Lhatse Tulku Rinpoche

We are also managing FB page of Rinpoche's Center in Singapore . A Concise Biography of Lhatse Wöntrül Pema Rigdzin: A River in Summer

Homage to the incomparable Lord Orgyen Dorje Chang,
Sangye Yeshe Damgya Zhangthrom,
Yeshe Gyaltsen, Jigme Kalzang, and others,
The direct and lineage gurus. The supreme heart-son of Padmakara, the crown ornament of a hundred families,
Manifests in various emanati

ons in the perception of disciples in the great land of Tibet. The supreme lord of the ocean-like treasury of scriptures and realization,
The unparalleled jewel-like body endowed with qualities in the three realms,
The friend who subdues the enemy of ignorance in the minds of beings,
I pray to the feet of the glorious guru. Paying homage with devotion and offering flowers of ten fingers of my hand to the direct and lineage gurus, such as the Lord of the Doctrine, the Buddha Bhagavan, and Orgyen, the Second Buddha, I open the vast path ahead. What I am about to describe is the biography of Lhatse Öntrül Pema Rigdzin, the Victorious One in All Directions. Firstly, regarding his birth year and birthplace: In 1968, on the 11th day of the third Tibetan month, he was born into the Lhatse Gyangra clan in the Gyasho village of Serpa region, Serthar County. He was born into the Lhatse clan, which was considered a noble lineage and counted among the great families during the time of the three ancestral dharma kings of the Buddhist royal dynasty. This clan, Lhatse, is one of the eighteen great branches of the Mugpo Dong, one of the five original great clans of Tibet. During the Tibetan Empire period, as a tribe as important as the right arm, they originally resided in Nyangyul. During the time of king Songtsen Gampo, an emanation of Avalokiteshvara, troops were dispatched to Gyalrong in the east to protect the eastern regions. They settled in the area under the jurisdiction of the King Trokyab of Gyalrong, in a place called Serkhog, in the lower part of Serthar County, where the Blue Serchu River flows. The family once gave birth to quadruplet brothers, who were said to be the reincarnation of the Four Heavenly Kings born as humans on the same night. As one day in the realm of the gods is equivalent to fifty human years, it is said that the four sons passed away at the age of fifty human years. Those sons are known as the Four Heavenly Sons. They respectively formed: the source of scholars, the Mgarwa lineage, the unrivaled brave and wise Trola or Bumlha lineage, the great and powerful Zhabu lineage, and the incomparable in eloquence Lungwa lineage. Also, since this lineage resided in their ancestral home, they are also referred to as Maternal lineage or inheritance lineage. From these lineages, many great holy beings were born successively. In the 14th century, in the Mal lineage of Darakha Kache Lubum Ge, the glorious Tsongkhapa Lobzang Drakpa, renowned as the Second Buddha in the Land of Snows, was born. In the 17th century, from the Kharwa lineage, among the four great disciples of Gyalwa Palyulpa, Serton Yeshe Gyaltsen and others appeared. Although many others have come, fearing excessive verbosity, I will not elaborate further here. The supreme Lhatse Rinpoche was born into the Lhatse lineage, endowed with such perfect qualities as noble family lineage and spiritual heritage. His father, known as Osel Nyima who holds Lhatse lineage, was a skilled doctor who treated patients young and old, rich and poor, with compassion, regardless of their background. From a young age, he relied on many great holy beings as his spiritual masters, such as Yukhog Jadralwa, Dzongne Khenpo Lodro, and Dodrub Ling Trul. In particular, from his own paternal uncle, Lhatse Lama Tharpa Gyaltsen, he received the Dzogchen oral transmission (Nyen Gyu) of the Shargyalwa Palyulpa, as well as the instructions on Zhi Chag Dzog Sum, in the manner of filling a vase to the brim. He was a hidden yogi who devoted himself to spiritual practice, such as spending nine years in retreat at the Lhatse retreat center called Sangchen Lhundrub Phodrang. His mother was the prophesied daughter mentioned by Terton Lhatse Drodul Dorje on his deathbed. The Terton had directly entrusted his consort to his close disciple, Lama Pema Dorje, with the prophecy that they would have an excellent daughter. This daughter was Dzompa, Lhatse Rinpoche's mother. A few months after the birth of Lhatse Rinpoche, a neighbor named Gyangtö Tsang, who was a disciple of the accomplished master Nangsal Lama, a realized being and disciple of the Yukhog Jyadralwa, and who had served as the great abbot of Ser Lhatse Monastery in ancient times, took him, with great compassion despite the turbulent times, to the practice place of Guru Padmasambhava, the practice cave of Nyung or Munyung. There, relying on the blessed water of Vairotsana's accomplishment at that place, he bathed him through the Vajravidarana dharani and blessed him with the blue blessed water and incense smoke of Orgyen Padma's advice. Moreover, he said, "In the future, this boy will surely benefit the teachings, so you must take good care of him." Moreover, the senior lama Nangsal himself and the senior monks believe that Rinpoche is the holy being with the name of Padma and Shila who was prophesied to come to Lhatse Monastery by the accomplished master Dorje Jangchub, known as the "Old Siddha of Dodrub", who was eagerly awaited by masters such as Yudok Jaldral Choying Rangdrol of Lhatse Monastery and Lama Orgyen Rigdzin of Chuchar in the past. In the terma prophecy of Dola Jangchub Dorje, it is said:


“The names of Guru Karma of Lhatsé,
Are also Vidyadhara Lotus, and
The glorious Punye, endowed with all qualities. Especially, by the blessings of Ga Ga Ratna,
An emanation with the name of Shila. They will delight in and make offerings to this place. By the power of that, both traditions will flourish in this land. Three people blessed by the Lord Vajra Dharma,
Wearing the armor of patience. Although his blazing light rays,
May benefit some large and small regions,
Those unconnected to the kings and lords will follow after him.”

