Manjushri Prayer

Manjushri Prayer 

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He who has the intuitive wisdom that disperses the clouds of the two obscurations, like the sun shedding a glorious light that is utterly pure.

He who understands all meaning whatsoever, of perfect realization, from whose heart emerges the lotus holding the books of the perfection of wisdom.

Those live in Samsara are the prisoners of ignorance, afflicted by the darkness of suffering. 

Looking after all sentient beings with compassion, like a mother looking after an only child, you have a melodious voice of sixty tones.

Roaring like a dragon, you wake people from the sleep of conflicting emotions, freeing one from the iron shackles of karma.

Dispelling the darkness of their ignorance, thus you wield the sword which cuts down the shoots of suffering. 

Primordially pure, having reached the tenth Bodhisattva level the perfect body of highest qualities, the foremost son of the Buddhas.

Adorned with the hundred and twelve ornaments (major and minor physical perfections of a Buddha) I bow to you, Manjushri, please dispel the darkness of my mind.

OM AH RA PA TSA NA DHI

I beseech you with the loving kindness of your omniscient light rays

To completely dispel the dark ignorance of my mind, thus giving me the intellectual courage and intelligence to understand the Teachings of the Buddha, their elucidating treatises (Shastras) and commentaries.

Dedication
----------------
May whatever merit that is accumulated
Defeat all negative energies
Like the cyclic waves of the ocean
May all beings be freed of Samsara

Precious Bodhicitta 
May it grow for those who are lacking
May it not disintegrate for those who have it
May Bodhicitta forever grow

(Prayers from Pajna Field Society;
Picture from cover of "The Nectar of Manjushri's Speech")

---------

I feel so touched by this Manjushri prayer when I first read it years ago and I become misty-eyed when I first copied it. Each time I read it,  especially after a lapse of time, I always feel touched by it again. _/|\_

Dharma is beautiful if you know how to use it ~ Neyphug Rinpoche

So beautiful are the Prayers and the well translated prayers that the great masters had composed/translated too!!!
So beautiful and touching are the prayers...
Gratitude to their great work and also to the many teachers who had taken great effort to explain and teach us!
In great appreciation and gratitude to All !!! _/|\_
Thank you!!! _/|\_

May I also have the means to translate and teach well when I come back from Amitabha Buddha's Pureland! Amituofo!_/|\_

The Verses Of The Eight Noble Auspicious Ones

Gem recommended by friend on new prayer learnt~ 

(https://www.youtube.com/watch?v=pOZDvIaE2iI)

The Verses Of The Eight Noble Auspicious Ones
八圣吉祥颂

OM NANG SI NAM DAG RANG ZHIN LHUN DRUB PAY

OM. Homage to the Buddha, Dharma and Noble Sangha--

嗡! 现有自性清净任运成

TASHI CHOK CHŰ ZHING NA ZHIG PA YI

All that dwell in the auspicious realms of the ten directions,

安住十方吉祥刹土中

SAN GYE CHÖ DANG GEN DUN PAG PAY TSOK

Where all appearance and existence is completely pure.

诸佛正法僧伽圣者众

KŰN LA CHAK TSAL DAG CHAG TASHI SHOK

Their nature is spontaneously perfect. May all be auspicious for us!

顶礼一切愿我等吉祥

DRÖL MEY GYALPO TSEL TEN DÖN DRUB GONG

Drönmey Gyalpo, Tsalten Döndrupgong

灯王佛贤勇义成就佛

JAM PAY GYEN PAL GE DRAG PAL DEN PA

Jampay Gyenpal, Gedrak Paldampa,

慈严德佛善名胜德佛

KŰN LA GONG PA GYA CHER DRAG PA CHEN

Kűnla Gongpa Gyacher Drakpachen,

一切义持广大名称佛

LHUN PO TAR PAK TSEL DRAG PAL DANG NI

Lhűnpotar Paktsal Drakpal,

如须弥山圣力名德佛

SEM CHEN TAM CHE LA GONG DRAG PAY PAL

Semchen Tamchela Gongdrak Paypal,

垂念一切众生名德佛

YI TSIM DZEPA TSAL RAP DRAK PAL TE

Yitsim Dzepa Tsalrap Drakpal--

遂愿威力名称吉祥佛

TSEN TSAM TÖ PAY TASHI PAL PEL WA

Homage to the Eight Sugatas!

