Brief Amitabha Aspiration Prayer
EMAHO!
Wonderful
嗳 玛 霍 !
稀有哉！
NGO TSAR SANGY? NANGWA TAY? DANG
Amitabha, magnificent Buddha of Boundless Light,
哦擦 桑杰 囊哇 他耶檔
无量光佛甚稀有
Y? SU JOWO TUKJ? CHENPO DANG
With the great compassionate lord Avalokiteshvara to his right,
耶速 久喔 兔杰 千波檔
右有大悲观世音
Y?N DU SEMPA TU CHEN TOP NAM LA
And the mighty bodhisattva Vajrapani on his left,
愿读 森巴 图千 托难拉
左为大力大势至
SANGY? CHANG SEM PAKM? KHOR GYI KOR
Surrounded by an assembly of countless buddhas and bodhisattvas
桑给 奖森 巴美 扩旗过
无量佛菩萨围绕
D? KYI NGO TSAR PAK TU M?PA YI
In the place of wonder and boundless joy and happiness—
碟枝 哦擦 巴都 美巴宜
但有无量之妙乐
DEWA CHEN SHY? JA W? SHYING KHAM DER
That is the heavenly realm of Sukhavati, the Blissful Paradise.
碟哇 建谐 甲威 兴康碟
彼即清净极乐国
DAK NI DI N? TS? P? GYUR MA TAK
When the time comes for me to leave this present life,
达尼 迪涅 策培 球玛他
愿我此身命终时，剎那直生极乐邦
KYEWA SHYEN GYI BAR MA CH? PA RU
May I go there directly, without any other birth upon the way,
给哇 贤旗 拔玛 却巴如
绝不往生其他界
D? RU KY? N? NANG T? SHYAL TONG SHOK
And being reborn there, may I see Amitabha face to face!
碟如 给涅 囊贴 暇通秀
生彼亲见弥陀佛
D? K? DAK GI M?NLAM TABPA DI
May this, my fervent prayer of aspiration,
碟给 达旗 闷浪 大巴迪
我今如是发愿已
CHOK CH?I SANGY? CHANG SEM TAMCH? KYI
Be blessed by all the buddhas and bodhisattvas of the ten directions
秋究 桑杰 奖森 汤界枝
十方诸佛与菩萨
GEK M? DRUBPAR CHIN GYI LAP TU SOL
So that it is accomplished, without the slightest hindrance!
给美 竹巴 锦旗 拉都索
满我往生行愿望 令我无碍得成就
TEYATA PENTSIN DRIYA AWA BODHANAY? SOHA
碟呀他 边杂知呀 阿哇 波达拿耶 梭哈
前所祈愿皆圆满
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When Tulku Mingyur Dorje was thirteen years old, on the 7th day of the month of Saga Dawa, Fire Bird year (1657),he had a vision of the deities of the mandala, and Buddha Amitabha spoke these words directly.
西藏火鸟年(公元1657)萨嘎达瓦月(佛陀成道与涅盘殊胜月份)的第七日，祖古明就 多杰当时十三岁，亲见本尊坛城，本祈愿文为阿弥陀佛亲口所传。
天法 明就 多杰(Namcho Mingyur Dorjee)乃是第一世咏给 明就 多杰 Yongey Mingyur Dorjee)之前一世。
Source:
http://www.guanzizai.com.cn/music/7776.html
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Recently a newly acquainted Dharma friend shared her experience on identifying her Guru when she caught eyes on a picture of his previous life which she felt she had affinity with and searched further to find his current life reincarnation.
