Beru Khyentse Rinpoche

His Eminence

His Eminence Beru Khyentse Rinpoche was born in 1947 in Nyithang, Central Tibet. His Holiness the 16th Karmapa recognized him as the incarnation of Jamyang Khyentse Wangpo, the great treasure revealer and founder of the 19th-century Rimé movement.

His Eminence Beru Khyentse Rinpoche is regarded as an embodiment of Manjushri and was reborn as the wise Vimalamitra and the unique master Gampopa in his previous lives. Rinpoche fled from his traditional seat in Nangchen Kham, Eastern Tibet, to Nepal. He founded numerous communities in Mainpath and Madhya Pradesh in India, as well as in Manang and Kathmandu in Nepal, and Bodhgaya in India. His disciples and centers can be found worldwide, both in the East and the West.

Khyentse - Incarnations

The History of the Illustrious Jamyang Khyentse Wangpo Lineage

Khyentse incarnations

The First Jamyang Khyentse Wangpo (1820–1892) was an exceptional master of the non-sectarian lineage of Tibetan Vajrayana Buddhism. He was considered an emanation of the bodhisattva Manjushri. Although he had attained the state of Buddhahood from the very beginning, he continued to appear in the realms of sentient beings as a bodhisattva in order to liberate the last of them from the sufferings of cyclic existence. As a bodhisattva, he performed countless profound and secret activities for the benefit of all sentient beings in all worlds.

In India, he appeared in the following forms: as Manjushrimitra, a renowned Indian pandita; as Vimalamitra, the great scholar of Manjushri’s Five Peaked Mountain (Wu Tai Shan, China); and as Padampa Sangye, the great Indian mahasiddha. On the land of Tibet, this bodhisattva appeared in various emanations for the benefit of sentient beings, such as King Trisong Detsen—the Dharma King of Tibet—who invited Guru Rinpoche to Tibet to establish Vajrayana Buddhism.

He was also Gyalsé Chokdup Gyalpo, one of the first thirteen great tertöns (treasure revealers).

The First Beru Khyentse Rinpoche was the speech incarnation of Jamyang Khyentse Wangpo. A ChatGPT megkérdezése

(1895-1945)

Beru Khyentse (Karma Jamyang Khyentse Özer)

“Beru” refers to the ruling family of the Hor kingdom. “Karma” signifies the connection with the Karma Kagyu lineage. Their seat is the Palpung Monastery in Derge, which is also the main seat of Tai Situ Rinpoche, the founder of the monastery.

In the later part of his life, the great Jamgon Kongtrul Lodrö Thaye spent most of his time at his main seat, Candra Rinchen Drak. One of his close disciples—Gönpo Dudul, who had also studied with the Dzogchen master Patrul Rinpoche—was both a deeply spiritual person and the king of the Tre-hor Beru family. All of his activities were closely related to the Dharma.

One day, Gönpo Dudul came to pay homage to Jamgon Kongtrul Rinpoche at Candra Rinchen Drak. During this visit, Kongtrul Rinpoche prophesied that his wife would soon conceive and give birth to a son, who would be the speech emanation of Jamyang Khyentse Wangpo. He also advised that if Palpung Monastery wished to take responsibility for the child, they should not refuse. He recommended that the matter be kept secret for a time, so as not to miss the opportunity.

At that time, Gönpo Dudul did not yet know that his wife was expecting. When he returned home, he learned that his wife was indeed pregnant, and later, just as predicted by Jamgon Kongtrul Rinpoche, she gave birth to a son.

There was only one son in the Beru family, along with an older daughter, so the family wished for the boy to become the heir to the Beru throne. However, since Jamgon Kongtrul Rinpoche had already spoken to the father about the significance of the boy’s birth, he followed his advice and offered the child to Palpung Monastery.

Jamgon Kongtrul Rinpoche also declared that his principal student, the abbot named Tashi Özer, would take care of the child. He prophesied that the boy would be the speech incarnation of Jamyang Khyentse Wangpo, belonging to the Kagyu lineage of Palpung Monastery.

II. Beru Khyentse Rinpoche

(1947-...)

Beru Khyentse Chökyi Wangpo Rinpoche – the third incarnation and mind emanation of Jamyang Khyentse Wangpo, the current Palpung Beru Khyentse, also known as Drongsar Khyentse Chökyi Wangpo – was born in 1947 (on the fifteenth day of the sixth lunar month) in Central Tibet, in the Nyethang region, 25 kilometers west of Lhasa.

In 1955, His Holiness the Gyalwa Karmapa, Rangjung Rigpe Dorje, through his clairvoyance, prophesied that this child was the true incarnation and mind emanation of Jamyang Khyentse Wangpo. In the case of this bodhisattva, the circumstances leading to the manifestation of Dharma activity were as follows: the primary causes for the manifestation of the Dharma activity of the third incarnation of Jamyang Khyentse Chökyi Wangpo were the prayers, pure devotion, and merit of samaya vows of two exceptional and close disciples of the Karmapa.