Thus, in the prophecy it says "Vidyadhara Chukye", the meaning of Vidyadhara in Sanskrit is "knowledge holder", and Chukye is the name for lotus. Due to the poetic composition, it can be read as "Rigdzin Pema" (Lotus Knowledge Holder), and in meaning, it directly refers to the name Pema Rigdzin (Padmasambhava). In the following verse, especially "Ga Ga Ratna", when examining the later part of the prophecy, the meaning of Ga Ga Ratna is a part of Guru Rinpoche's name. It is said that "the emanation blessed by Guru Rinpoche will be named Shila (Tsultrim)". Therefore, it is well known to everyone that his name since childhood was called Pema Rigdzin, and during his studies, his name was Tsultrim. The prophecy clearly captures the names Pema Rigdzin and Tsultrim. Furthermore, from that prophecy:

“In the courtyard of the divine Lhatse Monastery,
The protector who has received the blessings of the glorious Guru Rinpoche,
Having mastery over the wisdom of the three yogas,
The friend of Padma, the emanated dancer,
The sun that illuminates the activities of the glorious Nyingma.”

This prophesies that a holy being with the name of Padma, who is the protector or refuge blessed by the glorious and powerful Orgyen, the second Buddha, endowed with the three qualities of knowledge, compassion, and ability, the master of the two accumulations, who has mastery over the wisdom of the three yogas of the early translation school - Mdo, Gyu, and Sems - and who is the emanated dancer, the friend of the lotus, will make the activities of the glorious early translation Nyingma school shine like the sun at Lhatsé Monastery. Therefore, as everyone knows, since the time he [Rinpoche] learned to read and write, he has been called Pema Rigdzin, and his name is clearly mentioned in both the earlier and later prophecies. Similarly, he can be recognized as a prophesied person, as he is also mentioned in the prophecies by Traktung Dudjom Lingpa and others. At the age of seven, Rinpoche started to study at the local primary school. At around the age of twelve, when he gained a more open-minded approach to religion, he began learning the Tibetan language under the guidance of his aunt, Lhacham, who is also Yutrul Rinpoche’s mother, who was skilled in reading, writing, and scriptures. He started learning with the praise of the 21 Taras. Then, at the age of thirteen, he had a premonition of his previous learning and felt the need to go on a pilgrimage to Central Tibet. Without telling anyone, including his parents, teacher, aunt Lhacham, or any other related person, he secretly set out alone on foot to Lhasa for pilgrimage. After thirty-four days, he arrived in Lhasa. When he saw the golden roofs and rays of the Potala Palace shining from a distance, his mind was filled with faith, clarity, and overwhelming joy. He diligently made offerings, circumambulations, and purification practices at the sacred sites, especially the Jokhang Temple and the Potala Palace in Lhasa. He had a pure vision of Jowo Rinpoche as the actual Buddha, and his hair stood on end with faith and devotion. For fifteen days, he made prostrations and circumambulations. On the way back, he visited Kham Dege Printing House and Dzogchen Monastery. He had an audience with many spiritual teachers, including Arik Khenchen Padma Tsewang of Dzogchen Shri Singha. Khenchen Rinpoche Padma Tsewang especially made aspirations and blessed him. Then, returning to his hometown monastery, he met Lari Lama Pema, the Dharma protector of Takhyung, who is in the treasure prophecies of Chagkong Kunzang Nyima, at Lhatse Monastery. Lama Pema gave him much advice, such as the need to serve the teachings of Lha Monastery in the future. Rinpoche's visit to Lhasa for pilgrimage amazed the local people. After the revolution, it became an inspiration for the people of the Serta region to go on a pilgrimage to the central region for the first time. Then, once again, he diligently engaged in the practice of reading and studying the scriptures. Having respectfully regarded Terchen Alag Donyö Rinpoche, the reincarnation of Lhatse Lama Jampal, as the crown jewel, he received the medium-length teaching instructions on the preliminary practices of the Namchö lineage transmitted from Serton Yeshe Gyaltsen and accumulated 500,000 preliminary practices. In the winter of the following year, during the Horse month, relying on just a thin cotton cloth with bare feet, he trained in the practice of Tummo (inner heat yoga) and the yoga of the channels and winds, and was able to dry wet cotton cloth. From the age of fourteen, he studied at Lha Monastery by replying upon the abbot Agyoma or Lozang Tsultrim as his spiritual teacher. From the collected works of Ngari Panchen, particularly the 'Definitive Explanation of the Three Vows' (Domsum Namnge), he extensively studied and contemplated on the Vinaya, Madhyamaka, Paramita among other subjects. Until the age of eighteen, he served as the throne holder of Lhatse Monastery. He acted as the Vajra Master for the great practitioners and performed transference of consciousness ('pho ba) for the deceased. As a result, most of the deceased individuals with whom he had a karmic connection showed signs of successful transference. After that, he went to various villages and served as the Vajra Master for practices such as the Eight Herukas, Vajrakilaya, and Guru Dragpo longevity practice, benefiting beings. In 1986, at the beginning of the fourth month of the Tibetan calendar, he went to Palyul Monastery and met with the lord of the ocean of mandalas and lineages, the venerable Gyangkhang Thubten Palzang, at whose feet he extensively received the reading transmission or detailed transmission of the higher teachings of the Palyu Dzogchen Nyengyud lineage.With