I had not paid much attention initially to the previous lives of Mingyur Rinpoche but her sharing aroused my curiosity and found following interesting information from internet:
(http://www.wikiwand.com/zh-mo/%E6%98%8E%E5%B0%B1%E4%BB%81%E6%B3%A2%E5%88%87)
詠給‧明就仁波切(英語：Yongey Mingyur Rinpoche），
藏傳佛教噶舉派與寧瑪派的傳承祖古。現今第七世詠給·明就仁波切是當代最知名的西藏新生代禪修大師，從小患有恐慌症，13歲藉由禪修克服恐慌症，17歲被指派為閉關房上師，是藏傳佛教史上最年輕的閉關上師。2002年參加美國威斯康辛大學的實驗研究，被測出大腦中的快樂指數在禪定狀態中，躍升了百分之七百，一度讓科學家以為儀器壞了，美國時代雜誌曾譽為「世界上最快樂的人」，也是《世界上最快樂的人》、《你是幸運的》、《請練習，好嗎》、《帶自己回家：藏傳佛法前行修持指導》四本暢銷書的作者。
第一世明就仁波切
第一世詠給‧明就仁波切，出生於十七世紀，他是藏王赤松德贊長子：慕崔贊普(Mutri Tsenpo)，成為蓮花生大士二十五位成就弟子之一。蓮花生大士曾預言明就仁波切具有取出一百零八種伏藏的能力，他所取出的根本伏藏有三：一是《忿怒蓮師》；二是《貝瑪班雜》；三是《策竹塔謝卡覺》。他也曾依淨觀中領受的心意伏藏，撰成非常著名的《噶瑪巴西上師相應法儀軌》。
當時西藏邊境烽火兵亂，外、內、秘密之障礙叢生，噶舉教法非常衰微。他一如蓮師授記，取出完整的忿怒蓮師法要，並將之供養給第十世大寶法王卻映多傑。法王依之修法，此大巖取師亦親自修持完整之忿怒蓮師法九個月，因而協助法王平息了邊境之戰亂，以及一切外、內、秘密之障礙，使噶舉教法光燦如日中天。後半生他示現為大成就瑜伽行者，以佛法降伏了西藏九大魔眷，成辦無數弘法利生事業。
第二世明就仁波切
第二世詠給‧明就多傑誕生於拉拓，又名詠給三眼者。他如同忿怒蓮師多傑卓洛降臨，額間具第三眼，身上具有代表五明的表徵，異於常人。他以智慧、精進、慈悲成辦了廣大的弘法利生事業。
第三世至第六世明就仁波切
第三世至第六世的明就仁波切均現比丘相，也皆於經、續、五明深入聞思修，以禪修著稱。於自利，達無學境界；於利他，則以悲智大力，成辦無數利生事業。
(picture extracted from pg103 of Turning Confusion Into Clarity)
天法明就仁波切與詠給明就仁波切
史上有二位明就‧多傑——天法‧明就‧多傑(Namcho Mingyur Dorjee)和詠給‧明就‧多傑(Yongey Mingyur Dorjee)，其經歷常為人所混淆，故於茲略作分別：
天法‧明就‧多傑乃是第一世詠給‧明就‧多傑之前一世。二者皆是大伏藏師，也皆值第十世大寶法王卻映多傑之世(十七世紀)。
天法‧明就仁波切示現為一少年聖者，發掘了許多重要的伏藏，其伏藏法主要的領受者為噶瑪‧恰美仁波切。這些蓮師所藏之伏藏法，日後為寧瑪白玉傳承奉為重要教法，如：《天法極樂淨土修持儀軌》和其內含的頗瓦等法，皆為今人所熟悉。
天法‧明就仁波切住世甚短，荼毘後，舌頭、心臟不壞，並有許多顯現藏文種子字之舍利。
天法‧明就仁波切住世甚短，荼毘後，舌頭、心臟不壞，並有許多顯現藏文種子字之舍利。
第一世詠給‧明就仁波切，也發掘數部重要伏藏。他值遇第十世大寶法王且獻給他伏藏法。(此明就仁波切未值遇恰美仁波切)。其後，第十一世大寶法王為其所認出，且成為他的伏藏法之領受者。他所發掘的伏藏法，成為噶舉傳承之重要教法，今人所熟悉者，如︰《噶瑪巴西法》、《忿怒蓮師法》等。
第一世詠給‧明就仁波切之後半生，示現為大瑜伽行者，並以佛法降諸魔害。
前一世甘珠爾仁波切
甘珠爾(Kangyur)喇嘛．隆千耶謝多傑(1897-1975)，寧瑪派的大伏藏師，他生於康區日吾切的鬥熱瑪村。在衛地拉薩、羌達隆、羊珠達隆等地，把大藏經《甘珠爾》的口傳傳授了二十三遍。由於經常傳授《甘珠爾》，所以人們都稱他為「甘珠爾喇嘛」，並因此受到文殊菩薩的攝益，成為每天能以六倍於常人的速度讀六卷《甘珠爾》的聖者，有無數奇異的傳記。