Due to his unparalleled devotion and pure samaya, and his courage in religious and political matters, he was born into the royal family of Nangchen, famous for its glory across the land, as one of the four main ministers bearing the title “Behu” from the Drongsar family.

Both Drongsar Behu Drakpa Namgyal and his younger brother, Drongsar Behu Namkha Dorje, requested His Holiness the Gyalwa Karmapa to send a high-ranking Kagyu lama capable of guiding innocent beings and leading the Dharma seat of their newly constructed monastery.

The Karmapa joyfully accepted their request and wrote a recognition letter that included every necessary detail for identifying the reincarnation. The letter stated that the child would be found as follows:

“On the snowy land of Central Tibet, directly westward, at a brisk pace two days’ journey from Curpu. The father’s name is Nga Gi Wangchuk Drowegön – Lord of Speech, Protector of Beings. The mother’s name is Arya Tara Chökyidron. The child, born in the Fire-Dog year, came into a noble spiritual family and manifested special signs. He is without a doubt the incarnation of Khyentse Wangpo.”

These were the exact words contained in the recognition letter.

the Discoverer of the Second Incarnation of Beru Khyentse

Dregpa Namgyal

Then a group was organized to search for the child. Among its members were the Karmapa’s attendant, Yeshe Chöpel, and the companion of Drongsar Drakpa Namgyal, Tsultrim Öser. For ten days they searched the area in the direction indicated in the recognition letter. Eventually, their efforts bore fruit, and they arrived at the birthplace of the tulku. The village matched the description given in the letter: it was located in Central Tibet (from Lhasa) directly toward the upper southern region of the Kyichu River. It was later clarified that the “swift pace” mentioned in the letter referred to horseback travel, as the village was two days’ ride from Curpu, the Karmapa’s main seat, and just one mile from a sacred pilgrimage site called Nyethang, where a Tara temple stands.

The Birthplace of Beru Khyentse

Nyethang Valley, near Lhasa

The famous Bengali Buddhist pandit, Dipankara—commonly known as Atisa—lived at this place for nine years and eventually entered parinirvana here. The village where the tulku was born is called Nyethang Dzsemanang. His mother and uncle came from a wealthy family, but after marriage, they stayed with his father, who, according to the prediction in the recognition letter, came from a modest background. Their house’s door faced east, as specified in the letter. The father’s name was Ngawang Lobsang, and the mother’s was Dölma, also known by her Sanskrit name Arja Tara. The couple had three children: two daughters and the youngest, a boy later recognized as the incarnation of Jamyang Khyentse Wangpo. The parents’ lineage matched the noble family background mentioned in the letter. The father hailed from Kham Dajab Dungra, from the Ling clan. The Ling clan was famous for its conquerors and warriors. Ling Gesar, the renowned warrior king, also came from this lineage.

Beru Khyentse’s mother

Drölma

Rinpoche’s birth was accompanied by numerous auspicious signs. On one occasion, when his pregnant mother was working in the fields, she came across a statue of Jamantaka made of bone. Before Rinpoche’s birth, a swastika—a mysterious cross made of bell metal—was found near their house. This was considered a spiritual sign. A few days later, a strange white bird, never seen before, was spotted on the walnut tree beside their home. The bird bowed its head several times toward their house before disappearing, signaling that protectors were watching over them.

Rinpoche was born at dawn on the anniversary of Gampopa’s parinirvana, without any difficulties. This was the full moon day of the sixth month of the Fire Pig year, in the sixteenth rabjung (sixty-year cycle) of the Tibetan calendar, in 1947. On the same day, it was discovered that a large mushroom had grown under a water barrel in the kitchen. During labor, the mother heard a Khampa beggar asking for alms at the gate, which later indicated that the child would leave his homeland and move to the Khampa region. After birth, the child’s skin color changed day by day. A few days after delivery, the mother stepped outside and found a pure copper statue of Guru Rinpoche covered with gold plates, indicating a spiritual connection between Guru Rinpoche and Jamyang Khyentse Wangpo.

Rinpoche began his religious studies at age three, entering the Nyethang Tashi Gang monastery, a Sakya monastery founded by Drogon Chögyal Phakpa. Until age nine, he learned rituals and received spiritual training there. Sometimes, playing, he would sit on a stone throne and assign roles to other children: “You are my personal attendant, you will be the abbot and ritual master, and you will oversee the sanctuary and altar.” Then they would pretend to pray while Rinpoche imitated spiritual teachers giving teachings. He carved many stones shaped like bells and hand drums. Once, during a prayer ceremony at Tashi Gang monastery, a large mushroom grew from one of the dry pillars of the prayer hall, astonishing the monks. Rinpoche’s childhood name was Thubten Serap, meaning “The sublime wisdom of Buddha’s teachings.” True to his name, he was a very intelligent child who could understand the meaning of a text immediately after it was explained to him or after reading it himself.