great compassion, he extensively bestowed the teachings and transmissions of the complete threefold practice (Shi Chyag Dzog Sum) of the glorious Palyul, which had never been given to anyone before. He bestowed on Rinpoche the Vidyadhara life-force hat (Rigdzin Sok Zhwa), made from the remaining material of the liberating-upon-seeing lotus hat worn by the lineage gurus of the glorious Palyul. He bestowed the very hat that he himself wore and enthroned him as the Vajra Master. He conferred the title 'Vajra Master Pema Rigdzin Chokle Nampar Gyalwa'. After that, Rinpoche returned and assumed the responsibility of the throne holder of Lhatse Monastery. For many years, he served as the Vajra Master for the great practitioners and performed transference of consciousness (Phowa) for the deceased and other practices. Then, the first abbot of Lha Monastery, Serpa Yeshe Gyaltsen, and Panchen Vimalamitra's reincarnation, Yugkok Jadralwa Chöying Rangdrol's oral instructions on the Dzogchen teachings, were received from two direct disciples of Jadralwa Chöying Rangdrol: Lama Nangsal of Lhatse Monastery and Khenpo Khyenchung. Then, he received empowerments for Vajrakilaya, Amitabha, and the life entrustment practice of Ling Je Gesar Gyalpo from His Holiness Jigme Phuntsok Jungne. At the age of eighteen, he went to Labrang Tashi Kyil monastery in the north and studied under the great spiritual teacher, the venerable Jamyang Gyatso, whom he replied upon as his guru with three ways of delighting the guru. With compassion, he took Rinpoche under his care, and for six years, he studied the sutras, tantras, and literature and grammar under him. At the same time, from the incomparable Gungthang Tenpai Wangchuk, he received empowerments of the Three Deities of Bliss-Secret-Fearlessness (Bde-gsang-'jigs-gsum - Chakrasamvara, Guhyasamaja, and Yamantaka), the non-dual tantric collection such as Kalachakra, and many other empowerments and oral transmissions related to sutra and tantra, including the Hundred Mudras empowerment and other permissions and blessings, as well as guidance and teachings on Madhyamaka, Prajnaparamita, and other subjects. From the great Geshe Muge Samten, he received lessons on grammar, philology, Mirror of Poetry, Yangchen Dra Do, Bari Gyatsa, and Narthang Gyatsa and many other intsructions and empowerments. He also received many rare teachings from Yeshe Gyatso, such as the Kalachakra Root Tantra and its commentaries like the Drime Ö, the completion stage instructions of Chakrasamvara, the authorization of Sang Dak Nyima Dung. He received many rare teachings, such as the commentary on the 'Seven Points of Mind Training' composed by the lord himself. Then, after arriving in the noble land of India, he entered the dharma at Thegchog Namdrol Shedrup Dargyeling, the second main seat of the Nyingma Palyul Monastery. He relied on the incomparable lord, the master of the entire Nyingma teachings, Kyabje Drubwang Pema Norbu Rinpoche, as his guru with the three ways of delighting guru. For many years, he received the empowerments, transmissions, and instructions for the vast ocean of Nyingma Kama and Terma teachings, especially the three cycles of Shargyalwa Palyulwa Richö teachings that are the combined practice of Mahāmudrā and Dzogchen. Along with that, he extensively studied the Sangwa Nyingpo Lekshe Dzö, one of the three great treatises, as well as the Chidon Ösal Nyingpo, Deshek Nyingpo Tongtun Senge Ngaro, and others. During the Kama Drupchen, he served as the Vajra Master of Phurpa. During the summer retreat, he expounded on the definitive and interpretive meanings of Madhyamaka and Mind-only schools while standing before the assembly. He also gave instructions on karma and its effects to the lay practitioners, performed healing rituals for the sick, transference of consciousness for the deceased, and so on, in the local communities. As advised by Kyabje Drubwang Rinpoche, he did a strict twenty-one day retreat on the Unsurpassed Innermost Essence of Ratna Kilaya. At the end, he performed the detailed completion stage practices and fire offerings. At the age of twenty-eight, in 1996, His Holiness Drubwang Pema Norbu Rinpoche bestowed the ceremonial hat upon him. His Holiness Rinpoche personally led him to the Southeast Asian country of Singapore. At that time, His Holiness Rinpoche granted him the authority to give empowerments, transmissions, and so forth, along with spiritual and worldly advice. He was appointed as Rinpoche’s own representative. He spent about twenty-five years proliferating the Dharma, introducing Buddhism to that country. At the same time, he has been and continues to give teachings and introduce Buddhism in a few Asian countries, as well as in the United States, Australia, France, and the United Kingdom. In 1999, he participated in the Prajnaparamita examination ceremony for the first-year students at Drepung Gomang Monastery. Due to his many years of study under Jamyang Gyatso Rinpoche at Labrang Tashi Kyil Monastery, which was graciously arranged by the monastery, he was awarded the title of "Drepung Rabjampa," an honor that had never been bestowed upon anyone before. That year, he traveled to Tibet and, in accordance with the wishes of the previous incarnation, initiated the construction of a new temple at Lhatse Monastery. On the seventh day of the fourth month in 2005, during the celebration of the Buddha's birth anniversary, as per wishes of His Holiness Penor Rinpoche, the supreme head of the entire Nyingma tradition, Kyabje Dorje Chang Thubten Palzang Rinpoche personally visted from Palyul monastery to preside the opening ceremony, and he was urged to bestow the empowerments and transmissions of the Ka Gong Phur, the main teachings of victorious Palyul. Many