他後來移居到印度大吉嶺山區。在他晚年的七Ο年代，西方知識份子正開始探索東方的性靈智慧，逐漸成熟了藏傳佛教盛行西方的因緣。當中，甘珠爾仁波切特別與來自法國的尋道者有緣，例如:「僧侶與哲學家」一書的作者 馬修．李卡德，即因與甘珠爾仁波切直接相處的經驗而開啟他的學佛修行之道。
(picture provided by friend from unknown sources from internet)
第七世明就仁波切
詠給明就仁波切具有能夠以清新、愉快而吸引人的方式來呈現西藏古老智慧的一種稀有的能力。他那甚深但卻平易近人的教法，以及他輕鬆的幽默感，使仁波切深受全世界各地學生的愛戴。最獨特的是仁波切在他的教導中，結合了他自己的個人體驗以及現代的科學研究，並將此二者連結到禪修練習上。
西元1975年，詠給明就仁波切誕生於西藏和尼泊爾交界處的喜瑪拉雅山區。他是新世代的藏傳佛教大師中躍升的新星。從非常幼年的時候，仁波切就為禪修的生活所吸引。童年時期，他就以多年的時間進行嚴謹的閉關。到了十七歲時，他受邀擔任他自己寺院的三年閉關中心的老師，這樣的職位極少會由如此年輕的上師來擔任。仁波切圓滿了經教哲理和內在心理層面的傳統佛教訓練，之後也在他位於北印度的主座寺院創辦了佛學院。
除了藏傳佛教廣博大量的禪修和經教的訓練外，明就仁波切也對西方的科學和心理學一直都深感興趣。從非常早年開始，他就與著名的神經學家法蘭西斯科瓦瑞拉展開連續的非正式討論，這位神經學家曾前往尼泊爾去向仁波切的父親祖古鄔金仁波切學習禪修。多年之後，在西元2002年時，明就仁波切和幾位長期禪修的行者，受邀前往位於美國威斯康辛大學的魏斯曼研究室，參與「頭腦成像和行為」的研究。在這次研究中，李察大衛森、安東路茲和其他科學家針對「禪修對高階禪修者的頭腦產生了什麼樣的影響」進行研究和觀察。這次破天荒的研究所獲得的結果，發表在包括《國家地理雜誌》和《時代雜誌》在內的許多擁有全球最多讀者群的出版品上。
明就仁波切前往全球各地教學，也在四大洲都成立了佛法中心。他經常直言不諱而且十分幽默地談到他自己遭遇到的個人困境，這讓他深受全世界數千位學生的敬愛。仁波切的暢銷書《世界上最快樂的人》（The Joy of Living: Unlocking the Secret and Science of Happiness），登上了《紐約時報》的銷售排行榜，並且已經被翻譯成二十種以上的語言版本。之後又發表了《你是幸運的》（Joyful Wisdom: Embracing Change and Finding Freedom），以及插畫童書《小吉寶貝》（Ziji: The Puppy that Learned to Meditate）。仁波切最新出版的中文書是教導止觀禪修的實修指引《請練習，好嗎？》和《帶自己回家：藏傳佛法前行修持指導》。
2011年起，仁波切開始他為多年的隱姓埋名雲水禪修的閉關，直到2015年11月才圓滿了這次的閉關，然後不久2016年1月仁波切在菩提迦耶又進行了一次將近一個月的短期閉關。
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cool... practitioner of Pureland & Meditation... _/|\_
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English biography found! (source:
http://www.lodrodawa.dk/masters_text/mingyur_rinpoche.html )
In the snowy ranges of Tibet, he was reborn in the eighth century C.E. as Prince Mutri Tsenpo (the eldest son of King Trisong Deutsen), one of the twenty-five disciples of Guru Padmasambhava. The prince's successive incarnations appeared in Tibet to spread the Buddha teachings as emissaries of Padmasambhava.
