Ogyen Dognag Chӧkyi Nyima, the eighth throneholder of Palyul Monastery, was born in 1854 in Alo Kha Teng, Derge County, in accord with the prophecy by his previous incarnation—Karma Gyurme Ngedon Tenzin, the sixth throneholder. The prophecy says, “My reincarnation will be born in Kha Teng.”
This was written on parchment before his passing away. The parchment was found on the table in front of his bedside where all his followers had irreversible faith in him as an unmistaken incarnation. Also in a pure vision of Jamyang Khyentse Wangpo, the assemblage of dakas and dakinis, manifesting a cloud of offerings, foretold that Karma Gyurme of Palyul would take birth and propagate the teachings of the three inner tantras.
The young incarnation offered his crown hair to the fourteenth Karmapa, and received the name “Karma Kunzang Dechen Sangag Chӧkyi Gyalpo”. Afterwards, Chogyur Lingpa conferred upon him the Avalokiteshvara empowerments and enthroned him as the eighth throneholder of Palyul Monastery.
Entering renunciate life as a fully ordained monk through Pema Dongag Tenzin, the seventh throneholder, he was named Ogyen Dongag Chӧkyi Nyima. From a young age, he mastered the art of reading and writing without much difficulty. Then he received more than four times the transmissions of the tantra teachings that are practised in the Palyul tradition, and other texts of the kama and terma teachings. Moreover, he studied other philosophical texts under many renowned teachers of his time. Apart from the texts, he also learned astrology from Lama Tashi Phuntsog. Receiving many tantric teachings from authentic teachers such as Dzogchen Dorje Rabten, Jamyang Khyentse Wangpo, Jamgon Thamched Khyenpa, Lhatrul Garwang, Drodul Pawo Dorje, Palpul Lama Tashi Chophel, and many others, he was said to have reached the higher level of the Dzogchen teaching, and was named “Longchen Odsal Namkhai Dorje”.
As the abbot of the monastery, many times he taught and bestowed transmissions and empowerments of the preliminary practices, as well as those of the winds and channels and Dzogchen, according to the tradition of the Namchӧ teaching, to the tulkus, monks and nuns of the monastery as well as those assembled from Hor, Gonjo and other monasteries. He observed all his vows purely and dedicated his time only to practice despite the responsibilities he had as a throneholder. He also constructed temples and images of the Buddha; made wall paintings depicting the biographies of important figures; had new costumes made for the ritual masked dances; reprinted the necessary religious texts; and customized various ritual ceremonies that are to be perform annually.
Finally, he entered into parinirvana in 1906. Drubwang Palchen Düpa, the ninth throneholder, and Kunzang Gyurme built the reliquary stupa for which the consecration ceremony was initiated by Mugsang Khenpo Sherab Zangpo together with Drubwang Palchen Düpa.
By Rigzod Editors