mandala offerings were made as empowerment fee. Nearly a thousand monks and nuns from the branch monasteries of Lha Gön monastery performed an extensive rabné (consecration ritual) of Tukjé Chenpo Sangwa Düpa, which comes from the terma of Tertön Ratna Lingpa, the great Dharma King, for seven days, showering down blessings. He printed more than a hundred volumes of the Nyingma Kama teachings and distributed them to the monastery's branches and reincarnate lamas. Starting from 1998, he established a school within the monastery and served as a teacher for the young monks' education. He also built a separate school building, provided food and other necessary conditions, and compassionately nurtured many young students. Then, the old temple of the monastery was converted into an assembly hall for the monastic college. In front of it, they built the residences for the abbot and the monks. He invited khenpos from Palyul Monastery and established a shedra (philosophical college). He also restored the meditation hall (drubkhang). In short, he made great efforts in the three activities of study, contemplation, and meditation for many years by providing suitable conditions for the three sections of the monastery: the school, the shedra, and the retreat center. He established an unprecedented foundation for the Dharma at Ser Lhatse Monastery. Similarly, he gave excellent advice to the branch monasteries on how to uphold the precious teachings and so forth, and encouraged them by providing financial support and other means. Currently, under the framework of Sertang Larung Nangten Lopling, he has appointed a general administrator for Lhatse Monastery, as well as administrators and abbots for the shedra, school, retreat center, and lay community. Thanks to kindness of those oppointeess, the responsibilities of the monastery's three activities of study, contemplation, and meditation have become somewhat lighter, allowing him to engage in the activity of introducing Buddhism to foreign countries, which is excellent. In terms of lineage, Lhatse Rinpoche is an important descendant of the Ser Lhatse lineage mentioned above. For about 340 years, it has been the tradition for a son from the Ser Lhatse Gyangra family lineage to serve as the abbot of Ser Lhatse Monastery. Similarly, since the end of the 20th century, at the request of the senior lamas such as Alak Donyoe, the master of the teachings of empowerment and transmission at Lha Monastery, and Lama Nangsal, Rinpoche has been enthroned as the golden throne holder of Ser Lhatse Monastery. From Serton Yeshe Gyaltsen, the first throne holder of Lhatse Monastery, to the successive lineage of the Lhatse Kharwa Gyangra family, about six lineage holders were born, including Lhatse Khyentse Ozer, Lhatse Kyabgon Sangye Palden, Lhatse Jampal Gyatso, Lhatse Lama Thubten Tharpa Gyaltsen, and Lhatse Wontrül Pema Rigzin. In the 17th century, Serton Yeshe Gyaltsen appeared. Having arrived at the Nyingma Kathok monastery, he studied under the great Rigdzin Kunzang Sherab, Rigdzin Longsal Nyingpo, Takla Pema Mati, Sangye Tashi, and many other accomplished masters and vidyadharas of the Nyingma tradition. Under them, he perfected the three practices of listening, contemplating, and meditating on the sutras, tantras, and various fields of knowledge. In the luminous land of Palyu Osal Gang, he attained mastery over the wisdom of the four visions through the practices of Kadak Trekchö and Lhündrup Tögal of the Osal Dzogpa Chenpo (Luminous Great Perfection), thus becoming a powerful accomplished master. Due to his influence, approximately seven hundred branch monasteries were established, spanning from Kham Derge up to Doser Nyi Sum, Golok A-kyong Khak Sum, and Gyalrong Khodrong. During the time of the first throne holder of Ser Lhatse Monastery, the precious teachings flourished and spread widely. Then, in the 18th century, Lhatse Khyentse Özer built a separate retreat center at Lhatse Monastery. He primarily focused on nurturing his four heart sons and disciples. As a result, around thirteen of them attained the rainbow body, and once again, the teachings of Lha Monastery flourished extensively. Lhatse Thubten Tharpa Gyaltsen, following the tradition of Serton Yeshe Gyaltsen, upheld and propagated the unbroken lineage of the ritual practices and instructions known as 'Lha Lugs,' which includes the practices of 'Bud (Blow) Dung (Beat) Drol (play) ' and others, based on the visionary lineage of the teachings and practices of the three yogas of the glorious Palyu tradition of the Nyingma school. There are many historical accounts of his activities. In terms of the line of incarnations, Sera Yangtrül and Ja'go Togden, with unified minds, recognized him as the fourth incarnation of Serpa Yeshe Gyaltsen. The first incarnation was Dangma Sertön Yeshe Gyaltsen, the heart son of Rigdzin Chenpo Künzang Sherab, who was the first throne holder of Gyalwa Palyülpa. Rinpoche himself clearly remembers about twenty-five previous lives. In the sacred land of India, when the Buddha Bhagavan turned the middle wheel of Dharma on the Perfection of Wisdom, he was the main disciple Subhuti. When Guru Padmasambhava, the second Buddha of Orgyen, turned the wheel of Dharma in snowy Tibet, he manifested as Nubchen Sangye Yeshe, an emanation of the Buddha's wisdom. In the 9th century, he was the great tertön Gya Zhang Drom Rinchen Bar, an emanation of Nubchen Sangye Yeshe. In the 13th century, he was the great tertön Chupo Togden Gendun Gyaltsen. In the 14th century, he was the great tertön Orgyen Drime Kunga. In the land of Kong, he was Tsangpon Sonam Dargye who had great beneficial intentions for all. In lower Kong, he was the great meditator Gema Sonam Dron. He was Dakpo Bonpo Gompa Tsultrim Nyingpo,