仅闻圣名增德增吉祥

DE WAR SHEPA GYE LA CHATSEL LO

Just hearing your names increases auspiciousness and success!

吉祥八大善逝敬顶礼

JAM PAL ZHÖN NU PALDEN DORJE DZIN

youthful Manjushri, Glorious Vajrapani,

文殊童子具德金刚手

CHENREZIG WANG GÖN PO JAM PAY PAL

Powerful Avalokiteshvara, Protector Maitreya,

圣观自在怙主慈氏尊

SA YI NYING PO DRIB PA NAM PAR SEL

Ksitagarbha, Nivaranaviskhambin,

地藏菩萨并与除盖障

NAM KHAY NYING PO PAK CHOK KUN TU ZANG

Akashagarbha and Samantabhadra,

圣尊普贤菩萨虚空藏

UT PAL DORJE PE KAR LU SHING DANG

You who gracefully hold as emblems the Utpala flower, vajra, white lotus, 

青莲金刚白莲那伽树

NORBU DAWA RALTRI NYIMA YI

Naga tree, jewel, moon, sword and sun,

如意摩尼宝剑日月轮

CHAKTSEN LEKNAM TASHI PAL GYI CHOG

And are supreme in granting auspiciousness and success—

持善标帜吉祥殊胜德

CHANGCHUB SEMPA GYE LA CHATSEL LO

Homage to you, Eight Bodhisattvas.

八大菩萨勇士敬顶礼

RIN CHEN DUK CHOK TASHI SER GYI NYA

The most precious Umbrella, the Auspicious Golden Fishes,

殊胜宝伞吉祥黄金鱼

DÖ JUNG PUM ZANG YI ONG KAMA LA

The Wishfulfilling Vase of Goodness, the exquisite Kamala flower,

如意宝瓶悦意妙莲花

NYEN DRAK DUNG DANG PHÜNTSOK PEL BE HU

The Conch of Fame, the Glorious Knot of Prosperity,

悦音海螺圆满吉祥结

MINUB GYALTSEN WONGGYUR KHORLO TE

The Eternal Banner of Victory and Wheel of Dominion—

不朽胜幢自在金轮宝

RINCHEN TAK CHOK GYE KHI CHAKTSEN CHEN

These are the Eight Most Precious Emblems you hold.

殊胜标帜八胜吉祥宝

CHOK DÜ GYALWA CHÖ CHING GYE KYE MA

You creators of delight, making offerings to the Buddhas of all directions and times,

供养十方三世一切佛

GEK SOK NGOWO DRENPE PEL PEL WAY

Homage to the Eight Auspicious Goddesses, Goddess of Enchantment and the others—

仅念嬉女圣众即增祥

TASHI LHA MO GYE LA CHATSEL LO

Just thinking of your essential qualities makes success grow more and more!

八大吉祥天女敬顶礼

TSANG PA CHENPO DE JUNG SE ME BU

Protectors: Mahabrahma, Shambhu,

大梵大自在天遍入天

MIK TONG DEN DANG GYALPO YUL KHOR SUNG

Narayana, Sahasrajna.

千目帝释与持国天王

PAK KYE PO DANG LUWONG MIK MI ZANG

Kings: Dritirashtra; Virudhaka;

增长天王龙王广目天

NAM TÖ SE TE LHA DZE KHOR LO DANG

Virupaksha, Lord of Nagas; Vaishravana

多闻天王各持天宝物

TRI SHU LA DANG DUN TUNG DORJE CHEN

Wheel, trident, lance, vajra,

轮三叉戟短枪金刚杵

PIWAM RELDRI CHÖRTEN GYALTSEN DZIN

Vina, sword, stupa and banner of victory—

琵琶宝剑宝塔胜宝幢

SA SUM NESU GELEK TASHI PEL

Homage to you, Eight Guardians of the World,

三界增上善妙与吉祥

JIGTEN KYONGWA GYE LA CHATSEL LO

Who make auspiciousness and positivity grow in the three realms!