His Holiness the 16th Karmapa presents a photograph to Beru Khyentse Rinpoche for the first time.

Tibet, 1955

In 1955, when Rinpoche was nine years old, two groups sent to search for Jangsi Beru Khyentse Rinpoche arrived in Nyethang. As they passed by the road near Rinpoche’s house, the young Rinpoche spotted them and began to follow. Since the group members had no idea that he was the one they were searching for, they cautiously proceeded, suspicious. After traveling about a mile, they reached the district leader’s house, where many people were threshing and sorting barley and wheat. They asked if anyone knew anything about the family and child they were looking for. One of Rinpoche’s elder sisters, Acha Peti, was working there and overheard the question. She informed them that the description matched her family and led them to their home.

When they again saw the roadside house they had passed before, they saw the same boy playing with his friends. The children were drawing the monastery on the ground. The group approached and asked which of them was born in the Year of the Dog. The children, frightened by the Khampas, ran away except for one—the boy they had seen before. Calmly, he answered that he was born in the Year of the Dog. The group believed he was indeed the one they sought and wished to speak with his mother.

Rinpoche’s mother told them that her son was born in the Year of the Pig and that there was no child in the family born in the Year of the Dog. She did not invite them into the house, as she did not want to lose her only son. That night, the group stayed at Nyethang Ratod Monastery, three miles from the village. The monastery’s abbot warmly welcomed them and asked about their purpose. They explained that they were searching for the incarnation of Beru Khyentse Rinpoche on behalf of His Holiness the Gyalwa Karmapa. They also mentioned that after ten days of searching, they had found no trace of the child in the area indicated by the letter.

The abbot asked to keep the letter overnight to study it and compare it with his dreams. The next morning, the abbot confirmed that they had indeed found the incarnation, as his dreams had verified. He recounted that in his dream, he saw a massive golden rock beneath the land of Nyethang Dzsemanang village, its golden light illuminating the entire sky. He also told them that although he had heard of the Karmapa, he never expected such clairvoyance. Deep, spontaneous devotion arose within him toward the Karmapa, and as a sign of devotion, he sent offerings.

Armed with this information, the group returned to Curpu and gave a detailed report to the Karmapa, including the discrepancy regarding the birth year. The Karmapa explained there was no discrepancy: the child was conceived in the Year of the Dog but was born in the Year of the Pig. This explanation resolved the doubts concerning the tulku’s birth year.

The letter confirming the title and rank, written by His Holiness the 16th Karmapa

Tibet, 1955

In 1955, at the age of nine, the child was officially recognized as the incarnation of the late Beru Khyentse. His Holiness the 16th Gyalwa Karmapa sent Otsung Lama, the vajra master of Curpu Monastery, to perform the purification water ceremony. The ceremony lasted for a week, and at the end, the lama offered Rinpoche the robe sent by the Karmapa. However, the situation became complicated when the boy was taken out of the monastery, as he was already a monk at Tashi Gang Sakya Monastery, and the students of that monastery relied on him. Even the Karmapa, head of the Kagyu school, cannot simply take a lama or monk from another lineage’s monastery. Drongsar Drakpa Namgyal had a very good and close relationship with His Holiness Sakya Trizin Rinpoche and Sakya Dagmo Kushok’s brother, Tashi Pari, an official in the Tibetan government. With their help, all obstacles were removed. Furthermore, Sakya Trizin Rinpoche granted Rinpoche all the titles accorded to high-ranking Sakya lamas (Ngor Khenchen). The authorization letter was written on yellow silk brocade.

The letter of appointment, containing the title and rank, written by His Holiness Sakya Trizin

Afterwards, Drakpa Namgyal visited the Tashi Gang Monastery, made offerings to Rinpoche’s family, and, according to custom, to all the monks of the monastery. The New Year’s consecration ceremony was held at the Tashi Gang Monastery.

II. Beru Khyentse Rinpoche at the age of 13

1959

In 1956, at the age of ten, Rinpoche visited Curpu Monastery with his family. His Holiness the Gyalwa Karmapa and the monks of the monastery welcomed him warmly. The Karmapa performed the hair-cutting ceremony, offered robes, and conducted the naming ritual. He was given the following name: Karma Drubgyud Tenpa Jarphel Gyurme Gocsa Trinli Küntyab Palzangpo. His Holiness graciously bestowed upon him his own Gampopa crown and offered Rinpoche a robe as well. At Drakpa Namgyal’s request, the Karmapa composed a prayer for Rinpoche’s long life and, in a letter written on yellow silk brocade, endowed him with all the authority of the Kagyü Gyalwa Jabsze—that is, the high-ranking rinpoche of the Kagyü lineage. The letter was sealed with the Karma Paksi seal in the presence of all the monks. The Karmapa bestowed the Gecül empowerment upon him, and later granted him the secret tantric vows. These included the long-life empowerment of Machik Dubpe Gyelmo, the Karma Paksi empowerment, the great Mahakala Jab-Jum empowerment, and the associated practices. Since Drakpa Namgyal was very close to the Karmapa, he requested that the young tulku possess all of the Karmapa’s favorable qualities, such as beauty and charm. Then the Karmapa first touched his own face, then the young tulku’s face, saying: “With all the beauty and charm of my face, I bless the young Rinpoche. Now you may be satisfied.” He again assured the young boy that he was indeed the true incarnation of Beru Khyentse Rinpoche.

