Kyabje Rizong Rinpoche Thuten Nyima, the 76th Abbot and Jangtse Choeje
Jetsun Thupten Nyima Lungtok Tenzin Norbu, the 3rd Se Rinpoche of Rizong Monastery, Ladhak was born at Mangto Castle in 1937.He was born as a close relative of Gyalse Bakula Rinpoche (a lineage of Ladhak Royal Family) to King Phuntsok Namgyal and Queen Tsering Lhadol.
Assisted by His Holiness the 13th Dalai Lama’s clear prophesy indicating the place, year etc; he was recognized as the unmistakable incarnation of his predecessor and welcomed to the Rizong Monastery at the tender age of 4. Venerable Gen Tsultrim Choesang, a disciple of his predecessor, nurtured him sheer parental love and compassion. Complemented by his sharp intelligence, he memorized almost all the ‘Prayer Recitation’ of the monastery by aged 8. As an indication of a great being, he undertook a ‘Retreat of Amitayus (Tsepakmey) and could bestow a ‘long-life empowerment of Amitayus on his own at the age of 8 when his peers are struggling with alphabets.
He was very keen to study the sacred teachings like Lamrim Chenmo (Graded paths to enlightenment) by Je Tsongkhapa Chenmo. He received his Upasaka (ordained lay person) vows from the previous Ngari Tulku and named Ngawang Sungrab Thutop Tenpai Gyaltsen. Kyabje Gyalse Bakula Rinpoche re-christened him as Thuten Nyima Lungtok Tenzin Norbu on bestowing Pravrajya (Rabjung) vows. And also, Ven Rizong Rinpoche was the ‘lead reciter’ (Tseeshak kyorpon) during Ven Bakula Rinpoche’s teachings on the 3 principal vows, Novice’s 36 vows, and Lamrim Chenmo.
Moreover, Bakula Rinpoche made him memorize many Root-Texts of all five Major Texts particularly that of Gyen- Joog nyi (Abhisamayaalankara and Mool Madhyamaka) keeping in mind his intention of to send young Rinpoche to a major seat of learning in Tibet. And under the tutorship of Kawu Gen Tsundue, he started his ‘spiritual studies through dialectics’ from Duera and became familiar and quite comfortable with ‘Dialectics’ i.e. art of debating.
For 2 years, Kachen (Geshe equivalent at Tashi Lhunpo Monastery) Yeshe Dhondup had passed his invaluable knowledge of Tibetan grammar and right up to the high level poetry to him through the detailed lessons of Soom-tak (two sole authentic works on grammar left of our great Thonmi Sambhota, the founding father of Tibetan written-language), many later explanatory commentaries on them, the indispensable 2nd chapter of Poetry Classic etc. In 1945, he arrived Lhasa with Ven KachenYeshi Dhondup and was fortunate to be among a small elite Group with Ngulchu Yangtul to receive a sacred religious teaching on the “ Four-concurrent Explanations on Lamrim Chemmo” from none other than Jetsun Lhundup Tsundue, 94th Gaden Throne Holder. For 3 years, he attended Venerable Garden Tri Rinpoche extensive teachings on Vinaya, Pramana and all Major texts plus moving explanatory discusses on “ chodjoog (a guide to the Buddhisatva’s way of life) through commentary on it by Gyatsab Rinpoche.
On top of it, he received his Bhikshu vows from Venerable Gaden Tri Rinpoche as both Khenpo and Lopon (Abbot and Master)
And Ngulchu Yangtul passed him a lot of invaluable oral transmissions including the scriptural Texts of Je Tsongkhapa and his two spiritual sons.
After the sad demise of Kyabje Tri Rinpoche, he joined the great Drepung Loseling Monastic University and had Venerable Gyepa Khensur Lobsang Jungnye (Senior Tutor to Kyabje Bakula Rinpoche) as the Root-guru until 1949, for about 10 years. He had taken great pain in moulding Rinpoche’s all-round developments besides giving invaluable lessons from Duedra to the successful completion of ‘Prajnaparamita/ (perfection of wisdom).
After his sad passing away, Rinpoche had lessons on Madhyamaka (middle view) from many renowned spiritual masters like Tehor Geshe Sonam Gonpo, Shakor Khen Rinpoche Nyima Gyaltsen, Gyepa Khenpo Toetsam Lama Rinpoche Jampel Thinley Yonten Gyatso, Phara Khensur Gen Pema Gyaltsen, Khunu Geshe Rigzin Tenpa. He, under the Tutorship of Gyalrong Khensur Rinpoche Jetsun Jampel Samphel, had extensive studies of ‘Vinaya and Abhidharmakosh’ in Tibet and at Dalhousie and Ladhak, in India later plus many other teachings on both Sutra and Tantra.
He was very determined to complete a thorough study of Sutra and then moved on to Gyudmed Tantric University. But, the unfortunate 1959 Chinese invasion dealt it a huge blow forcing him into exile.
At that time, he was already into 2nd year ‘Vinaya’ having successfully passed over 10 years of Buddhist Studies like Duedra and Lorig Tagrig (preliminary classes), Prajnaparamita and Madhyamaka.
As an indication of his active involvement in all the curriculums of the monastery, he had the great privilege going for Tsoglang (Debating amid congregation) debating rounds while in 2nd Madhyamaka class.