He was Draknakpa Gelong Tenzin Pal,

He was Yeshe Dorje, the heart son of the great treasure revealer Sangye Lingpa,

He was Ratna Lingpa's main disciple, Wangchen Zangpo,

He was Khyeu Chung Sonam Pal from Kham Kathog,

He was the noble monk Tsultrim Rinchen, the attendant of the Sugata,

He was the sublime lineage holder Sonam Chokzang Zhab,

He was the renowned lama Sangye Rinchen,

He was the Ser Rong Lhatse Lama Ka Chupa. He is the reincarnation of many great masters, including Sakya Sonam Palzang Zhab. The one who directly took birth in this monastery was Serpa Yeshe Gyaltsen or Yeshe Senge, the first incarnation. The second incarnation was Dodrub Gangi Dorje's great grandson, Dzogchen Paltrul's root lama Do La Jigme Kalzang Dorje. The third incarnation was the lord of the golden throne of Lhatse Monastery, Kyabje Thubten Tharpa Gyaltsen. The fourth incarnation, who is currently alive and residing as the lineage holder of Lhatse, is Pema Rigdzin or Jamyang Tsultrim Gyatso. In terms of the successive throne holders of the monastery:
1. The first throne holder was Serpa Yeshe Gyaltsen.
2. The second throne holder was Lhatse Pema Dorje.
3. The third throne holder was Khangta Jigme Kalzang.
4. The fourth throne holder was Lhatse Khyentse Ozer.
5. The fifth throne holder was Lhatse Kyabgon Sangye Palden.
6. The sixth throne holder was Lhatse Jampal Gyatso.
7. The seventh throne holder was Lhatse Dongak Tenzin.
8. The eighth throne holder was Yukhok Jadral Choying Rangdrol.
9. The ninth throne holder was Lhatse Lama Thubten Tharpa Gyaltsen.
10. The tenth throne holder is Lhatse Wontrul Pema Rigzin. Following the life stories of the previous accomplished Vidyadhara masters,
You have studied and contemplated in the footsteps of many scholars and siddhas. May the wings of your wisdom in Sutra, Tantra, and Mind spread wide,
And may your enlightened activities for beings be fulfilled throughout the world. Through the power of truth of the Three Roots and myriad life deities,
We pray that your life may be sustained for a long time. May the pure white light of your enlightened activities pervade in all directions,
And may all who are connected with you reach the stage of non-regression. By the blazing light of a thousand blessings
Of the victorious ones and their heirs in the ten directions,
May the three realms be filled with the appearance of perfect auspiciousness,
And may we enjoy the glorious splendor of virtue and goodness! This concise biography of Lhatse Ontrul Pema Rigdzin, entitled "The Lotus Garden of Joy," was written by Yutrul Nyamme Rangjung Dorje on November 28, 2024, at the request of Wontrul Rinpoche's students in England. May it be virtuous!


拉则祖古贝玛仁真略传莲花喜悦林苑

无比能仁邬金金刚持 桑杰耶协和当嘉祥聪
耶协江称晋美嘎桑等 亲传传承上师敬顶礼
百部顶严莲花自在舞 意之胜子西藏之大地
各种化身显现众生前 顶礼乘愿来世诸化身
证教法藏大海之胜主 三有无比功德珍宝身
众生蠢想愚敌降伏者 祈请吉祥上师足莲前

谨向教法之主佛陀世尊以及邬金第二佛等亲传传承上师献上十指散花、并恭敬顶礼，开启广阔之宣说道路。即将宣说拉则祖古贝玛仁真巧烈南巴嘉瓦的传记。首先，关于出生年份和出生地：他于公元1968年藏历三月十一日，降生于色达县色尔坝地区呷学部落之拉则江拉家族。拉则氏族是吐蕃王朝三代法王时期最显赫和备受尊敬的家族。此族系属于藏地原始五大氏族之一的牟波董氏十八大支系中的拉则支。

在吐蕃王朝时期，作为右臂般重要的部落，他们原本居住在雅鲁藏布江上半段的娘玉地区。在观世音菩萨化身的松赞干布王时期，作为东方边界守军的拉则家族被派往嘉绒地区。定居于嘉绒卓克加王管辖下的地区——色达县东南方被称为"色阔"的金河流域之地。该家族曾生下四胞胎兄弟，相传是四大天王同夜转世为人。如同天界一夜相当于人间五十年，这四兄弟都活到五十岁便去世。这四兄弟被称为"阿南四子",是天神之子的意思。分别形成了：精通工艺的嘎瓦传系、勇武无双的托拉或布拉传系、威望无比的夏布传系、善辩无双的龙瓦传系。又因其中一支留守祖居，故也称为"玛果"（母系）或"麦勒"（基业传系）。从这些家系中，前后出生了许多圣者大德。在十四世纪时期，在麦勒氏达拉卡切鲁布给之家族中，在雪域西藏出生了被称号为第二佛陀的东方佛陀宗喀巴大师洛桑扎巴尊者。在十七世纪时，从嘎瓦氏家族中出生了宁玛巴白玉传承之第一祖师昆桑协日之最初四大心子之一的色尔坝耶希江称等多位大德。虽然还有许多其他大德出生，但因篇幅所限在此不一一列举。

拉则祖古仁波切降生于如此圆满家世血统之拉则氏族家。他的父亲是一位精通医药典籍,不分老幼贫富,以慈悲心医治病患的藏医，名为奥色尼玛，他是一位拉则族姓持有者。奥色尼玛从小就依止玉科加扎瓦尊者、宗涅堪布洛珠、珠钦林祖等众多圣者大德。尤其从他的叔叔拉则喇嘛塔巴江成处获得宁玛白玉法脉之大圆满口耳传承。如注满宝瓶般恭请寂静、大手印及大圆满三种甚深法脉集合之教授，奥色尼玛并在拉则寺闭关中心“大密任运宫殿”处闭关修行九年，是一位专注于实修证悟的隐密瑜伽成就者。当代伏藏大师拉则卓德多杰（调伏众生金刚）圆寂前，亲自将自己的智慧空行母赐予他的亲近侍者上师贝玛多杰。并授记预言你们二人将生一位具有善缘的女儿，人们称她为宗巴（圆满）。此女即为拉则祖古仁波切的母亲。