At that time, the previous Karmapa, Khyab Dorje’s female consort, Khandro Orgyen Tsomo, was also staying at Tsurpu Monastery. Since the Second Beru Khyentse was her root lama, she was extremely happy when she met his incarnation and came to offer her respects with offerings. In fact, all the lamas, monks, and staff of the monastery were disciples of the previous incarnation. They showed great reverence toward the Yangsi Rinpoche. Afterwards, Rinpoche returned home to Nyethang with his family to prepare for the long journey to Nangchen in Eastern Tibet.

In Lhasa, they met Dzongsar Khyentse Chokyi Lodro, who represents the non-sectarian tradition, and Rinpoche received the White Tara long-life empowerment from him. He also met the Sakya lineage holder, Dolma Phodrang Samphel Wangyi Gyalpo, from whom he received the Sakya Cewang Thangyal empowerments and blessings. Drakpa Namgyal then invited and accompanied Rinpoche and his family—including his mother, his sister Tsewang Dolma, and his uncle from Lhasa—by vehicle to Chamdo. Meanwhile, in Nangchen, the residents of the Droksok region, the monastic community, and lay practitioners were preparing to welcome them under the leadership and supervision of Drongsar Namkhe Dorje.

Rinpoche’s new seat became the Drongsar Yobshung Tashi Khyilwa, located in the center of the Nangchen region. His Holiness the 16th Karmapa named this new seat Pal Karme Chodey Dongag Shedrup Thepten Tharjay Namgyal Ling. The monastery housed over three hundred monks and operated an active three-year retreat center.

Namkhe Dorje organized the reception in several stages. The first reception took place in Chamdo, led by a group under the administrator Norbu Phuntsok. The second stage was organized near Kham Rivoche, where Lama Karma Thrinley Rinpoche, Jedrung Rinpoche, and Shabdrung Rinpoche were also present. Karma Thrinley Rinpoche, recognized by the 16th Karmapa as the incarnation of Garchen Choje Lama, was also among the lamas of Rinpoche’s monastery.

At the Tharjay Monastery, the venerable Lama Zoepa Rinpoche, together with the honorable Lhachok Rinpoche and many monks, hosted the third stage of Rinpoche’s reception at Jammey Monastery. Namkhe Dorje welcomed Rinpoche with more than a thousand horsemen in the fourth stage at Jowo Palgyi-Kha Karma Thang. The monastic community included the venerable Sachu Rinpoche and monks from Kagyu monasteries such as Tharjay, Dhilyak, Kyodrak, and Rabjor. Additionally, monks from the Gelugpa school’s Dudgya Monastery and the Sakya school’s Pal-bis Lachen and Lachung monasteries also participated.

The large assembly, whose members wore their finest clothes and even decorated their horses, greeted Rinpoche with ritual instruments, umbrellas, flags, and banners, and then circumambulated him. During the fifth stage of the reception at Lep-Karmar, His Eminence Dazang Rinpoche appeared accompanied by numerous lamas and monks. They offered tea to Rinpoche while the venerable Kunsang Tharjay, a learned master of the Sakya school at Lachen Monastery, delivered a dharma talk.

After the long journey, they finally reached their destination. More than ten thousand people attended Rinpoche’s consecration ceremony, including lamas, tulkus, and khenpos from the Kagyu, Nyingma, Sakya, and Gelugpa schools. In addition, people came from all over the Droksok region to the ceremony. The large non-sectarian sangha welcomed the young Rinpoche with a religious procession. The monks of Dhilyak Monastery performed the Snow Lion Dance in his honor.

As Rinpoche sat on the throne, auspicious symbols, khataks, and mandalas were offered to him. Following this, the khenpo of Chodrak Monastery, Wonpo Apam, the khenpo of Dhilyak Monastery, Geshe Tsegyam, and the king of Nangchen—with his son Lama Khenchen Namsang—gave lectures on the significance of the mandala. During these talks, they explained in detail the meaning of each item offered in the mandala. For example, the statue offered to Rinpoche symbolized the body, long life, and good health. The offered texts symbolized thoughts, good qualities, and the turning of the Wheel of Dharma. The stupa offered represented the understanding of the Dharmakaya and symbolized Rinpoche’s unchanging, loving, and compassionate mind that benefits all sentient beings.

