composed a poem titled “The Youthful Song of the Twice-Born,” a prayer for the new dawning of the auspicious spring of the Holy Dharma—the source of benefit and happiness in the Land of Snows.

After staying there for a few months, due to the poor conduct of other refugees, the head of the Sebo household was arrested by the Chinese; feeling unsafe to stay, he sought help from Tenzin Namgyal (a student of Lama A-gyur) and his trusted friends.

Entrusting him to the Jungpa Chief’s family in Lower Karshö and the related Yakpa family of the “Teb-nyer” (stewards), he moved there and stayed in complete, hidden secrecy. At that time, the citizens of many counties such as Nyemo in Tsang, Sok Drachen, Pelbar, and Tengchen rose up in a great rebellion against the harsh new Chinese political policies.

However, he continued to maintain strict inner secrecy; when the winter of the Earth-Bird year began and the Chinese government sent massive military forces from all directions to suppress the uprisings, he hid in the deep mountain recesses of Khetsa-phu, Jomonang, and Dachen-phu.

The Jungpa Chief’s family then entrusted him to the two households of Dachen Kharpo and Jomo Nyerpa, where he stayed in a hidden cave amidst a dense thicket of buckthorn (langma).

Since it was extremely difficult to risk lighting a fire during the day, he spent the months and years in the state of Tummo (Inner Heat) yoga, “essence extraction” (chülen), and meditative absorption (samadhi). Living on very little food, such as a bit of yogurt, his physical health actually flourished.

During that time, although Lama A-gyur and his family were also in hiding, the Chinese never even showed a sign of discovering them; this was surely due to the realization of the two holy masters and the pure faith and honest intentions of the local people.

In the spring of the Iron-Dog year (1970), since the neighbor of Kunga Tashi—the lower Degyal Magön family—had a separate house, Lama A-gyur moved there to hide. The incarnation of Tana Magza Lhatse, Sara Tse-drak, also stayed there in hiding; disguised as a beggar, the master (Lodrö Rinchen) traveled to the region of Trido and changed his name to Bedor.

Although the rebellion was mostly suppressed, the Chinese soldiers became fewer and more scattered. The loyalty and conduct of his trusted local friends were such that they could challenge the “seven diamond qualities” (dorje chö dün).

Once during his escape, while hiding in a forested mountain in the south, he had tethered his horse and was living on a small amount of butter and sugar while performing two sets of fasting retreats (nyungne). When Chinese soldiers searched the mountain, they came right to the base of the juniper tree where he was sitting; even though the butt of a rifle actually brushed against his shoulder, they did not see him. His health remained clear and his mind felt extremely joyful.

On another night, while escaping, the path split at two cliffs; whichever way he looked, four bears (a mother and three cubs) were lying in the path. He first thought of building a wooden fence, but then realized that would be a sign of foolishness. Instead, he concentrated on his meditative “stabilizing” (zerba) practice; immediately, the bears vanished to nowhere, and he was able to pass through peacefully.

In the Iron-Pig year (1971), while staying alone in the secluded retreat of Shang Gotsang, he clearly saw—within a sphere of light—Garab Dorje, Humchen Kara, Padmavajra, the twenty-five disciples (of Padmasambhava), and Terton Gyatsa in the upper part. In the middle part, he saw the deities of the Kagye (Eight Great Sadhana Teachings), and in the lower part, he saw Vajravarahi, the five families of dakinis, the nine classes of protectors, the Five Tseringma Sisters, and the protector Tsewang Tsal.

He also saw Chöje Sönam Zangpo from the peak of Kyodrak appearing in the form of Chakrasamvara in a state of Clear Light.

Furthermore, in the state of Clear Light and dreams, he met and received countless “near lineage” instructions from the Eight Mahasiddhas of India, Karmapa Dudul Dorje, Jamyang Khyentse Wangpo, Jamgon Lodrö Raphel, Khyungtrul Pema Trinley Gyatso, and Druwang Karma Kagyud Tashi.

In short, although to impure disciples he appeared to act like an ordinary lama, in truth—as stated in his “Secret Guru Sadhana”: “To the Lord of Siddhas Tilopa (Til-dung), to Lingchen Repa, to Gyalsay Tsultrim Senge, to Drung Mase, and to the one now in the hidden manner of a tantrika—Lhen-kye Dewai Dorje—I pray.” As this verse says, he was the embodiment of the Mahasiddha Tilopa, Lingchen Repa, Gyalsay Tsultrim Senge (the heir to the lineage of Lumay Dorje), and Drung Mase Lodrö Rinchen. He was the very embodiment of the Barompa Dharma Wangchuk, appearing in human flesh for the sake of the teachings and beings.

His main student, the retreat master Lama Demo Karma Jig-zang, once requested: “Since there is no guru more kind to me than you, please grant a Guru Sadhana so I may offer feast-offerings (tsok) on auspicious days.” In the Guru Sadhana titled “Great Cloud of Wisdom” that he then granted, the prayer included: “To the Lord of Siddhas Tilopa, to Lingchen Repa, to Gyalsay Tsultrim Senge, to Drung Mase, and to the one now in the hidden manner of a tantrika—Lhen-kye Dewai Dorje—I pray.” When the student asked, “Does ‘Til-dung’ refer to the Mahasiddha Tilopa?” the Master replied: “Yes, ‘Til-dung’ is Tilopa.”