Born in the Lhatok region of Kham, in his early years Yongey Mingyur Dorje had visions of Padmasambhava, Karma Pakshi, Hayagriva, Vajravarahi, and Mahakala. He composed a guru sadhana for Karma Pakshi as a "mind treasure" (gongter) that he received in a pure vision. The tenth Karmapa, Chöying Dorje (1604-1674), gave him the name Rigdzin Mingyur Dorje Drakpo Nuden Tsal. Yongey Mingyur Dorje also became a learned and highly accomplished master through studying the sutras, tantras, and general sciences.
On one occasion, the Kagyü lineage was threatened by an imminent invasion of Tibet, as well as by other obstacles on several levels-outer, inner, and secret. In accordance with Guru Rinpoche's prophecies, Yongey Mingyur Dorje revealed a complete cycle of teachings focusing on Guru Dorje Drollo; he then offered these teachings in secret to Karmapa Chöying Dorje. That great lord himself practiced the stages of approach, accomplishment, and enactment focusing on Dorje Drollo for nine months; by doing so, the Karmapa overcame the unfavorable circumstances and obstacles, and turned back the invading forces. He thus caused the Kagyü teachings to shine like the rising sun.
In the later part of his life, Yongey Mingyur Dorje followed the yogic lifestyle of a mahasiddha. He subjugated and brought to the path of liberation many beings who violated samaya or who embodied evil influences and obstructing forces, and who harmed the Buddhadharma and beings. In particular, he bound under oath the spirits known as the "nine demon brothers" and their retinues-evil forces that were wreaking disaster on the world. In these ways, Yongey Mingyur Dorje brought immense benefit to the Buddhadharma and beings.
Yongey Mingyur Dorje's three main termas were the cycles of Guru Dorje Drollo, Shitro Padma Vajra, and the longevity sadhana Tsedrub Tabshe Khajor; these cycles include many subsidiary activity practices and other methods. A great number of noble lamas, tulkus, and sangha members of all the schools of Tibetan Buddhism received his terma teachings, either directly from Yongey Mingyur Dorje or indirectly from one of his students. The primary recipients of these teachings-the sublime eighth Tai Situ, Kunkhyen Chökyi Jungne (1699-1774), and Tertön Könchok Dorje-were prophesied in Yongey Mingyur Dorje's own termas. To quote from the prophecies found in his termas:
In the Uta valley, Tai Situ will wield the vajra sword of copper in the sky.
In a future time of strife, when the five kinds of degeneration are rampant,
first entrust this to your spiritual heir Amita,
and then soon after to the one called Parni.
Entrust it without keeping it secret, and the dispute over the ruler will subside.
The text continues to describes the recipient of the teachings:
You are an emanation of Lord of Secrets.
I am the buddhas of the three times, as well as Shakyamuni,
who protects the beings of the dark age with the light rays of his compassion.
Never missing the right time, through the power of true aspirations
the Guru will speak to you in lifetime after lifetime.
Pray and do not hold back your faith and devotion.
Keep this in your heart, my worthy noble son.
Strong is your samaya, O princely ruler.
You will serve the Buddhadharma greatly.
I am the buddhas of the three times, as well as Shakyamuni,
who protects the beings of the dark age with the light rays of his compassion.
Never missing the right time, through the power of true aspirations
the Guru will speak to you in lifetime after lifetime.
Pray and do not hold back your faith and devotion.
