[The Second Incarnation of Dzogchen Rinpoche:
Gyurme Thekchok Tenzin ]
The Second Dzogchen Rinpoche was born in the Northern land of Mongolia and enthroned as Gyurme Thekchok Tenzin Thutop Wangpo Chok Thamchele Nampar Gyalwe De. He studied with many teachers including Ponlop, Rabjampa and other disciples of the previous Dzogchen Rinpoche [Pema Rikzin], as well as Gyalwang Kalzang Gyatso, Lochen Dharma Shri, Gyalse Peme Gyurme Gyatsho, Terchen Nyima Trakpa and son, Ngor Khenchen Palden Chokyong, and others. In this way, his mind stream was ripened through the Vinaya, Bodhisattva, and Mantra [trainings].
As prophesied, the night before he received the teachings and instructions from The Dalai Lama on the Three Objects, Vajrasadhu himself showed up in person and offered the Buddha statue called the Yuthöma, and many other statues unequalled in the world.
Outer signs of his attainment of siddhi became obvious to all, as when there was an eclipse of the moon and the sun remained in the sky for twenty-four hours, postponing the oncoming day. This master inspired many great virtuous activities, such as the establishment of the great treasury, the printing house at Lhundrup Teng in Derge, by his patron, the King of Derge. He initiated practices of the sadhanas of: Phurba Yangsang [innermost secret practice of Vajrakilaya], Lama Demchok Khorlo [Chakrasamvara], Shinje [Yamantaka], Trochu [ten wrathful deities], Kingkang, Mati Sengmar, Kagye Trowo Rolpe Tordok, and other practices of the Kama and Terma traditions [at Dzogchen Monastery], and activities there continued to grow.
Among his many students, his main disciples were the Second Rabjam Gyurme Kunzang Namgyal, Ponlop Sangngak Tendzin, Nyitrul Pema Thekchok, Jetsunma Migyur Paldron. From these, the lineage was spread and became a great source of nourishment for the profound, secret, and essence teachings.
The Third Incarnation [of Dzogchen Rinpoche:
Ngedon Tendzin Zangpo]
[The third Dzogchen Rinpoche was born] in the north, on the right side of a gently flowing blue river in the Dzachu region, in the tribe of H'or. After being enthroned, Ngedon Tendzin Zangpo Ati Tenpe Gyaltsen sat at the feet of many learned and accomplished masters, such as the Dzogchenpa Rangjung Dorje. He perfected the learning, contemplation and concentration on the points of the Dzogchen Khandro Nyingthik practices and gave innumerable teachings on the Kama and Terma traditions of the Old Translation School.
Countless beings who held the lineage received the ripening empowerment and liberating instructions, including his main disciples Dodrupchen Kunzang Shenphen, Barchung Jigme Gocha, Sengtruk Pema Tashi. In the upper part of the valley, he established a retreat center where thirteen retreatants attained the luminous halo or [later attained the] rainbow body. In the middle, he established thirteen dharma learning centers for [Düpa] Do, Gyu[trul Drawa] and others of the Kama tradition and for the flawless tradition of sutra and tantra. In the lower part, he set up thirteen great water wheels of mantras so that even the water element served the dharma. Many texts of the New and Old [translation schools of tantras] teachings were printed, continuing the incomparable virtuous and kind activities benefiting both this and other lineages of dharma.
The Fourth Incarnation [of Dzogchen Rinpoche:
Migyur Namkhe Dorje]
[The Fourth Dzogchen Rinpoche] was born in Den Chokhor [Derge], near the river of Drichu. He was enthroned as the Migyur Namkhe Dorje Tsewang Drupa Tsal and studied with accomplished siddhas such as Minling Trichen Pema Wangyal, Dodrupchen Kunzang Shenphen and others. He achieved the state of the kingdom of the siddhas and his wondrous activities were extensive. He saw clearly all [phenomena of the] three times, thereby ascertaining many hidden objects and prophesying many events. He continuously turned the great, profound and secret wheels of dharma. His learned and accomplished disciples were: Paltrul Jigme Wangpo, Mipham Jampal Gyepe Dorje, Khenchen Pema Dorje, Gyalrong Kunzang Thekchok Dorje, Drukchen Choying Rolpe Dorje, Gyalse Shenphen Thaye, Nyoshul Lungtok, and others who, having attained bodhisattva bhumis, manifested as humans. Among these disciples, the heart-son and main lineage holder was Gyalse Shenphen Thaye Öser, Khyabdag Kagyurba Chenpo, in accordance with whose aspiration, he established the great dharma learning center of Sri Singha Shedra. He taught the Vinaya and its practices - the basis for the doctrine - and the king of tantras, Guhyagarbha and other texts until the light of sutra and tantra study and practice pervaded the ten directions. He established the yearly practice of Bumdrup Chenmo, and the Tsechu tantric dances of Lama Sangwa Düpa, which were created from a pure vision of the Guru Chowang. He opened the sacred pilgrimage gate of the snow mountain of Rudam, the main place of sacred qualities from among the twenty-five snow mountains. The special deeds of this master included the constant activity of spontaneously accomplishing the two benefits [of practicing dharma for self and others] while appearing as the unbiased friend of all beings. Never straying from the luminous state of dharmata, his actions were the self-expression of the unity of meditation and post-meditation.