Supporter of Beru Khyentse Rinpoche, Bongsar Namkha Dorje A ChatGPT megkérdezése

Bongsar Behu Dragpa Namgyal’s brother. (Tso Pema)

The organized programs proceeded smoothly and without obstacles throughout. Afterward, Rinpoche began his studies and training. He started learning the rituals, received spiritual training in the Kamtsang Kagyu tradition, and under the supervision of Lama Dodhey, learned how to read and memorize texts. He received numerous empowerments, teachings, and oral transmissions from Lama Buddha and Lama Dorje, who were learned practitioners with high realization. At the age of eleven, Rinpoche began his first retreat, during which he practiced Ngöndro and Phowa.

Meanwhile, certain individuals and groups invited him to give blessings, conduct incense ceremonies, teach, and grant empowerments and oral transmissions. From a very young age, Rinpoche began sowing the seeds for liberation from the cycle of existence.

In 1958, when Rinpoche was twelve, the Chinese stirred various troubles related to the Cultural Revolution. Because of this, it became important for the young Rinpoche to meet with the Karmapa and make a pilgrimage to his birthplace. Thus, the Drongsar brothers contacted the Chinese government and successfully obtained permission.

Then Khyentse Rinpoche, accompanied by his family, monks, the two Drongsar brothers, and their attendants, set out, ostensibly on an official pilgrimage to Central Tibet, but in reality preparing to flee Tibet. While they were with the Karmapa at Tsurphu Monastery, they heard news that the Cultural Revolution was growing increasingly aggressive.

During this chaotic time, Rinpoche continued his Dharma practice and studies. In 1959, while traveling through northern Tibet, Rinpoche gave a large gathering the Phowa empowerment and oral transmission. Additionally, Rinpoche performed the Tara ritual every morning and the Mahakala ritual every evening. He also regularly performed annual and monthly ceremonies, such as the yearly summer retreat and the bi-monthly confession ceremony.

Rinpoche and his followers encountered no major obstacles on their journey. When they could not make decisions, they always somehow received miraculous help. For example, if they got lost and were unsure of the way, they would meet pilgrims who appeared out of nowhere, showed them the way, warned them of possible dangers, and then suddenly disappeared. This happened once when the group crossed the northern desert region. They got lost in the desert, but suddenly an old man appeared from nowhere, showed them the correct direction, and vanished in an instant. Such occurrences happened often to the group.

Members of Rinpoche’s party were aware that day and night, their steps were guided by Dharma protectors.

The distinguished, non-sectarian scholar, Dzongsar Khenpo Chime Rinpoche A ChatGPT megkérdezése

Personal teacher of the Second Beru Khyentse Rinpoche

At the end of the long journey, Rinpoche, the Drongsar brothers, and their followers arrived in the Mustang region of Nepal, near the Nepal-Tibet border. The group was able to rest here. Afterwards, they continued their journey through Pokhara to the capital of Nepal. Upon reaching Kathmandu, they went to Boudhanath and beheld the golden shining Karmapa. They invited the Karmapa to perform the Black Crown ceremony and contributed financially to its organization. They also sought advice regarding the future. However, they decided to return to the Lo region for the time being, as the climate in Kathmandu was very hot, resulting in many deaths. Within a few months, about fifteen people from Rinpoche’s group died, and Rinpoche himself became ill. Thanks to the blessings of the Karmapa, he recovered quickly. Upon their return to the Lo region, they learned that Dzongsar Khenpo Chime, a close disciple of Dzongsar Khyentse Chokyi Lodro, had also arrived there. Drongsar Drakpa Namgyal personally visited him and spoke about the close student-teacher relationship he had with Dzongsar Khyentse Rinpoche. He further requested that Khenpo Chime take responsibility for educating the incarnation of Beru Khyentse. Dzongsar Khenpo Chime Rinpoche agreed to become his teacher. Unfortunately, he fell ill that same year and, after many months of illness, passed away in 1960. The support of Rinpoche, the monks, and the followers then fell to his younger brother, Drongsar Namkhe Dorje. After some time, Rinpoche, Namkhe Dorje, and their followers set out for Nyeshang (“Manang”) because many had long requested Rinpoche to visit them. At age fourteen, Rinpoche began studying philosophy with Kenpo Chime. The Kenpo first explained Manjushri’s prayer to him; thereafter, Rinpoche memorized numerous texts and also studied grammar. After Khenpo Chime, he received explanations of the Bodhisattvacaryavatara text on five occasions. That year, during the forty-five-day monastic retreat, according to tradition, on the final day the lamas and khenpos gave teachings all night long. On this occasion, Rinpoche taught and explained the root text of the Bodhisattvacaryavatara for three hours. This was Rinpoche’s first organized teaching.

The high-ranking Rinpoches of the Kagyüpa lineage

On the left side (from top to bottom): Sharmarpa Rinpoche, Gyalsab Rinpoche, and Pawo Rinpoche. In the center (middle and bottom): His Holiness the 16th Karmapa and Kyabje Kalu Rinpoche. On the right side (from top to bottom): Situpa Rinpoche, the 3rd Jamgon Kongtrul Rinpoche, and the 2nd Beru Khyentse Rinpoche.