拉则祖古仁波切诞生后数月，在邻居江多家中住着一位名叫喇嘛囊萨的成就者，他是玉科加扎上师的得道弟子，这位圣者曾在早期担任过拉则寺的大领诵师。他以大慈大悲心把数月大的拉则祖古仁波切带往莲师和毗卢遮那尊者的修行圣地，涅邛或牟邛的修行洞，用此处毗卢遮那尊者加持之成就圣水通过摧破金刚陀罗尼咒为婴儿时的拉则祖古仁波切沐浴，并以邬金莲师所说的净除障碍天蓝圣水之法门等加持他。不仅如此，他还说此孩子将来必定是一位利益佛法，弘法利生之人，所以必要好好护持他。

据喇嘛囊萨等诸位老僧众回忆，从前拉则寺的玉科加扎瓦秋映让卓尊者和曲恰上师邬金仁真等人所期待的，以及多珠钦第一世江秋多杰对拉则寺所授记的“具莲花名号”和“具次成名号”的圣者降临之预言，大家都确信就是指拉则祖古仁波切本人。多珠钦第一世江秋多杰的伏藏授记中说：“拉则圣地上师名嘎玛，又称毗呀达拉莲花尊，吉祥功德圆满本耶尊，尤其以嘎嘎惹那尊之，加持化身具名次成者，彼等乐于于此地供养，仗如是力诸法得兴盛 怙依金刚法尊所加持，具忍辱行三人行持者，以其金刚光芒之威德，虽能利益大小诸众生，一切随己随心顺缘行”。此授记云“又称毗呀达拉莲花尊”是莲花持明的意思，是授记了拉则祖古贝玛认真。又云：“尤其以嘎嘎惹那尊之，加持化身具名次成者”，若详察下文授记，“嘎嘎惹那”是邬金仁波切名号的一部分，而“加持化身具名次成者”则预示将出现一位受邬金仁波切加持的次成名号之化身。因此，如众所周知，拉则祖古仁波切求学时期法号为“次成”，与此授记相符。

预言又云：“圣地拉则静地林苑中，吉祥邬金堪布赐加持，正法三大瑜伽之智慧，权驭彼者游舞贝玛眷，显扬吉祥宁玛事业日，善恶障碍若云无覆盖，其行其地花朵皆欢喜，于彼地处前弘经幻心，吉祥嘎贡普巴噶玛等，新旧坛城文武修供类，无入宗派偏袒之障碍，行仪如彼所行则兴盛，若其逆转传承成混杂。”此预言指出，具二资粮、智悲力三德的第二佛陀邬金莲师所加持的所依怙主，将通过精通前译三瑜伽、经幻心三种智慧的化身游舞者“贝玛眷”，在拉则寺弘扬宁玛事业如日光般照耀。因此，众所周知拉则祖古仁波切从开始学习藏文读写时就被称为“贝玛仁真”，与上述授记相符。同样，在擦统敦炅林巴等人的授记中也有提及，可以认定他就是授记中所指的圣者。

尊贵的拉则祖古仁波切七岁时在当地小学就读。仁波切十二岁就获得宗教自由后，在玉科加扎秋映让卓尊者的转世之母（其姑母）拉江面前开始学习，这位姑母精通读写经典，仁波切从《二十一度母赞》开始学习藏文。十三岁时，仁波切因前世修行的习气现前，心中生起了前往西藏中部拉萨朝圣的念头。他未告知父母、老师、姑母拉江等家人，秘密独自徒步前往拉萨朝圣，三十四天后抵达拉萨。远远望见布达拉宫金顶和金色宝塔光芒闪耀时，仁波切心中生起无比的信心、清净与欢喜。在大昭寺和以布达拉宫为主的圣地，他不懈地致力于礼拜供养、积累资粮和净除障碍。他视觉沃如意宝殊胜佛像为真佛现前，生起至高的信心与敬意，用十五天时间礼拜和绕行。

返程时仁波切路经布康德格印经院和佐钦寺两处朝圣，在佐钦寺拜见了阿瑞堪钦巴玛才旺等众多善知识。堪钦巴玛才旺仁波切特别为拉则祖古仁波切发愿与赐予加持。

之后仁波切返回故乡自己的寺院。在拉则寺会见了被加贡根桑尼玛伏藏授记中提到的马头大鹏本尊之伏藏法主喇嘛拉日贝玛。喇嘛拉日贝玛给予仁波切许多教诲，包括将来需要护持寺院教法等开示。此后仁波切又再次专注于藏文读写之学习。拉则祖古仁波切敬奉拉则喇嘛蒋巴的转世伏藏师阿拉敦悦仁波切为上师，从他处获得了传承自色坝耶协加称的南却前行中篇引导文的传承，并修习了五加行。那年冬季藏历马月中，仁波切仅穿单薄衣衫赤脚修习拙火气脉明点瑜伽，已能达到能烘干湿布的程度。仁波切十四岁起在拉则寺依止堪布阿觉玛（洛桑持戒）这位善知识。从阿里班钦所著《三戒论抉择》开始，广泛学习中观、般若、律藏等。直至十八岁仁波切担任拉则寺住持职责，并担任各类修法和大修法的金刚上师。仁波切为亡者修持破瓦法，大多数都现出迁识（破瓦）成功的瑞相。此后仁波切在各个村落中担任八大法行、普巴金刚、忿怒尊、长寿修法等的金刚上师，利益众生。

