Throughout his life, Dza Tsampa Trülku practiced and promoted both the Longchen Nyingtik tradition of Tibetan Buddhism—his mandate and birthright—and the Düdjom Tersar, thus bringing increasing harmony between the two terma lineages.

An Incarnation of Dzogchen Master Jikmé Gyalwé Nyugu

In his later years, the great Dzogchen master Jikmé Gyalwé Nyugu (1765–1843)—a principal disciple of Rigdzin Jikmé Lingpa (1730–1798), founder of the Longchen Nyingtik—learned that a multitude of sheep were being slaughtered for the wedding feast of a bride from the Sershul clan. This nomadic borderland people, based in the alpine grasslands between Golok and Kham, were known for their warrior culture, Nyingma affiliations, and enduring independence from centralized authority. Deeply moved, Jikmé Gyalwé Nyugu ––who would later be reborn as Dza Tsampa Trülku––repeatedly lamented: ‘Alas! If I possessed the power of a bodhisattva, I would take rebirth as this woman’s son. Otherwise, who could save her from the lower realms?’

This fervent aspiration bore fruit in the birth of the Second Dza Tsampa, later known as Dza Tsampa Trülku or Kunzang Déchen Dorjé, in the high pasture lands of Dzachuka. Oral tradition recounts that during his gestation, a soft white radiance suffused the family’s felt tent and illuminated their flocks. Shortly after his birth, he was recognized as Jikmé Gyalwé Nyugu’s reincarnation by Mingyur Namkhé Dorjé, the Fourth Dzogchen (1793–1870), heart son of Jikmé Gyalwé Nyugu, and head of Dzogchen Monastery. Mingyur Namkhé Dorjé––who had taught some of the nineteenth-century’s greatest lamas, such as Jamyang Khyentsé Wangpo, Do Khyentsé Yéshé Dorjé, Dza Paltrül Orgyen Jikmé Chökyi Wangpo, and Jü Mipham––presided over his enthronement and prophesied that the child would mature into a great tantric practitioner.

Known variously as Péma Kunzang and Kunzang Déchen Dorjé, he was most widely called Dza Tsampa Trülku, or simply Tsamtrül, echoing his predecessor’s epithet as a Tsampa Lama (‘retreat lama'). He also inherited the title Dza Trama Lama, referring to Trama Lung—the ‘Valley of the Fierce Red Mother’—north of Dzagyal Püntsok Norbu Ling, where Jikmé Gyalwé Nyugu had guided disciples in austere retreats.

Training in Kham

Dza Tsampa’s education unfolded under masters who had themselves been direct disciples of his predecessor, ensuring an unbroken channel of experiential transmission of the Longchen Nyingtik. His early training began at Dzagyal Püntsok Norbu Ling Monastery in Dzachuka, which his predecessor, Jikmé Gyalwé Nyugu, had founded in 1830. Under the close supervision of Mingyur Namkhé Dorjé, however, the young trülku was soon relocated to Dzogchen Monastery, one of the Six Mother Monasteries of the Nyingma tradition, situated in the Rudam Kyitram Valley in Kham amidst high-alpine meadows framed by towering peaks and glaciers. Their one-to-two-week journey on foot and horseback would have followed the Dza Chu valley southeastward, crossing several high mountain passes, passing through narrow gorges, and fording glacial rivers and tributaries along the way.

Mingyur Namkhé Dorjé—renowned as a consummate Dzogchen yogin who had completed the fourth vision of tögal (in which the distinction between inner awareness and outer perception dissolves)—conferred upon Dza Tsampa the full transmissions of the Longchen Nyingtik, the ‘Heart Essence of Vast Space’, as well as the Khandro Nyingtik, the ‘Heart Essence of the Dakinis. While at Dzogchen, Dza Tsampa also studied with the great scholar Gyalsé Shenpen Tayé (1800–1855/69) , himself a direct disciple of Jikmé Gyalwé Nyugu, Dza Tsampa’s predecessor.