In 1961, Rinpoche, along with the monks and lay practitioners, gradually relocated to India and met Namkhe Dorje at Tso Pema (Rewalsar), one of Guru Rinpoche’s sacred sites. Under Rinpoche’s leadership, the monastic community stayed at this holy place for four years. Meanwhile, others worked on road construction projects in areas such as Kulu and Manali. During this period, Rinpoche received numerous teachings from his master, including Abhidharma, Prajnaparamita Alankara, the three treatises of Madhyamika, The Certainty of the Three Yanas, Gampopa’s Jewel of Liberation, Maitreya’s Uttaratantra, Getsul Karika, grammar, vocabulary, poetry, and various scripts. Rinpoche studied under Khenpo Chime Rinpoche’s guidance for five years. Through his kindness and compassion, Rinpoche became a learned master himself.

In 1963, while studying at Tso Pema, His Holiness the Gyalwa Karmapa arrived there during a pilgrimage. It was then that Rinpoche received from His Holiness the oral transmissions of Ngondro (the preliminary practices) and the Karmapa guru yoga. His Holiness gifted Beru Khyentse Rinpoche a vajra, a bell, and a piece of brocade. The Karmapa advised Rinpoche to request Dilgo Khyentse Rinpoche to bestow the empowerment and oral transmissions of Vajrakilaya’s gongter (mind treasure) teachings, and to practice these daily. Rinpoche followed this advice diligently. When Sakya Trizin Rinpoche visited Tso Pema, Rinpoche received from him the oral transmissions and empowerments of the Sakya tradition’s Thirteen Golden Dharmas, Mahakala Gurkyi Gonpo, and Vajrayogini. In the same year, when Kalu Rinpoche visited, Namkhe Dorje asked him to confer the necessary empowerments and oral transmissions for retreat practices to Rinpoche and the other monks. Kyabje Kalu Rinpoche gladly fulfilled this request.

Kyabje Kalu Rinpoche - An outstanding master of Tibet who attained a high level of realization.

He is Beru Khyentse Rinpoche’s root lama. The photo was taken in Kuala Lumpur, Malaysia, in 1988.

Rinpoche received the full transmission and empowerment of the Chikshey Kundrol on the sacred land of Tso-Pema, along with all the peaceful and wrathful deity empowerments and the empowerments of the forty-two yidams. Additionally, he received the transmissions of Chagchen Ngedon Gyatso (The Ultimate Meaning of Mahamudra), also known as The Ocean of the Text of the Certainty of Mahamudra; Ngedon Donme Marig Munsel (The Torch of Certainty Dispersing the Darkness of Ignorance); and Kunzung Lamey Shelung (Perfect Words of the Guru). Kyabje Kalu Rinpoche at that time bestowed all the empowerments and transmissions necessary for the first group in exile to undertake the three-year and three-month retreat organized for the first time in the Tso-Pema mountains. Rinpoche was then eighteen years old and practiced the preparatory practices of the Kagyü tradition’s Mahamudra for five months at the mountain retreat center.

Beru Khyentse Rinpoche at sixteen years old received teachings from Guru Rinpoche

at the sacred Lotus Lake (Tso Pema) in Western India

In 1965, responding to requests, Rinpoche and his family, Namkhe Dorje and his family, along with a monastic community of five hundred and their followers, settled in the region called Mainpat in the central Indian state of Madhya Pradesh, located in the eastern part of the state. Thus, thanks to the kindness of His Holiness the Dalai Lama and His Holiness the Gyalwa Karmapa, as well as guidance from the central Indian government, the Nangchen No. 2 camp was established. Mainpat, situated on a plateau 1,200 meters above sea level, is isolated but a marvelous landscape. During this time, Beru Khyentse Rinpoche continued his philosophical studies. He reviewed the texts he had studied previously and began working on those he had not yet studied. At that time, Rinpoche gave many teachings to his disciples on the following works: Bodhisattvacaryavatara, Gampopa’s Jewel of Freedom, Zapmo Nangdon (Profound Inner Meaning), Domsum Namnge (The Certainty of the Three Yanas), Getsul Karika, Nāgārjuna’s Suhridalekha texts, Asanga’s Thirty-seven Practices of a Bodhisattva, and more. Additionally, he taught grammar and various writing styles.

The excellent, non-sectarian scholar, Khunu Lama Tenzin Gyaltsen Rinpoche

The third Beru Khyentse Rinpoche, master of Mahamudra and Dzogchen.

In 1967, Kyabje Kalu Rinpoche sent a letter to Khyentse Rinpoche, acknowledging that he was progressing well in his studies and that his knowledge could rival that of any learned person. As a Kagyüpa, however, practice, meditation, and understanding were more important than mere knowledge. He advised Rinpoche to begin the traditional three-year retreat while he still had the opportunity, because later, when his dharma activities would flourish, he might not have the chance. Rinpoche accepted this kind advice and replied that he would indeed start the retreat.