1986年萨嘎月初（藏历四月），仁波切前往白玉祖寺。拜见种性与坛城海会之主尊——江康祖古图登巴绒尊者，祈请白玉大圆满口耳传承法脉的教授。江康祖古图登巴绒尊者以大悲心赐予拉则祖古仁波切金刚阿阇黎职位，并赐法帽，此法帽乃白玉传承诸师所戴之莲花见即解脱法帽之毛织品制成的持明命法帽。此法帽原本为江康祖古图登巴绒尊者自己所戴之法帽赐予仁波切，并授予金刚阿阇黎职位。法号赐为金刚阿阇黎莲花持明普胜。之后仁波切返回拉则寺继续担任住持职责，多年担任修法及大修法的金刚阿阇黎，并为亡者超度等。

随后仁波切在拉则寺跟随第一任传承祖师色尔坝耶协江称与班钦毗玛拉二人的转世——玉科加扎秋映让卓的亲传弟子拉则寺喇嘛囊萨与堪布钦琼二人前学习玉科加扎秋映让卓的大圆满传承教法。其后仁波切又在法王如意宝晋美彭措炅尼跟前，获得普巴金刚、无量光佛灌顶，以及格萨尔王的嘱托命脉等法。

十八岁时仁波切前往拉卜楞寺留学，依止大善知识蒋扬嘉措尊者拜为上师。蒋扬嘉措尊者也以大悲心摄受，仁波切跟随他学习显密及五明佛学等，长达六年。同时在尊贵的贡唐昌丹贝旺秋尊者跟前，仁波切获得胜乐金刚、密集金刚和大威德等三本尊和无二密续时轮金刚等灌顶，以及木扎百种本尊之灌顶与随许之传承、中观、般若等引导传承等诸多显密法教。

在大格西木格桑丹尊者跟前，仁波切获得藏文文法、《修辞学诗镜》、梵文学《妙音语法经》等，以及巴日百种本尊法与纳塘百种本尊法等诸多灌顶与随许之传承。在尊者迪察耶谢嘉措跟前，仁波切又获得时轮金刚根本续及注解无垢光等法脉、胜乐金刚之圆满次第引导传承，密主（金刚手菩萨）日长矛随许之传承，以及尊者所著的修心七要释等诸多稀有教法。

之后仁波切前往印度圣地，在南印度宁玛巴白玉派第二道场特秋南卓协珠达杰林留学。依止尊贵的宁玛巴掌教法王贝玛诺布拜为根本上师，仁波切多年来获得大手印与大圆满合一教法之白玉派大圆满意伏藏天法前行、气脉明点、大圆满立断及顿超法为主的海会宁玛巴言传及伏藏法之灌顶、口耳传承和引导等。

同时仁波切在南卓林寺三位大堪布前广闻思维《秘密藏心善说藏钥》、《总义光明藏心》和《如来藏性总义狮子吼》等论著，并在嘎玛大修时担任普巴金刚之阿阇黎。在结夏安居期间，仁波切在众多僧侣之法会时，登座讲授中观与唯识了义不了义之教法。仁波切又为南卓林寺居士们讲授因果业力等言教，并在当地村落为病人修法事，为亡者修迁识等修法。遵照怙主贝诺法王的吩咐，仁波切闭关二十一天修持无上极密普巴金刚法，最后还圆满修持了代表圆满次第的火供法门。

其后1996年，即仁波切二十八岁时，尊贵的怙主贝诺法王赐予法帽。贝诺法王并亲自带领仁波切前往新加坡。当时贝诺法王授权其可以传授灌顶传承等法门，并给予法教与人间法等开示言教，立其为自己的代表。此后，仁波切在新加坡传播佛法教义等超过二十五年，同时也在多个亚洲国家以及美国、澳大利亚、法国、英国等地讲授佛法教义，至今仁波切仍然在世界各地弘扬佛法。

1999年仁波切在哲蚌寺果芒扎仓参加般若学考试法会。因其曾在拉卜楞寺跟随蒋扬嘉措尊者学习多年，因此，哲蚌寺果芒扎仓授予仁波切前所未有的"哲蚌拉然巴"学位证书。同年仁波切返回康藏，在拉则寺按照前世的愿望开始修建新的佛殿，至2005年萨嘎月初七佛陀诞辰吉日落成开光。遵照尊贵的宁玛巴掌教法王贝诺仁波切的意愿，白玉祖寺持金刚大师尊贵的图登巴绒尊者亲自莅临主持开光仪式。仁波切恳请尊贵的图登巴绒尊者传授白玉传承法脉之普巴金刚、喇嘛贡巴杜巴及八大法行之灌顶传承，并献上众多宝物作曼达拉供养。来自拉则寺分寺的近千僧众七天期间，以伏藏大师惹那林巴伏藏法之大悲密集本尊为主,修吉祥降雨的广大开光仪式。印制宁玛嘎玛全集一百套，作为法施分发给各分寺及堪布与转世活佛们。

自1998年起仁波切在寺院内设立学校，为小僧人们配备教师，专门修建教室并提供伙食等条件，慈爱地培养了众多年轻喇嘛。随后仁波切将寺院旧佛殿改建为佛学院集会堂，并在前方修建堪布和僧众的僧舍。从白玉祖寺迎请堪布建立佛学院，也修复了闭关中心。总之，仁波切为学校、佛学院和闭关中心等提供各种方便条件，多年来以大精进致力于闻思修三者的事业。在拉则寺建立了前所未有的教法基础。同时仁波切也给予各分寺弘扬珍贵佛法等方面的教导，并提供经费等支持。