A statue representing the Fourth Dzogchen Rinpoche
The Fifth Incarnation [of Dzogchen Rinpoche:
Thupten Chokyi Dorje]
[The Fifth Dzogchen Rinpoche] was born in the same region as the first incarnation, Kham Riwoche, and was enthroned as the Thupten Chokyi Dorje Tendzin Jigme Wangpo. He received many ripening and liberating nectars [of teaching] from Jamyang Khyentse Wangpo, Garwang [Jamgon] Lodro Thaye, [Patrul] Orgyan Jigme Chokyi Wangpo and many other accomplished siddhas of the Old and New Tantra Schools. Without relying on any training in the traditional sciences such as Grammar and Logic, he mastered the sky-like treasury of the complete teachings of Dharma and spontaneously aquired expansive realization. He traversed the paths and bhumis [in one sitting] and arrived at the wish-fulfilling state of attainment without restricting himself to the straits of intellectual analysis, effort or ambition. As a result, he flew through the sky like a bird, his sadhana offerings and shrine tormas melted into light and became nectar, he tied the sun in its place, made the empowerment vase float in space, made the saffron water of the vase inexhaustible, left footprints in rocks, and produced water in hell-like fearful deserts. Once, after he wiped his bleeding nose with a cloth, the cloth was seen as transformed into a thangka full of blessing relics. Other signs of accomplishments were seen by all mundane people.
The Fifth Dzogchen Rinpoche
In his actual experience of pure vision in clarity, he traveled to [Zangdok] Palri Pema ÖLing, and was twice present there at the feast of the Gathering of the Vidyadharas. He was able to unobstructedly see all hidden phenomena and he recognized many great masters, who held the lineages as a result of hearing his vajra speech. He spontaneously realized and understood other peoples' mind stream. No matter how wrathful the being, such appearances were overpowered by the mere sight of this holy master, and he had other similar powers. These are the inconceivable yogic activities which are the outer appearances of the inner signs. Other than that, so far as the expanding and propagating the teaching, practice, and activities of dharma are concerned, he raised the number of retreats from thirteen to thirty, and established a new retreat centre for [practicing] Amitayus, the Buddha of Long Life, at Kyalgyi Takkar, where thirteen retreatants practiced continuously. Shri Singha monastic college's number of participating students increased to fifty.
Through [Dzogchen Rinpoche's] aspiration and at his request, Khenpo Shenga Rinpoche composed the word commentaries to the Thirteen Great Treatises[, for which wood-blocks were constructed,] and they were printed. At Dzogchen Monastery and Shri Singha, he constructed more than 10,000 pages [of wood-blocks] of texts from both the Old and New Translation Schools. Through the power of his support for the teachings of study, meditation, and action, innumerable [beings] accomplished the highest state of scholarship and meditation practice. The fortunate disciples who received his profound speech of confidence were like the stars in the sky, and they all performed inconceivable beneficial activities for the doctrine. During the time of this Lord, [Dzogchen Monastery] expanded to include more than two hundred branch monasteries.
Over a thousand monks gathered and resided continuously [at the Dzogchen Monastery]. Moreover, [during the time of the Fifth Dzogchen Rinpoche,] a thousand-fold offering [of butter lamps and other gifts], the Gönkhang Wangdrak Rolpa, the five-storied Lhasar and many other new shrines and temples [sanctuaries and sacred objects] were constructed. He newly established the annual drupchen practices of eighty offering mandalas of kama and terma; the drupchen of Amitayus, the Buddha of Long Life called Victorious Over the Four Maras : Unifying Prosperity and Life, including all the minor branches; Phurchen [Vajrakilaya], Liberating all the Enemies and Obstructers, including the lower activity and sacred tantric dance; the Dzamling Gesar King, a remedy for conquering any foreign invasion, with the entire retinue of the commanding Phunu, the Dralas - the Gods of Lungta, and their sacred dance. He also started the annual offerings of the thirty ever-burning butter lamps, over 100,000 butter lamp offerings, and other offerings. His great and vast work in establishing all these virtuous activities was like the white umbrella, which pervades the varied religious countries in the world, even with their different races and languages.
Tulku Kalzang on the Sixth Dzogchen Rinpoche