Keep this in your heart, my worthy noble son.
Strong is your samaya, O princely ruler.
You will serve the Buddhadharma greatly.
In this way, Yongey Mingyur Dorje's activity to benefit beings was truly in accordance with the predictions of the master of Uddiyana.
The second Yongey Mingyur Dorje incarnation was born into the Batok family in the Lhatok region of Tibet. He was known as "Three-Eyed Yongey" and was an extraordinary individual who had three eyes and the signs of the five buddha families on his body. It was as if an emanation of Guru Dorje Drollo had appeared in human form. Through his three qualities of being learned, virtuous, and noble-minded, the second Mingyur Dorje benefited the Buddhadharma and beings enormously.
The third incarnation was also born into the Batok family and was known as Rimö Mingyur Dorje.
The fourth incarnation was born into the Lhalung family of Derge in eastern Tibet, and was known as Tragyen Mingyur Dorje.
The fifth incarnation was born into the Shakha family of in Derge, and was known as Shakha Mingyur Dorje.
The sixth incarnation was born into the Neyra family of Meshö in the Derge region, and was known as Neyra Mingyur Dorje.
All these incarnations studied, reflected upon, and practiced the sutras, tantras, and general sciences, so that they discovered pure wisdom for themselves and thus attained the dharmakaya throne of the state beyond meditation. Through the three qualities of wisdom, compassion, and capability, they accomplished enormous benefit for the Buddhadharma and beings.
Mingyur Rinpoche (the present incarnation of Yongey Mingyur Dorje) is the seventh in this line of incarnations and was born in 1975. His father was the eminent master Tulku Urgyen Rinpoche from the divine Tsangsar bloodline of Nangchen. His mother was Sönam Chödrön, a descendant of the two Tibetan kings Songtsen Gampo and Trisong Deutsen.
Before Mingyur Rinpoche was born, his father Tulku Urgyen Rinpoche dreamt that a lama of majestic presence, dressed in the white robes of a lay tantric master, appeared to him and said, "I am Yongey Mingyur Dorje. I have come to ask for lodging in your home." One month before Mingyur Rinpoche's birth, the moon was seen to be connected to the front and roof of the house by a white beam of light; this happened so many times that the local people were amazed and commented on it.
His father gave Mingyur Rinpoche the name Lhundrup Dorje. The sixteenth Karmapa, Rangjung Rigpai Dorje, identified him as being the authentic incarnation of the previous Yongey Mingyur Dorje and bestowed upon him the name Karma Gyurme Tendzin Chökyi Dorje.
H.H. Dilgo Khyentse Rinpoche recognized Mingyur Rinpoche as an incarnation of Kangyur Rinpoche. Kangyur Rinpoche was a terton, scholar and realized yogi. After he fled Tibet he lived in Darjeeling India and taught many western students in the 60's and early 70's.
Mingyur Rinpoche mastered reading and writing at the age of six. At about that time, Kyabje Dilgo Khyentse Rinpoche told Mingyur Rinpoche's grandfather, Lama Tashi Dorje, and his parents that the child was not only the incarnation of Mingyur Dorje (as the Karmapa had said), but also the rebirth of the tertön Kangyur Rinpoche, Longchen Yeshe Dorje.
The previous Mingyur Rinpoche and the former Kangyur Rinpoche were both emanations from the same basis-Vajrapani-and thus these two lamas had now incarnated in this single form. The children and students of the previous Kangyur Rinpoche trusted this to be true.
In 1984, at the age of nine (according to the Tibetan way of counting), Mingyur Rinpoche moved to the hermitage of Nagi Gonpa to study with his father, Tulku Urgyen Rinpoche. There, being guided through personal experience for about two and half years, he studied such Mahamudra teachings as the Four Dharmas of the peerless Gampopa, as well as instructions on the trekchö and tögal methods of the Dzogchen approach. Even though a given teaching may have been quite short, Mingyur Rinpoche trained by practicing each point for several days.