世间八大护法敬顶礼

DACHAK DENGDIR CHAWA TSOMPA LA

May the work we are about to begin  

我等如今所作诸事业

GEG DANG NYEWAR TSEWA KUN SHI NE

Be free from all obstacles and imminent dangers,

一切障难恼害悉消泯

DÖ DÖN PEL PHEL SAMDÖN YISHIN DRUP

And, meeting with ever-growing fulfilment and success,

顺缘增长所愿如意成

TASHI DELEG PHÜNTSUM TSOKPAR SHOK

Bring good fortune, prosperity, happiness and peace!

祈愿吉祥如意悉圆满

The sublime Conqueror said that if one recites this prayer when one gets up, one will achieve all one’s aims that day; if one recites it before going to sleep, one will have good dreams; if one recite it as one enters into battle, one will be victorious in every respect; if one recites it when one begins a project, one’s plans will succeed; if one recites it daily one’s lifespan, success, fame and wealth will increase, one will accomplish one’s aims exactly as one has planned and find perfect happiness; all negative actions and obscurations will be purified and all one’s desires for the highest temporal and ultimate happiness will be fulfilled.

This is a great garland of jewels which rose out of the oceanic mind of Jampel Gyepai Dorje (Mipham Rinpoche) at a perfect time, the third day of the fifth month, a Sunday, in the Fire Monkey year, at an auspicious moment when the constellation of the Victor was dominant. 

MANGALAM ! 

(Gratitude for source of text: Ocean of Dharma Society)

#The translated verses in blue for Chinese & English has to be verified on the sequence or may be read in conjunction.

MUSIC composed by KARMAPA !!!

I had always heard this Prayer but only until a friend recommended me to attend a recent retreat of Karma Kagyu tradition that I found out that it is  
Prayer Of Mahamudra Lineage. 大手印傳承祈請文

Lovely Prayer with touching music rhythm and I just found out that it is again composed by Karmapa!!! He is really a talent 🌷🙏

(source: https://youtu.be/SW4fXjdlzts)

DOR JÉ CHANG CHEN TÉLO NARO DANG 

Great Vajradhara, Tilopa, Naropa

金剛總持帝洛那諾巴，

MARPA MILA CHÖJE GAMPOPA 

Marpa, Milarepa, and Lord of the Dharma, Gampopa

馬巴密勒法王岡波巴，

DÜSUM SHÉ JA KÜN KHYEN KARMAPA 

Knower of the three times, omniscient Karmapa

普明三世遍知噶瑪巴，

CHÉ ZHI CHUNG GYE GYÜ PA DZIN NAM DANG 

Lineage holders of the four great and eight lesser schools

四大八小傳承持有者。

DRI TAK TSAL SUM PALDEN DRUKPA SOK 

Drikung, Taklung, Tsalpa, glorious Drukpa and others,

止達察派具德竹巴等，

ZAB LAM CHAK GYA CHÉ LA NGA NYÉ PÉ 

You who have thoroughly mastered the profound path of Mahamudra

於甚深道大印得自在，

NYAM MÉ DRO GÖN DAKPO KAGYÜLA 

Unrivaled protectors of beings, the Dakpo Kagyü 

達波噶舉無比眾生怙，

SOLWA DEBSO KAGYÜ LAMA NAM 

I pray to you, the Kagyü lamas

於諸口傳上師作祈請，

GYÜ PA DZIN NO NAM TAR JIN GYI LOB 

Grant your blessing that we may follow your tradition and example.

持有傳承記述祈加持。

ZHEN LOK GOM GYI KANGPAR SUNGPA ZHIN 

Detachment is the foot of meditation, it is taught.

教云離欲即為修行足，

ZÉ NOR KÜN LA CHAK ZHEN MÉ PA DANG 

Attachment to food and wealth disappears

於諸飲食財寶無繫念，

TSEN DIR DÖ TAK CHÖ PAY GOM CHEN LA 

To the meditator who gives up ties to this life,

斷離此世貪網之行者，

NYE KUR ZHEN PA ME PAR JIN GYI LOB 

Grant your blessing that attachment to ownership and honor cease.