A Heart Son of Dza Paltrul

During his years at Dzogchen, Dza Tsampa formed a close bond with Dza Paltrül Orgyen Jikmé Chökyi Wangpo (1808–1887), universally known as Dza Patrül—one of the most influential Dzogchen masters of the nineteenth century and a heart son of Dza Tsampa’s predecessor, Jikmé Gyalwé Nyugu. In 1848, Dza Paltrul founded the Shri Singha Shedra at Dzogchen Monastery, which became one of the most important Nyingma scholastic institutions in eastern Tibet. In a remarkable karmic symmetry, Dza Paltrul guided the reincarnation of his own root teacher in advanced Dzogchen practice.

Following Dza Paltrul’s example, Dza Tsampa adopted the life of a jadralwa, an enlightened vagabond free from institutional constraints. After Dza Paltrul’s passing in 1887, Dza Tsampa was summoned to witness his teacher’s tukdam, the post-mortem meditative absorption of an accomplished yogin, and is said to have performed the ritual that gently released Dza Paltrul’s pure awareness from its suspended state. He thereafter maintained close ties with Dza Paltrul’s other principal disciples, including Nyoshul Lungtok Tenpé Nyima (1829–1901), who was sixteen years his elder, and Khenpo Kunzang Palden (1862–1943), who was seventeen years younger.

A Student and Chödak of Düdjom Lingpa

Dza Tsampa’s connection with Düdjom Lingpa (1835–1904) appears to have begun in the 1870s at Dzagyal Püntsok Norbu Ling, while Dza Tsampa was still in his teens. Following Dza Paltrül’s death, he traveled to the Ser Chu Valley to receive extensive transmissions from Düdjom Lingpa at Lama Rung, the tertön’s principal seat during the 1880s. There, Düdjom Lingpa entrusted him with the entirety of his revealed teachings, appointing him a chödak, or doctrine holder, of what would later be known as the Düdjom Tersar.

Colophons record Dza Tsampa as both scribe and supplicant for numerous Düdjom Lingpa texts, including cycles from the Daknang Yéshé Drawa, ‘Wisdom Net of Pure Visions’, Zabsang Khandro Nyingtik, ‘Profound Secret Heart-Essence of the Dakinis, and Chönyi Namkha Long Dzö, ‘Treasury of the Vast Sky of Dharmata’. He is also mentioned as one of the scribes for several protector practices centered on Nöjin Shenpa Marnak, the ‘Yaksha Dark-Red Butcher’ , including Nöjin Tsengö Chenpo Sangsöl Samdön Lhündrub, Nöjin Shenpa Marnak gi Lado Sokgi Khorlo, Nöjin Yumgyi Sokkhor, and Nöjin Shenpa Chenpö Drubpé Nétik. He is also listed among the scribes of Lama Drubpa Mengak Dorjé Drongjuk, ‘Vajra-Transference Key Instrutions for Guru Practice’, a central practice text of the Düdjom Tersar lineage.

A Teacher of Four of Düdjom Lingpa’s Sons

Dza Tsampa played a decisive role in the spiritual development of several of Düdjom Lingpa’s sons. He hosted, trained, or recognized four of them, including Khyentsé Trülku Dzamling Wangyal (1868–1907), Trülku Drimé Özer (1880–1924), and Paltrül Namkha Jikmé (1888–1960).

Düdjom Lingpa’s firstborn son, Jikmé Tenpé Nyima (1865–1926), had been recognized in the early 1870s as an incarnation of the Second Dodrubchen and was residing at Dodrubchen Tsangchen Monastery, on the banks of the Do Chu. In 1873, Dza Paltrül invited the eight-year-old Jikmé Tenpé Nyima to Dzagyal Püntsok Norbu Ling, where he imparted a memorable teaching on the Bodhicaryavatara (‘Entering the Bodhisattva Conduct’), which Dza Tsampa would certainly have attended.

