Mingyur Dorje's Incarnation Line

In Tibetan Buddhism, incarnation lines are incredibly important. In most philosophical schools of Buddhism, it is believed that the mind stream does not come to an end. There is an acceptance in a continuum of past, present, and future births and that each birth is based on  the actions or karma accumulated in previous lives.  Following this line of thinking, incarnation allows a lama to continue to serve the Dharma and all sentient beings. Yongey Mingyur Rinpoche's teachings continue a long line of Buddhist teachings that date back almost 400 years.

Tertön Rikzin Mingyur Dorjé Drakpo Nüden Tsel

Born into the Kagyü  spiritual lineage, he was a treasure revealer of the profound treasury of Guru Padmasambhava. He was born in the eleventh sixty-year cycle of the earth dragon year (1628). His father was Yongey Wönpo and his mother was Bermo Za of the nomadic region known as Kyab Ché in the province of Dergé in Dokham Zelmo Gang. He was an emanation of Guhyapati Vajrapani, and at the time of the Buddha in India he was the Bhikshu Anuruddhā. In Tibet at the time of the early spread of the teachings he was the King Lhasé Mutri Tsenpo. He himself claimed to be the incarnation of such figures as Pema La Lingpa, Zhikpo Lingpa and so forth. 

In the presence of Zurmang Drungchen Kunga Namgyel he received upāsaka vows and was given the name Karma Samdrub. He received several teachings from the mahāsiddha Zurmang as well as the likes of Dzigar Sönam Gyamtso, among others. He spent his time exclusively in meditation and scriptural study, and stayed at Zozi Gön with his uncle Yongey Lama. His demeanor was peaceful and tame, and he crafted several hand-drawn images. 

On his way to meet with the Tenth Karmapa Chöying Dorjé, there was an excavation site in which he discovered a golden crescent moon which he offered to the Karmapa. The Karmapa proclaimed to his delight that he had obtained a treasure, and bestowed upon him the secret name of a treasure revealer, to be known as Rikzin Mingyur Dorjé Drakpo Nüden Tsel.

When he reached the age of twenty-five, he had a vision of the mahāsiddha Karma Pakshi, whereupon the Mind-Treasure Guru Sadhana of Pakshi descended upon him. Then he revealed many profound treasures such as the Three Volumes of Yongey, the treasure teachings of Three Roots of Drolö, Padma Vajra, and the Longevity Sadhana Uniting Means and Wisdom. 

He predicted the birth and passing of the eleventh Karmapa and made predictions for the recognition of the twelfth as well. Situ Chöjung said that such a great treasure revealer could read the minds of others without obstruction, caused even rational folk to have faith with his mastery of miraculous powers, and he seemed to possess a vast ocean of other such incredible wonders throughout his life.

He cared for beings in different ways such as with his ability to see the past and future, miraculous abilities, and with his actions. His kindness toward the teachings and beings were immense, such that he averted plagues for livestock and war, and created positive circumstances in their stead. He gave many blessings and prophecies for the master Situ Chökyi Jungné, as well as empowering him for the treasure teachings. Additionally, there were many who came to be his disciples, such as the Mantrika Agö Anyé, Jatang Kuchok, Khyungdrak Dorjé, and Gyanak Tokden. He made prophecies for his reincarnation and stated that the time had come for him to avert an oncoming foreign invasion. Thereby, in the mouse year of the twelfth sixty-year cycle, 1708, on the tenth day of the waning moon period of the ninth-month, his body dissolved with the application of blessed signs and marks at the site of Ketö Bamthang.

The second incarnation of Mingyur Dorjé: Künsang Chökyi Dorjé Chok

Künsang Chökyi Dorjé Chok was born around 1710, in a household at Mt. Riwö in eastern Tibet in the kingdom of Lhathok. His birth was accompanied by wonderful signs, such as the protrusions of a vajra-eye at his forehead. Thereafter, he received ordination from the eighth omniscient Shamarpa, Palchen Chökyi Döndrub, whereupon he received the name Künsang Chökyi Dorjé. When he reached the age of thirteen, he studied sutra and especially the tantric instructions of means and liberation exceptionally well with several realized scholars, such as the omniscient eighth Shamarpa, Situ Chökyi Jungné and so forth, eventually becoming an accomplished scholar in all the sutras and tantras. He possessed signs of spiritual accomplishment, miraculous abilities, and could see the minds of others without obstruction as if they were no different than himself. Not only that, but he generously taught the holy dharma to several worthy students of good fortune, leaving the door wide-open to liberation for them. Finally, in the thirteenth sixty-year cycle of the wood-pig year (1755), he passed on with his physical form dissolving into the dharmadhātu. Around two volumes of his compositions remain, such as his mind-treasures and blessed mantric inscriptions meant for consumption.