In 1968, Rinpoche made a pilgrimage to Varanasi, where His Holiness Sakya Trizin Rinpoche gave teachings on the Lamdre and the Sakya’s Thirteen Golden Dharmas. At that time, Kyabje Kalu Rinpoche, who was also in Varanasi, visited Rinpoche to bestow upon him the initiations, oral transmissions, and teachings necessary for the three-year retreat.

The teachings were based, among others, on various Mahamudra texts of the Karma Kagyu tradition, descriptions of high-level yidam practices, Naropa’s Six Yogas, and the Chöd teachings of the dakini Machig Labdrön, which cut through demonic obstacles. In that same year, at the age of twenty-one, Rinpoche, together with eight other monks and several retreat leaders, began the retreat. This was the second retreat group organized in exile at Beru Khyentse Rinpoche’s retreat center. The retreat center was located in the forest on an abandoned site at the edge of the Nangchen camp. Since Kalu Rinpoche was the retreat master of Palpung, the rules here conformed to those of the Tsurphu and Rumtek monasteries in Sikkim, the main retreat centers of His Holiness the 16th Karmapa.

During the practice of Naropa’s Six Yogas, Kyabje Kalu Rinpoche visited Mainpat to provide detailed guidance on the practices and to present Mahamudra teachings to Rinpoche and the other monks. Kyabje Kalu Rinpoche was the main root lama of Beru Khyentse Rinpoche, treating him very kindly as a spiritual father figure.

Kyabje Kalu Rinpoche is an excellent Tibetan master who attained a high level of realization and is the root guru of Beru Khyentse Rinpoche.

The photo was taken in 1988 in Kuala Lumpur, Malaysia.

In 1972, at the age of twenty-six, Rinpoche successfully completed the four-year retreat without obstacles. In the same year, he embarked on a pilgrimage to Bodhgaya, where he received teachings from Khunu Rinpoche Tenzin Gyaltsen, the eminent Rimé master, scholar, and saint. Khunu Rinpoche provided him with detailed instructions and oral transmissions on the Mahamudra teachings of the Third Karmapa, Rangjung Dorje, as well as on the work of the great Dzogchen ascetic Sri Singha, Tsig-sum Nad-dek.

Beru Khyentse Rinpoche at the age of twenty-seven

In Kolkata, India.

In 1973, at the age of twenty-seven, Rinpoche visited the Rumtek Monastery and met with His Holiness the Gyalwa Karmapa. He received powerful mahamudra teachings from him, including instructions related to mahamudra and Mahakala Bernagchen. By the unfathomable grace of His Holiness the Gyalwa Karmapa, Rinpoche was granted direct, mind-to-mind introduction, being introduced to teachings called the Tantric Treatise on the Meaning of Meditation and the Introduction to the Nature of Mind through the Five Kayas.

During those days, the Gyalwa Karmapa gave many wonderful prophecies concerning the future and offered advice to Rinpoche. One evening, while all the Rinpoches were performing the Mahakala Puja together with the Gyalwa Karmapa, Karmapa suddenly told Jamgon Kongtrul Rinpoche that a child had just been born east of Sikkim, destined to grow up and “slap you.” One day, he advised all the Rinpoches to stay away from politics. He stated that as dharma practitioners, they should not involve themselves in politics. If dharma practices are done properly, success and good fortune will naturally manifest. Politics is the domain of politicians who know it well. Politics is not our table. This advice has become very timely today.

In 1974, the Gyalwa Yabsey, that is, His Holiness the Gyalwa Karmapa, together with Shamar Rinpoche, Situ Rinpoche, Jamgon Rinpoche, Gyaltsab Rinpoche, Beru Khyentse Rinpoche, and many other Rinpoches, Khenpos, lamas, and monks visited Tashi Choling in Bumthang, Bhutan. During the visit, the Gyalwa Karmapa built a monastery there and personally led the summer retreat with the other Rinpoches, Khenpos, lamas, and monks. In the last week of the forty-five-day monsoon retreat, each Rinpoche had to give a dharma teaching. The order of teachings was decided by drawing lots. The Gyalwa Karmapa first drew the name of Beru Khyentse Rinpoche. Rinpoche taught the full text of Gampopa’s Jewel of Liberation, along with its explanations, for four full hours without relying on books or notes.

After spending a few months in Bhutan, he returned to the Rumtek Monastery, where Rinpoche requested permission from His Holiness to return to Mainpat and visit his mother, his sister’s family, and the monks.