無著名聞利養祈加持。

MÖ GÖ GOM GYI GO WOR SUNG PA ZHIN 

Devotion is the head of meditation, it is taught.

教云虔敬即為修行首，

MEN NGAK TERGO JÉ PAY LAMA LA 

The lama opens the door to the profound oral teachings

上師開啟教誡寶藏門，

GYÜN DU SOLWA DEB PAY GOM CHEN LA 

To the meditator who always turns to him,

於諸恆常祈請之行者，

CHÖ MIN MÖ GÜ KYÉ WAR JIN GYI LOB 

Grant your blessing that uncontrived devotion be born within.

加持生起無偽之虔敬。

YENG MÉ GOM GYI NGÖ ZHIR SUNG PA ZHIN 

Unwavering attention is the body of meditation, it is taught.

教云毋逸即是修正行，

GANG SHAR TOK PAY NGO WO SO MA DÉ 

Whatever arises, is the fresh nature of thought.

隨顯即悟體性自如如，

MA CHÖ DÉ KAR JOK PAY GOM CHEN LA 

To the meditator who rests there in naturalness,

住於任運無整之行者，

GOM JA LO DANG DRAL WAR JIN GYI LOB 

Grant your blessings that meditation is free from intellectualization.

修行遠離妄心祈加持。

NAM TOK NGOWO CHÖ KUR SUNG PA ZHIN 

The essence of thought is Dharmakaya, it is taught.

教云妄念體性即法身，

CHI YANG MA YIN CHIR YANG CHAR WA LA 

They are nothing whatsoever, and yet they arise.

所顯非真宛然而顯現，

MA NGAK ROLPAR CHAR WAY GOM CHEN LA 

To the meditator who reflects upon the unobstructed play of the mind,

不滅幻有顯現之行者，

KHOR DÉ JER MÉ TOK PAR JIN GYI LOB 

Grant your blessing that the inseparability of samsara and nirvana be realized.

證悟輪涅不二祈加持。

KYÉ WA KÜN TU YANG DAK LAMA DANG 

Through all my births, may I not be separated

世世不離清淨上師尊，

DRAL MÉ CHÖ KYI PAL LA LONG CHÖ CHING 

From the perfect Lama and so enjoy the glory of the dharma.

受用殊勝吉祥之法教，

SA DANG LA GYI YÖNTEN RAP DZOK NÉ 

May I completely accomplish the qualities of the path and stages

五道十地功德悉圓滿，

DOR JÉ CHANG GI GO PHANG NYUR TOP SHOK 

And quickly attain the state of Vajradhara (awakened mind).

願速證得金剛持果位。

-----------------------------------------

And the Light Offering Prayer 點燈祈願文 (尊者阿底峽作詞)  which has always been my favorite has its music composed by Karmapa!!! (法王噶瑪巴作曲) too.

(source:https://www.youtube.com/watch?v=ap3QzZzRsgA)

願燈具 成為等同三千大千世界，
願燈炷 僅成須彌山王，
願燈油 僅成汪洋，
此燈之數，億盞得現於每尊佛前，
願此光明，消除三有頂以下，
無間地獄以上，所有無明之黑暗，
願十方諸佛菩薩之淨土，皆得顯明親見。

嗡 班雜 阿羅給 阿吽(三次) 噯瑪霍！

燃起佛前燈，滅除心頭火，

願此大智慧，照破眾無明。嗡 阿 吽 (三稱)

稀有光明 此燈燭，供獻賢劫千佛等，

無餘廣大十方境，師尊空行護法眾。

壇城聖眾 盡奉獻，父母為首有情眾，

此生以及各所生，皆能親見佛淨土。

願與彌陀 合為一，三寶三根眾諦力，

吾等如此 所發願，祈請加被速得成。

爹雅他 班雜支雅 阿哇波達 那耶梭哈(三次)

----------------------
And more discovery of Gems here:

http://www.kagyuoffice.org.tw/download-files

KARMAPA CHENNO!!!

莲花生大士祈祷文 Guru Rinpoche Aspiration Prayers

Chanced upon this Guru Rinpoche picture at Venerable HaiTao's centre after life liberation event. Attracted by the Aspiration prayers...