At the age of eleven, Mingyur Rinpoche was prompted by Tai Situ Rinpoche to come to Sherab Ling, the second Palpung and seat of the Tai Situpas in exile. There Mingyur Rinpoche studied with the retreat master, Lama Tsultrim, learning the daily rituals of the Karma Kamtsang school and the tantras according to the tradition of Marpa. He also studied drama thoroughly and with great diligence. When he was twelve years old, Mingyur Rinpoche was formally enthroned by H. E. Tai Situ Rinpoche at Sherab Ling.
In 1988, the first retreat was about to begin at Tendzin Gephel Ling, the retreat center of Sherab Ling. Although Mingyur Rinpoche was only thirteen at that time, he expressed his desire and determination to enter the retreat, and Tai Situ Rinpoche gladly gave his approval. Mingyur Rinpoche practiced the pith instructions of the Ocean of Kagyu Siddhas, including the preliminary practices; the development stage for such deities as Jinasagara, Chakrasamvara, and Vajravarahi; and the completion stage, which involves the path of means (the Six Doctrines of Naropa) and the path of liberation (the profound practice of Mahamudra). He practiced with tremendous perseverance day and night, which resulted in him gaining an extraordinary level of experience and realization.
When he was seventeen, Mingyur Rinpoche completed his retreat in the first Tibetan month of that year. He was appointed by H. E. Tai Situ Rinpoche to the position of retreat master for the second retreat, which included fifteen monks and thirteen nuns, who entered their respective retreat centres. Mingyur Rinpoche also received the transmissions of the Chokling Tersar cycles from his father Tulku Urgyen Rinpoche and those of the Dam-ngak Dzö collection from Khenchen Thrangu Rinpoche.
At the end of his nineteenth year, Mingyur Rinpoche enrolled at Dzongsar Monastic College. At Tulku Urgyen Rinpoche's suggestion and with H. E. Tai Situ Rinpoche's blessing, he studied with the venerable Khenpo Kunga Wangchuk, learning such texts as the Abhisamayalamkara and Prajnaparamita.
In his twentieth year, Mingyur Rinpoche was appointed by H. E. Tai Situ Rinpoche to be his representative at the monastic seat of Sherab Ling, and in that year Mingyur Rinpoche became the main person responsible for Sherab Ling. During his tenure, he helped to establish a new monastic college at Sherab Ling, working as the assistant khenpo in the college while simultaneously carrying out his duties as the retreat master for the third retreat of another thirty or so monks and nuns. He performed these duties from the age of twenty-one to twenty-five, and often remained in retreat for one to three months at a time. As H. E. Tai Situ Rinpoche was unable to visit India for some time, Mingyur Rinpoche continued supervising all the affairs of the monastic college and retreat center of Sherab Ling, and gave guidance and advice on the ongoing work at the new Palpung Monastery.
In his twenty-third year, Mingyur Rinpoche took his full monastic ordination from H. E. Tai Situ Rinpoche. For a total of one hundred days over the next several years, the late Nyoshul Khen Rinpoche passed on to Mingyur Rinpoche the "oral lineage" (nyengyü) of trekchö and tögal-a lineage that bears the seal of secrecy and is passed on to only one person at a time. Each day without break, there was one teaching session, after which Mingyur Rinpoche practiced on the meaning of that teaching. In this way, he fully received the pith instructions known as the "great guidance through personal experience" (nyongtri chenmo).
From 1993 to 1998, Mingyur Rinpoche studied with great diligence, mastering the five traditional subjects of the authoritative scriptures-Madhyamaka, Prajnaparamita, Abhidharma, Pramana, and Vinaya-as well as their subsidiary topics. Moreover, although he is now extremely learned, he continues his personal studies and practice and also teaches, writes, and engages in debate to benefit others. Rinpoche is the youngest of six brothers, who are all tulkus in their own right.
The eldest is Chökyi Nyima Rinpoche, a Kagyu master who is the abbot of Ka-Nying Shedrup Ling Monastery in Boudhanath, Nepal.