Beru Khyentse and His Holiness the Dalai Lama

Bodhgaya 1979

In 1974, while traveling from Sikkim to Mainpat, Rinpoche participated in the great Kalachakra initiation given by His Holiness the Dalai Lama in Bodh Gaya. Rinpoche had received his first Kalachakra initiation from His Holiness back in 1954 at the summer palace, Norbu Lingka, in Lhasa. The late Jamgon Kongtrul Rinpoche was also present at that initiation. At that time, Beru Khyentse Rinpoche was seven years old and did not know Jamgon Kongtrul. Although neither of them was yet recognized or enthroned as incarnations, their karmic connection was so strong that they met at this great initiation. Beru Khyentse Rinpoche received this initiation for the third time in 1985 in Bodh Gaya from His Holiness the Dalai Lama.

Thus, Rinpoche received the Kalachakra initiation three times in total, along with other teachings such as:

Explanations on Shantideva’s Bodhisattvacaryavatara
Ngulchu Thogmed’s Maitreya Uttaratantra
Asanga’s Thirty-seven Practices of a Bodhisattva
Lojong Nyime Oser mind training
Teachings of Khunu Rinpoche Tenzin Gyaltsen
Jangchub Semtod (Praise of the Enlightened Mind)
Atisha’s teachings on Jangchub Lamdron (The Lamp for the Path to Enlightenment)
Gampopa’s Jewel of Liberation
Kamalashila’s teachings on levels of meditation
Bodhisattva vows, initiations, teachings, and oral transmissions.

His Holiness the Dalai Lama and Beru Khyentse

His Holiness is one of Beru Khyentse Rinpoche’s teachers. With great compassion, wisdom, and kindness, His Holiness transmitted the listed teachings under the Bodhi tree. Since 1964, His Holiness the Dalai Lama has regularly visited Bodhgaya during the winter season. Because Beru Khyentse Rinpoche’s main seat is in Mainpat near Bodhgaya, he traveled there every year to attend all of His Holiness’s teachings.

Since 1973, Beru Khyentse Rinpoche has been teaching and spreading Buddhism among his Western students by introducing them to refuge vows, bodhisattva vows, the four foundational practices, and various deity practices.

In 1975, in Bodhgaya, Mr. Alexander, Rinpoche’s translator, translated into English and published the commentary that Rinpoche wrote on the Ninth Karmapa Wangchuk Dorje’s Mahamudra text (“Dispelling the Darkness of Ignorance”). The book gained international popularity and was later published in seven languages (French, German, Russian, Chinese, Spanish, Hungarian, and Polish).

Beru Khyentse Rinpoche’s sister

Another translated book is Longchenpa’s Four Dharmas, which contains the commentaries of both His Holiness Dudjom Rinpoche and Beru Khyentse Rinpoche. This book has also become popular worldwide. Both of these books are still sold today in various Dharma bookstores around the world

His Holiness the 16th Karmapa and Beru Khyentse

In 1976, His Holiness the Gyalwa Karmapa bestowed a great Kagyu Ngagzod Chenmo empowerment at the Kar-Nying Shedrupling Monastery in Nepal. The Kagyu Ngagzod Chenmo is a collection of tantra termas in the lineage of Marpa Lotsawa, compiled by the great Jamgon Kongtrul. Attending this empowerment were lamas such as Shamar Rinpoche, Jamgon Kongtrul Rinpoche, Gyaltsab Rinpoche, Beru Khyentse Rinpoche, Tulku Orgyen Rinpoche, Dzongsar Khyentse Rinpoche, along with many monks and lay practitioners.

Afterward, His Holiness the Gyalwa Karmapa and the rinpoches returned to India via Lumbini, the birthplace of the Buddha. When Beru Khyentse Rinpoche arrived back in Mainpat, his mother, who had been ill for some time, became seriously ill and passed away at the age of sixty-nine in 1979, on the eighteenth day of the fourth month of the Tibetan calendar. Throughout her life, Rinpoche’s mother had recited prayers to Tara and the Chenrezig mantra (Om Mani Padme Hum) over 150 million times. She lived a life full of prayer, was very sincere and humble, with natural compassion and a pure heart. Rinpoche and his monks conducted the 49-day prayer ceremony for her.

Rinpoche’s father, Ngawang Lobsang, passed away when Rinpoche was only six years old, before he was recognized as their reincarnated tulku. Rinpoche’s sister, Tsewang Dolma, and her family live with Rinpoche in Mainpat.

His Holiness the Gyalwa Karmapa and his entourage (including Jamgon Kongtrul Rinpoche and many other lamas) arrived in Calcutta. Originally planned to stay for three days, His Holiness extended his stay to five days because he felt it was worthwhile to spend those happy days together. The reason for this extended stay later became clear: he wanted to give advice for the future, as this was the last time he met with some close disciples such as Namkhe Dorje and Beru Khyentse Rinpoche. At that time, His Holiness predicted that if he could remain for another ten years, he could make the whole world Buddhist. However, due to his deteriorating health, he did not consider this likely. Beru Khyentse Rinpoche asked His Holiness to remain on Earth for many hundreds of years, but the Gyalwa Karmapa did not respond.

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