He said: “In some of my experiences and dreams, I have the feeling that I am actually Tilopa himself, and I even remember him practicing on the banks of the Ganges in India.” 

“At times I feel I am Lingchen Repa, and at other times Gyalsay Tsultrim Senge; when I was restoring the declining Barom teachings, memories of my past lives arose.”

“I have the certain knowledge that I am the emanation of Gyalsay Tsultrim Senge; his secret name was Lhen-kye Dewai Dorje.”

“This Guru Sadhana is the way of the Guru Sadhana of Gyalsay Tsultrim Senge, and these ornaments and attire are his attire.”

“Because you asked for my Guru Sadhana, it is also mine; my guru gave me the secret name Lha-kye Dewai Dorje.”

“Gyalsay Tsultrim Senge was an emanation of Lingchen Repa, and Lingchen Repa was an emanation of Tilopa; therefore, in my experience, I sometimes feel I am Tilopa, sometimes Lingchen Repa, and sometimes Tsultrim Senge.”

“As for Drung Mase, when my root guru Khyungtrul Rinpoche Jamyang Lodrö Gyatso first met me, he said, ‘You clearly appear as the emanation of Drung Mase, therefore I shall call you Jamyang Lodrö Rinchen,’ and that is why I included it in this prayer.”

Furthermore, regarding the “Elegant Wisdom” he composed for the benefit of the Buddha’s teachings in general and specifically to clarify the unique tradition of the Barom Kagyu. His compositions for the benefit of the teachings include: The Support for the Six Dharmas; The Lamp of Wisdom: The Essence of the Profound Path of the Seven-Part Ultimate Point of Mahamudra; The Golden Rosary of the Barom Lineage; A Complete Treatise on Astrology; and A Volume on Medical Compounds and Formulations.

Regarding ritual texts, he edited and corrected those already in existence and newly compiled those that were missing, including: The Detailed Sadhana and Offering of the Four-Armed Mahakala; The Torma-Repelling Ritual of the Five-Faced Raven (Mahakala); The Ritual of Akshobhya; The Ritual of Vajravarahi; The Ritual of Ushnishavijaya; and The Mandala Ritual of Chakrasamvara.

Further works include: A Concise Ritual of Chakrasamvara; Notes on the Chakrasamvara Approach and Accomplishment; Fire Offering (Homa) Rituals; The Sutra-Ritual of the Medicine Buddha; The Assembly Ritual of Chöd; White and Black Tamyul (Protector) Rituals with Fire Offerings; The Barom Daily Dharma Practice; and A Collection of Empowerments and Oral Permissions.

He also produced: A Complete Manual of Ritual Notes in the Barom Tradition; A Hand-Manual for Torma Offerings; and The Internal Regulations for the Retreat Center; altogether leaving behind more than nine volumes of collected works (Kabum).

This great lord performed immense deeds by reviving and spreading the transmissions of empowerments, oral instructions, and pith instructions of the glorious Barom Kagyu—and the Buddha’s teachings in general—which had come close to being severed.

Finally, having reached the age of seventy-six in the Iron-Horse year of the 17th Sexagenary cycle (1990), on the twenty-eighth day of the Chaitra month (the second lunar month), he had a new dome-tent pitched.

He had a new hearth prepared and new shrine offerings arranged; as soon as these were completed as he had instructed, he expressed his joy at the auspicious coincidence of the teachings flourishing and the swift return of his incarnation.

In this state of joy, his intention dissolved into the expanse of reality (dharmadhatu), accompanied by wondrous signs, as he withdrew the display of his formal body at Pelgyi Samdup Tongmon Ling. His physical remains (kudung) were kept as a field of merit for the assembly for three weeks.

At that time, during the funeral offerings, many wondrous phenomena appeared in the sky, such as domes of rainbow light, rains of flowers, and the sound of divine music. When the body was offered to the funeral pyre, networks of multi-colored rainbow light connected the earth and sky in all four directions and eight intermediate points.

Wondrous cloud formations gathered in the atmosphere, and within and outside the courtyard, “ringsel” (sacred relics) of five colors fell—relics that faithful laypeople and monastics continued to find even many years later. His heart and tongue emerged from the center of the relics intact.

The heart was enshrined within a great reliquary stupa, and the tongue was placed inside a large clay statue at the temple of Pel Tashi Lhatse; the signs of their blessings remain clearly visible to this day.

This condensed biography was extracted by Sonam Rinchen from the extensive biography written by the Master’s disciple, Tenzin Namgyal. Through whatever white virtue is gained from writing this, may the intentions of the Glorious Lama be fulfilled, and may all mother beings be swiftly freed from the suffering of existence and attain the state of Vajradhara.