The third incarnation of Mingyur Dorjé: Karma Rigzin Chokdrub Wangpo

He was born in 1757 at Mt. Riwö in eastern Tibet, on the western side of Kechu. In 1761, Situ Chökyi Jungné ceremoniously cut his hair, transmitted the refuge vows to him, enthroned him and made auspicious pronouncements. He was a great being both learned and spiritually adept, and stood out among the ten students of Dzigar Rigzin Dorjé Drakpo as if he were a great lion. Few of his writings remain, such as those on receiving empowerment and interpreting mantras. He passed away around the latter part of the thirteenth sixty-year cycle.

The fourth incarnation of Mingyur Dorjé: Thragen Mingyur Karma Sang-ngak Tenzin

He was born in the latter part of the thirteenth sixty-year cycle of the Tibetan calendar, to his father Atruk Karma Tseten and his mother Lhaga Palzom in the region of Dalung Tragen, which was part of Eastern Tibet in the region of Drida Zelmo Gang. Situ Pema Nyinjé Wangpo recognized him as the fourth incarnation of Mingyur Dorjé and gave him the name Karma Sang-ngak Tenzin Zangpo. He offered many empowerments, scriptural transmissions, and instructions to the fourteenth Karmapa, such as the three volumes of Yongey Norbu. This great master left behind a massive legacy for the teachings in general, and especially for the practice tradition of the Karma Kamtsang. Finally, in the latter part of the fourteenth sixty-year cycle he passed on with his physical form dissolving into the dharmadhātu.

The fifth incarnation of Mingyur Dorjé: Karma Chödrak Palzang

He was born in the latter part of the fourteenth sixty-year cycle of the Tibetan calendar, in Gotö Sharkhatsang, part of the kingdom of Derge in Kham. His father was Palmé and his mother was Delek Chötso. He studied with several masters including Jamgön Lodrö Thayé. In his youth he had great reverence for the community of scholar-practitioners, and so he supported those engaged in study and established many centers of study and practice, such as the lower retreat center of Tashi Chödzong, Gönlak Nalung Ritrö, Tsüngön and so forth. This great master had great concern for the teachings of the Buddha in this degenerate age, as he was a pure holder of the vinaya whose character was replete with the nine ways of a sage, such as scholasticism, discipline, and kindness. He followed the life stories of the ancient Kagyü masters, dedicating his life to the practice of meditation. He had many disciples, chief among them Dülchung Tshangnyi, Nyakmé Tokden, Layang Tokden Karma Tenphel, Gönsar Gudrak, Zhampa Sherga, Drupa Tsezin, Takhen Tenpa Tsering, Zigo Jomo and the like whose lives were dedicated to study and practice. Finally, around 1932 he manifested the dissolution of his physical form into the dharmadhātu in order to correct his disciples who were still fixated on permanence.

The sixth incarnation of Mingyur Dorjé: Neyra Mingyur Karma Jikmé Chökyi Sengé Ngédön Thrinlé Künkhyab Palzangpo

Born in the wood-dog year of the sixteenth sixty-year cycle according to the Tibetan calendar (1934) in the area of Neyra Tsang in front of the village of Menshö in Derge Dzong of Shichuan province, he was the nephew of Situ Pema Wangchok Gyalpo. His father was Lobsang Gyaltsen and his mother was Drölma Lhamo. Situ Pema Wangchok Gyalpo recognized him as the fifth incarnation of Mingyur Dorjé, proclaiming that this unmistaken incarnation would definitely benefit the teachings and beings. He was given the name of Karma Jikmé Chökyi Sengé Ngédön Thrinlé Künkhyab Palzangpo. In 1938 he was enthroned by Tergar monastery on the golden throne of fearlessness, and he was highly praised with unwavering faith. He received ordination in the presence of Situ Pema Wangchok Gyalpo, and his mind was merged with lord Karmapa Rikpay Dorjé. In the summer of 1957 he left for India in accordance with a prophecy given by the protector Dügön Trakshad via Tshurpu monastery. At Rumtek monastery lord Karmapa initiated the sadhana of Dorjé Drolö and specifically called upon him as the vajra master. He was highly regarded by several great masters, especially Dilgo Khyentse Rinpoche. He dedicated his entire life to practice free from the worldly concerns of the eight dharmas. Finally, in 1975 he temporarily manifested the dissolution of his physical form into the dharmadhātu in order to correct his disciples who were still fixated on permanence.

Timeline of Mingyur Dorje’s Incarnation Line

1. Yongey Rigzin Mingyur Dorjé Drakpo Nüden Tsel (1628-1708)

2. Künsang Chökyi Dorjé i.e. Karma Chimé Nüden Drubpay Wangpo (Approx. 1710-1755)

3. Riwö Mingyur Karma Rigzin Chokdrub Wangpo (Approx. 1757-until the latter part of the 13th 60-year cycle)

4. Thragen Mingyur Karma Sang-ngak Tenzin (From the latter part of the 13th 60-year cycle until the latter part of the 14th)

5. Sharkha Mingyur Karma Chödrak Palzang (From the latter part of the 14th 60-year cycle until approx. 1932)

6. Neyra Mingyur Karma Jikmé Chökyi Sengé Ngédön Thrinlé Künkhyab Palzangpo (1934-1975)

7. Karma Gyurmé Tenzin Chökyi Dorjé (1976-Present)