Five years later, in 1878, Dza Tsampa invited Düdjom Lingpa’s third son, Khyentsé Trülku Dzamling Wangyal (1868–1907), to Dzagyal Püntsok Norbu Ling Monastery, having identified the ten-year-old boy as an incarnation of Do Khyentsé Yéshé Dorjé (1800–1866), the unconventional Tibetan mahasiddha and mind emanation of Rigdzin Jigmé Lingpa. Düdjom Lingpa attended Khyentsé Tulku Dzamling Wangyal’s enthronement ceremony at Dzagyal Püntsok Norbu Ling, where, as he later recounts, he and his son were welcomed by Dza Tsampa and a procession of monks, and hosted at Dza Tsampa’s residence, which he shared with his consort, Yéshé Wangmo.

More than a decade later, in the early 1890s, Dza Tsampa formed a close connection with Düdjom Lingpa’s younger son, Trülku Drimé Özer (1880–1924)—a recognized reincarnation of Longchen Rabjam Drimé Özer—when the young tulku was returning to Golok after receiving training in Kham from Jü Mipham at Katok Dorjé Den Monastery. Several episodes in Drimé Özer’s namtar, or spiritual biography, attest to the closeness that developed between the two, rooted in their shared devotion to the Longchen Nyingtik lineage.

After Düdjom Lingpa’s death in December 1903, Drimé Özer undertook an extended pilgrimage to Central Tibet. On his way, he stopped at Dzagyal Püntsok Norbu Ling, where Dza Tsampa hosted him lavishly. When Drimé Özer departed, Dza Tsampa—together with the monastery’s lamas, monks, and assembled laity—saw him off on his journey.

Upon his return to Golok in 1907, Drimé Özer and his entourage again passed through the Dza Chu region (Dzachuka). Before reaching Dzagyal Püntsok Norbu Ling, he revealed several termas in a meditation cave known as Tsidam. He then continued to the monastery with his companions, among them the youthful Déwé Dorjé (1892–1940), who would later become Drimé Özer’s consort. As a gesture of homage, they circumambulated the monastery before meeting with Dza Tsampa.

Drimé Özer’s namtar recounts that Dza Tsampa requested to see the termas that Drimé Özer had revealed, both at Tsidam Cave and in Central Tibet. He showed particular interest in a ngadrama (‘looks-like-me’) statue of Yéshé Tsogyal, and he asked Drimé Özer to give it to him. Drimé Özer was initially reluctant, wishing to avoid publicizing the extent of his revelations during his pilgrimage to Lhasa. But Dza Tsampa persisted, saying; ‘In my dream last night, a Dharma protector told me that you did indeed reveal that terma statue of Yéshé Tsogyal, and others as well. I am certain you have them—please bring them!’

Drimé Özer then complied, presenting Dza Tsampa with a box containing all his revealed terma objects. He explained the circumstances of their discovery, in particular that of the lifelike ngadrama statue of Yéshé Tsogyal that he discovered at Samyé Chimphu—the eighth-century meditation complex above Tibet’s first monastery—as well as a statue of Green Tara, fashioned from a turquoise crown ornament and sealed within an onyx gem box.

Dza Tsampa was delighted, yet added, ‘There is still a very extensive biography of Khandro Yéshé Tsogyal that you must also reveal.’ He then presented Drimé Özer with a vajra, a bell, and other precious substances, repeatedly requesting the revelation of this comprehensive spiritual biography of Guru Rinpoche’s Tibetan consort. Drimé Özer agreed, and according to his namtar, the two thereafter engaged in extensive discussions of Dzogchen, the culmination of the Vajrayana path.

Whether Drimé Özer ever revealed the secret biography of Yéshé Tsogyal that Dza Tsampa had so ardently requested remains unclear. In any case, Dza Tsampa became a chödak, or doctrine holder, of Drimé Özer’s extensive corpus of termas—both mind treasures (gongter) and earth treasures (sater)—and was entrusted with their preservation, practice, and transmission.