中文名: 莲花生大士祈祷文
录自:《柔和声》
原文作者: 冈波巴
改写: 蒋扬钦哲旺波

<<莲花生大士祈祷文>>
一切佛的化身，莲花生大士 
我祈请您加持一切众生的身口意 
虽然我的心受各种各样的打扰 
但一天终了，我的心终归回到正法上 
请加持我，我的修持能够成功 
请加持我，让我一切修道上的染污都能终止 
请加持我，让这一切染污都能转成智能 
请加持我，让一切不合佛法的念头会逐渐减少，最后完全终止
请加持我，让我的慈悲心能增长
请加持我，使我的相对和究竟菩提心能增长
请加持我，能证得心的本来面目
请加持我，能迅速成佛
请加持我，让我能救渡一切众生

以上是宗萨蒋扬钦哲仁波切每日就寝前所念颂的祈祷文，原文为冈波巴所撰，后经蒋扬钦哲旺波改写。经仁波切慈悲俞允，未受口传者亦可读颂。 --------录自《柔和声 》
(Ref: http://wapbaike.baidu.com/view/13717610.htm?adapt=1&amp;)

It is an interesting affinity with Guru Rinpoche.

Before I went to Monlam in India in 2014, I recall a Dharma friend wanting to introduce Him, bubbling about her trip to Bhutan or Nepal? but with little understanding about Vajra then and do not want to engage into any unknown practice, I did not pay much attention...

Then, at Monlam, Karmapa requested Monlam participants to engage in chant of the 7 Lines Prayers... It is from there I know about Him from the English translation of the prayers seen below provided by my Dharma friend then.

Interestingly after returning, I managed to memorise the prayers in Tibetan but stop short of the mantra since that is not required then and I am somehow confused with combination sequence of the terms: Om Ah Hum, Benza, Guru which is commonly used in other mantras (though it is a short mantra). My friends are amused I can memorise the long prayers but not the short mantra.

My affinity with it continued when I was given this CD on Guru Rinpoche mantra (distributed by Pureland marketing) and it has clear pronunciation of the 7 Lines Prayers and mantra compared to others searched on You-tube with much strong accent that I could not made up the right pronunciation.

As a gratitude to the giver, I decided to include 21 chants of the  mantra : Om Ah Hung Benza Guru Pema Siddhi Hung in my daily homework after the 7 Lines Prayers.

In a recent meditation retreat, due to the uncomfortable cushion and body not in top form that day, I was suffering from immerse numbness and pain in the meditation posture. 

It is quite common for me to suffer tolerable numbness and I will just watch and aware of it but I was in such a bad numbness and pain that day that I start to think whether I should ask Amitabha Buddha or Avalokiteshvara Bodhisattva for help to relieve my pain. The thought was like appearing on left centre of my brain and suddenly Pop, a sound arises from the right side of my brain : Om Ah Hung Benza Guru Pema Siddhi Hung.

I was surprised with the thought and reacted , "Huh ?  Why you?" With this thought,, it disappeared and I am back to my suffering...:P

Hmm... thinking back, I really wondered why the thought on the chant would appear at all, as it only formed a small part of my daily practice or now thinking back, is it the presider of the retreat is a strong advocater of Guru Rinpoche, hence He came as protector for the participants?

Repent, 

It was later reminded that Guru Rinpoche is the embodiment of body of Amitabha Buddha, speech of Avalokiteshvara and mind of Shakyamuni Buddha.

莲花生大士是弥陀身、观音口、释迦心，合诸佛菩萨身口意之三密金刚应化身。(https://zh.m.wikipedia.org/zh-sg/%E8%93%AE%E8%8A%B1%E7%94%9F)

Then I am like the story on Manjushri Bodhisattva in not embracing Guru Rinpoche delightfully :P

文殊菩萨说法偈:

苦瓜连根苦...

甜瓜连根甜

我本超三界

却被阿僧嫌

In this incident,  it is 

忆莲师佑偈:

阳日阳气聚

阴日阴气聚

我本三佛集

却被阿胡嫌

and so after event, I think I need to read up more about Guru Rinpoche and share here as reminder...