如今拉则寺在色达喇荣佛学院的规程恩德下，由其任命拉则寺的总管理员、佛学院、学校、闭关中心和居士部的管理员及堪布等职位，因此拉则寺闻思修三业的重担稍有减轻，仁波切得以在国外等地从事佛法传播工作，善哉！

就家族血统而言，拉则祖古仁波切是前述拉则家族传承的一位重要传人。在近340年间，一直遵循着由拉则江拉家族的一位后裔担任拉则寺主持的传统。从二十世纪末起，仁波切被寺院教法传承的持有者阿拉敦约和喇嘛朗萨等高僧长老们推举为寺院主持，成为拉则寺金座之主。就家族血统而言，拉则祖古仁波切是前述拉则家族传承的一位重要传人。在近340年间，一直遵循着由拉则江拉家族的一位后裔担任拉则寺主持的传统。从二十世纪末起，仁波切被寺院教法传承的持有者阿拉敦约和喇嘛朗萨等高僧长老们推举为寺院主持，成为拉则寺金座之主。

从拉则寺第一任开山祖师色尔坝耶协蒋称尊者开始，拉则江拉家族中出生了拉则钦哲哦色、拉则江贡桑杰巴登、拉则蒋贝江措、拉则图登塔瓦江称和拉则祖古仁波切贝玛仁真等六位高僧大德。

十七世纪中叶时拉则嘎瓦家族中出生了，色尔坝耶协江称尊者，年幼时前往前译宁玛巴嘎陀寺留学修行，遇见了大持明昆桑协惹、仁真隆萨宁波、达喇贝玛玛帝、桑杰扎西等许多前译宁玛之持明成就者，其多位高僧跟前，圆满闻思修显密佛法和藏文文学等，成为精通显密佛学之善知识者。之后又去了白玉哦萨山顶专修光明大圆满本觉立断及任运顿超法门，获得大圆满四相之成就，成为大成就者。

因他的印象力产生了，从康藏德格至北方青海果洛，以及东方嘉绒科宗之间的区域创建了七百多座分寺，弘扬佛法非常兴盛。之后十八世纪里拉则钦哲哦色在拉则寺里特别建造了闭关中心，并培养了四大心子等十三位虹光身成就者，因此拉则寺的佛法再次弘扬兴盛。十九世纪末至二十世纪中叶期间，在拉则寺里拉则图登塔瓦江称大力弘扬了第一开山祖师色尔巴耶协江称的传承，前译宁玛白玉三大瑜伽之续部传承仪轨教法拉则传承之实行法，复兴仪轨修法以及乐器用法等弘扬兴盛，其等有许多历史之典故。

就转世系统而言，仁波切被色拉阳智和扎果托丹两位尊者一致认定为色尔坝耶协江称的第四世转世。第一世为白玉寺开山祖师、大持明昆桑协惹的纯净四大心子之一的色尔坝耶协江称或耶协桑给。色尔坝耶协江称尊者能清晰忆起前二十五世的转世：在印度圣地，世尊转般若法轮时的主要弟子须菩提尊者是其中一世。在雪域西藏，当邬金第二佛莲花生大士转法轮时，他是努钦桑杰耶协的化身。在九世纪时，他是努钦桑杰耶协的化身、伏藏大师嘉香宗仁钦巴尔。

在十三世纪时，他是伏藏大师秋坡托丹根登嘉措。在十四世纪时，他是伏藏大师邬金哲美贡嘎。在工布地区，他是心怀利他的商主索南达杰。在下工布地区，他是大修行尼僧索南准。他是达波温波修行者次成宁波。他是扎纳巴比丘丹增巴。他是伏藏大师桑杰林巴的传承子耶协多杰。他是惹纳林巴的根本弟子旺钦桑波。他是卡托康地区的童子索南巴。他是圣者德谢侍者比丘次成仁钦。他是传承持有者圣者索南曲桑。他是具德上师桑杰仁钦。他是色绒拉则十法上师。他是萨迦索南巴桑等众多转世化身。

在此拉则寺院直接转世的是色尔坝耶协江称，又称耶谢僧格第一世。第二世是多珠钦的四大心子传承之一、佐钦巴珠仁波切的根本上师多喇晋美嘎桑多杰。第三世是拉则寺金宝座持有者、至尊图丹塔巴江称。第四世现今健在的拉则传承持有者贝玛仁真，又名蒋扬次江措。

就拉则寺传承祖师而言，第一开山祖师色尔巴耶协桑给尊者、第二贝玛多杰尊者、第三康达吉美嘎桑尊者、第四拉则钦哲哦色、第五拉则江贡桑杰巴登、第六拉则江贝加措、第七拉则多阿丹真、第八玉科加扎秋映让卓、第九拉则图登塔瓦江称、第十拉则祖古仁波切，是当代现任传承持有者。

如昔持明成就前贤传 随诸智者修学思维全
经续心要智慧双翼展 愿遍世间利众圆满现
无量三根寿佛真实力 圣尊寿命长住于世间
事业白光普遍于世界 结缘诸众愿得不退地
吉祥十方诸佛菩萨众 吉祥加持千光炽然力
吉祥圆满显现遍三地 吉祥愿得享受善吉祥

此拉则祖古贝玛仁真略传“莲花喜悦林苑”是尊贵的拉则祖古仁波切之英国弟子众邀请本人撰写，并于公元二零二四年十一月二十八日，由玉科加扎秋映让卓的杨斯严麦绒炅多杰完稿。吉祥！善哉！