In 1895, in a further connection with Düdjom Lingpa’s progeny, Dza Tsampa recognized Düdjom Lingpa’s seventh son, Paltrül Namkha Jikmé (1888–1960)—then only seven years old—as an emanation of his deceased teacher Dza Paltrül. He requested Düdjom Lingpa to bring the child to Dzagyal Püntsok Norbu Ling for an enthronement ceremony. In preparation, Dza Tsampa and his consort Yéshé Wangmo established a tent encampment on the outskirts of the monastery to receive them.

One evening, sensing their imminent arrival, Dza Tsampa instructed his ritual master to assemble more than a hundred horsemen the following morning. When Düdjom Lingpa arrived—wearing a black lambskin and riding a white horse, accompanied by his consort Akyab Dza and their sons Paltrül Namkha Jikmé and Trülku Lhachen Tobgyal (1884–1942)—a ceremonial procession awaited them, complete with silken scarves and offerings of butter tea. Dza Tsampa immediately placed a ceremonial katak around Paltrul Namkha Jikmé’s neck, confirming his recognition of him as the reincarnation of Dza Paltrul. Düdjom Lingpa recounts the occasion in Namtar Shyal Sungma, his outer autobiography,

In 1895, in the first autumn month, we moved our tent encampment to Dzagyal Püntsok Norbu Ling. We were greeted by a procession of monks playing musical instruments. My son, Paltrül Namkha Jikmé, was enthroned as a trülku of Dza Paltrül. I gave teachings there from mid-winter until mid-spring.

Paltrül Namkha Jikmé thereafter remained at Dzagyal Püntsok Norbu Ling Monastery, with Dza Tsampa closely overseeing his training as a lama. With prior instruction from his father, Paltrul Namkha Jikmé would come to hold both the Longchen Nyingtik and Düdjom Tersar lineages, while also becoming a tertön and author of original texts.

Head Lama at Dzagyal Püntsok Norbu Ling Monastery

Dza Tsampa gradually assumed the role of head lama at Dzagyal Püntsok Norbu Ling and consolidated the monastery’s role as a center of both Longchen Nyingtik and Düdjom Tersar practice. Together with Düdjom Lingpa’s son Paltrül Namkha Jikmé, he established a retreat center above Dzagyal Püntsok Norbu Ling called Zabchö Gongpa Rangdröl Drubdra, ‘Retreat Center for the Profound Dharma, the Self-Liberated Wisdom Mind’, in fact naming it after one of the terma cycles of Düdjom Lingpa.

As a ngakpa, or non-celibate tantric yogin, Dza Tsampa had several children with his consort Yéshé Wangmo. Among them, Gyalsé Jigmé Wangpo (1889–1946) was recognized as a further incarnation of Dza Paltrül. Dza Tsampa’s students included many of the era’s leading Nyingma figures, among them the Fifth Dzogchen Tulku, Thubten Chökyi Dorjé (1872–1935).

Final Years and Passing

In the 1920s, amid growing unrest caused by incursions of the Chinese Muslim Ma family warlords into Golok, Dza Tsampa withdrew from public responsibilities and devoted himself to practice. According to lineage history, he directed powerful dharma protectors, such as Nöjin Shenpa Marnak, to protect the Golok territory. He simultaneously brought the four visions of Tögal to full consummation, thus uniting inner awareness with outer reality and perceiving the universe as the self-arising radiance of his enlightened mind.

Dza Tsampa passed away in 1928, aged eighty-three. Leadership of Dzagyal Phüntsok Norbu Ling passed to his son Gyalsé Jigmé Wangpo, while Paltrul Namkha Jikmé assumed responsibility for the retreat center. Together, they guided Dzagyal Püntsok Norbu Ling during the increasingly turbulent times following the fall of the Qing dynasty in China in 1911 and the rise of China’s Kuomintang (Nationalist) Army during the 1930s. During the 1940s, Dza Tsampa’s reincarnation was identified as Jikmé Tekchok Chökyi Sengé (1947–1950), who passed away in infancy.

A Living Convergence

Dza Tsampa’s legacy endures in the living convergence of lineage, realization, and compassionate activity that he so carefully embodied.

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