And luckily, the Chinese mission of forcing the whole Tibetan culture including Buddhism into an abrupt extinction did not materialize. His Holiness the dalai Lama’s far-sighted dynamic leadership backed by the kind support of Indian government saw the gradual steady revival and re-establishment of all vital organizations both spiritual and temporal. And a new beginning in the history of Tibet.
Responding to constant persuasions of Ven. Gyalrong Khensur Rinpochen Jampel Samphel, Ven. Rizong Rinpoche had undertook more than one year of intense revision studies on Vinaya and Abhidharmakosh (through debates and memorization at Dalhousie where a large number of scholars from SeDreGa-soom (3 major seats of advanced Buddhist learning are based.)
In 1972, he was conferred the most coveted Additional Geshe Lharampa Degree at Dalhousie and joined Gyudmed Tantric University there for advanced Tantric studies.
He made maximum out of his two years at Gyudmed fine-tuning his Tantric understanding through added effort besides listening to customary teachings of the ‘ Four Concurrent Explanations on Tantra and others by the abbot of the monastery. In 1974, he served the monastery as the Chief Disciplinarian.
On His Holiness the Dalai Lama’s appointment, he then shouldered the heavy responsibility of Lama Uzey (deputy Abbot) for one year and abbot for three years. During all these years, the discipline, studies and practices of the monastery being his priorities, were strictly made to conform to that of our glorious predecessors and a shining example of ‘Buddha Dharma’ to the devout.
Following His Holiness the dalai Lama’s pioneering initiative to spread awareness and push forward a genuine study of Buddha Dharma, he introduced the study of Dharma through dialectics (debating) as done in SeDreGa- soom, above the existing traditional curriculum of the Monastery. This, supported by successive Officials, was a great success and reflected by the great enthusiasm for the dialectics among young monks of the Monastery.
His Holiness has shown great pleasure on Rinpoche’s initiative bearing fruit.
In 1984, His Holiness the Dalai Lama appointed him as the abbot of Drepung Loseling Monastic University. Despite his repeated pleas to be exempted of the duty, he had to consent to at least 2 years of abbotship in the end. Seeing the Monastery taking momentum and moving forward in leaps and bounds in all aspects, he had to hold the post for more than 6 years, having denied resignation time and again by the Monks’ petition to His Holiness in this regard.
As a perfectionist, he always wanted the best out of everything, motivating him to set his priorities on a genuine strict discipline and transparent efficient examinations. Encouraged by the overwhelming good response from the monks and in consultation with Professor Samdong Rinpoche (the then Principal at Varanasi Tibetan University), Guidelines for the Monastery’s Examination was framed based on the Monastery’s traditional study system supplemented by the merits of modern Day Examination system as per His Holiness’s guidance.
And soon, the ‘Guideline’ was presented to His Holiness for his esteem opinion and guidance for further amendments. His Holiness was really very pleased with it and promised to oversee it personally. He also felt, it would be very good if other monasteries also adopt a similar Guideline’.
In short, he showed very keen interest in all the affairs of the Monastery and with great efficiency taking the monastery to an enviable status. In fact, all the monks respect him and acknowledge his great service turning him to a ‘Model-Abbot’ inspiring one and all.
Having successfully completed the Abbot’s tenure, yearning for concentrated intense practice of Buddha dharma, he was in for a retreat for more than 3 years on Jigche Pachik (one-patriot Vajrabhairava) at Samtenling Monastery in Ladhak (his birthplace).
He had ascended the Throne of Jangtse Choeje (immediate Stoppage post to Golden Gaden Throne form Jangtse side) on 1st September 1995 and since then he has been, as always, serving the welfare of all sentient beings and the flourishing of ‘Dharma’. For more than a decade, he has been cress-crossing India and the whole globe at large, quenching the spiritual thirst of a whole range of devout aspirants.
西元1928年，出生於印度拉達克首府列城 (Leh) 附近的美索 (Matho)。後來仁波切在拉達克的日宗寺座床。西元1947年，仁波切滿18歲時由拉達克跋涉至西藏，西元1950年，仁波切入拉薩近郊的哲蚌寺學習。直到1959年，在尊貴的 法王達賴喇嘛離開西藏後，仁波切也回到拉達克。
尊貴的 日宗仁波切 (1928- )
仁波切在西元1928年誕生於拉達克首府列城 (Leh) 附近的美索 (Matho)，由尊貴的 第十三世達賴喇嘛圖丹嘉措 (1876 - 1933) 和上一世仁波切的老師認證為日宗仁波切的轉世，在此前仁波切前二世轉世亦都與拉達克地區有著因緣。仁波切在拉達克的日宗寺座床，從四歲到十八歲的期間，仁波切大部分時候都由親教師陪同待在寺院中學習讀、寫、背誦和佛法基本要義，依著藏傳僧伽教育的傳統，奠定日後深入經藏的基石。
1959年，在尊貴的 達賴喇嘛離開西藏後，仁波切也回到拉達克，之後，當他得知在達爾豪斯(Dalhousie 在今北印度喜馬恰省 Chamba 境內)一帶有很好的佛學院時，仁波切即啟程前往就讀，在此圓滿了經論部分的學習並獲得大乘佛學教育的最高等學位「拉然巴」。成為拉然巴格西後，仁波切前往那時剛在南印度卡納塔喀省胡蘇爾 (Hunsur, Karnataka) 復校的下密院學習了數年，仁波切起初擔任維那，後來成為下密院方丈。