The second brother is Chokling Rinpoche, a Nyingmapa master who lives in Boudhanath, Nepal and is the father of the present incarnation of Dilgo Khyentse Rinpoche.
Tenpa, the third brother, is the General Secretary to Tenga Rinpoche. The fourth brother Orgyen Jigme has chosen not to follow the path of a tulku, although he was formally recognized.
The fifth brother is Tsoknyi Rinpoche, who is a Drukpa Kagyu master and has a monastery in Swayambhunath, Nepal. He teaches throughout the world and is the closest to Mingyur Rinpoche.
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Info on Kangyur Rinpoche
(http://www.krfportugal.org/eng/kangyur_rinpoche.php)
Longchen Yeshe Dorje was born in Kham, Oriental Tibet, in 1898. His spiritual qualities became evident ever since his childhood. He studied with some of the most prominent spiritual masters of his time, such as Jedrung Rinpoche Trinle Jampa Jungne (himself a disciple of Jamyang Khyentse Wangpo and Jamgön Kongtrul Lodrö Thaye) and Jamgön Miphan Rinpoche. Longchen Yeshe Dorje was a great scholar and a Tertön (a discoverer of spiritual treasures). One of his most extraordinary activities was the oral transmission of Kangyur (the canon of Buddhist writings which consists of more than one hundred volumes), which he accomplished for more than thirty times. For this reason, he became known as Kangyur Rinpoche.
The life of Kyable Kangyur Rinpoche consisted of two distinct periods. The first half was dedicated to his studies and practices. His diligence was unparalleled. He became a respected authority not only in the teachings of all the schools of Tibetan Buddhism, but also in many other areas of knowledge, such as Medicine (Kyabje Kangyur Rinpoche was a doctor), Astrology and the Natural Sciences. Kyabje Kangyur Rinpoche combined his great wisdom with an enormous discipline in his spiritual practices. These qualities led him from a young age to the position of Abbot of Riwoche monastery in Kham, an important center of the non-sectarian Rime tradition, where both the Nyingma and Taklung Kagyu traditions of Tibetan Buddhism were practiced. However, he soon chose to leave the monastery in preference of a life as a hermit, travelling through Tibet and the Himalayan regions, receiving many precious teachings and collecting rare books and manuscripts.
In the second period of his life, Kyabje Kangyur Rinpoche married Jetsün Jampa Chökyi (Ama-la), with whom he fathered six children (in order of birth): Rigdzin-la, Yangchen-la, Taklung Tsetrul Pema Wangyal Rinpoche, Chökyi-la, Rangdröl Rinpoche and Jigme Khyentse Rinpoche.
This period was characterized by vast activities of compassion and dedication towards others, particularly those in need (such as the sick, the elderly, and orphans), as well as to the transmission of precious spiritual teachings. Predicting the Chinese invasion of Tibet, Kyabje Kangyur Rinpoche left Tibet before 1950 with his family and a rare collection of invaluable books. They settled in Darjeeling, India, where Kyabje Kangyur Rinpoche founded Orgyen Kunzang Chokhörling monastery. He was one of the first Tibetan masters to accept western students and to express the aspiration of establishing centers in the West.
Kyabje Kangyur Rinpoche was also a prolific writer; one of his most well-known texts is The Quintessence of the Three Paths (translated from Tibetan to English by the Padmakara Translation Group and published by Shambala in 2001), which comments on the text Treasury of Precious Qualities by Rigdzin Jigme Lingpa. This commentary is considered an indispensable guide for those with a genuine interest in Buddhism. Another of Kyabje Kangyur Rinpoche's seminal works is his commentary on Nagarjuna's "Letter to a Friend" (translated from Tibetan to English by the Padmakara Translation Group and published by Snow Lion Publications in 2006).
These brief words are no more than a small vignette of the life and range of activities of Kyabje Kangyur Rinpoche. In reality, his existence was a perfect paradigm of how to integrate the teachings of the Buddha into one's daily life.