-----------------------------



"From the heart of Buddha Amitabha, light rays radiated into the bud of a lotus on Danakosha lake.

Upon its ripening, appeared an amazing child, adorned with the major and minor marks sitting atop a thousand petalled lotus.

Glorious Guru Padmasambhava, please protect and guide me until I attain complete enlightenment.

Inseparable from the Primordial Buddha Samantabhadra, the all-pervading Lord of the three jewels of Buddha, Dharma and Sangha, and master of the three roots of lama, yidam, and dakini, the glorious Guru Padmasambhava should be definitively understood as being the essence of Buddha Amitabha."
(~ http://www.muktinath.org/buddhism/padmasambhava1.htm)


[Perhaps there do arise some affinity since associated with Amitabha Buddha.
It is also recently heard again that He is the embodiment of Amitabha Buddha, Shakyamuni Buddha and Avalokitshvara Bodhisattva, so that may suggest why He appeared as embodiment of Amitabha Buddha and Avalokiteshvara Bodhisattva but I can't find the right article that states that in English at this moment...]

------------------

OM AH HUNG defeats the army of the five mental poisons 
VAJRA defeats anger 
GURU defeats pride 
PEMA defeats desire/attachment 
SIDDHI defeats envy and jealousy 
HUNG defeats the armies of gods, demons and humans

"If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life.

If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one's brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power.

If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to.

If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises.

In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime."

More... please read http://www.rinpoche.com/gurumantra.html
http://mp.weixin.qq.com/s?__biz=MzA3ODc5OTQyNA%3D%3D&mid=401676381&idx=1&sn=622ef7be6437721552cd94cf69b55bcc&scene=1&srcid=02070ofraxqOyMSOT7vpTFOp&from=singlemessage&isappinstalled=0#wechat_redirect
http://mp.weixin.qq.com/s?__biz=MzA3ODc5OTQyNA%3D%3D&mid=401676381&idx=1&sn=622ef7be6437721552cd94cf69b55bcc&scene=1&srcid=02070ofraxqOyMSOT7vpTFOp&from=singlemessage&isappinstalled=0#wechat_redirect

Nice chant from : https://www.youtube.com/watch?hv=2PmLkyEOhAs

The symbolisation of accessories of Guru Rinpoche
https://m.facebook.com/groups/193885494497575?view=permalink&id=372576546628468

Brief Amitabha Aspiration Prayer

求生净土精简祈愿文 (明就仁波切)

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

===========
 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。

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

第七世明就仁波切（1976年－），生於尼泊爾努日，由第十六世大寶法王噶瑪巴讓炯日佩多傑，認證他為禪修大師詠給‧明就仁波切的轉世。頂果欽哲仁波切也認證他同時是禪修大師恰傑‧甘珠爾仁波切的轉世。

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... _/|\_

---------------

English biography found! (source: 

http://www.lodrodawa.dk/masters_text/mingyur_rinpoche.html )

The basis from which the successive incarnations of Mingyur Rinpoche have emanated is Vajrapani, the Lord of Secrets, the embodiment of the power, strength, and ability of all buddhas in the pure realm of Changlochen. In a previous lifetime, Mingyur Rinpoche was the noble being Niruddha, who among all the disciples of Buddha Shakyamuni demonstrated the great miraculous powers at the Vajra Throne of Bodh Gaya. 
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.

Among these were five treasure revealers (tertöns) with the title Lingpa, whose natures were those of the five buddha families. The great Rigdzin Gökyi Demtruchen (1337-1409) was a regent of Padmasambhava who appeared in the central part of Tibet. Terchen Dorje Lingpa (1346-1405) was associated with the east, Pema Lingpa (1450-1521) with the west, and Shikpo Lingpa (1524-1583) with the intermediate directions. Mingyur Rinpoche's previous incarnations also included the great Drigung tertön Rinchen Phuntsok (1509-1557), Rigdzin Jatsön Nyingpo (1585-1656), Namchö Mingyur Dorje (1645-1667), and twenty-one major tertöns with the name Nuden, among whom was the seventeenth-century incarnation Yongey Mingyur Dorje.

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.

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.