Mingyur Pende Gyatso
Mi 'gyur phan bde rgyal mtsho
1772-1817
Name Variants:
The Third Nyitrul (nyi sprul 03 mi 'gyur phan bde rgya mtsho)
The Third Nyidrak (nyi grags 03 mi 'gyur phan bde rgya mtsho)
The Third Chakri Nyidrak (chags ri nyi grags 03 mi 'gyur phan bde rgya mtsho)
Rigdzin Jigme Tenpai De (rig 'dzin 'jigs med bstan pa'i sde)
Orgyen Tenpai Nyima Mingyur Pende Gyatso (o rgyan bstan pa'i nyi ma mi 'gyur phan bde rgya
mtsho)
TBRC ID: P7732
Summary
Mingyur Pende Gyatso (1772-1817), a disciple of the Third Dzogchen Drubwang, Ngedon
Tendzin Zangpo, was the Third Nyitrul incarnation. Based in both Sindzong Osel Drubde and
Takmogang Kelzang Phuntsok Ling, the seat-monasteries of his line, he built temples and
commissioned large number of objects of faith.
Biography
The Third Nyitrul, Mingyur Pende Gyatso (nyi sprul 03 mi 'gyur phan bde rgya mtsho) was born
in 1772, the water-dragon year of the thirteenth sexagenary cycle, to a wealthy family in
Menjong Yilhung, a town of the Derge kingdom in Kham (sde dge'i mnga' 'og sman ljongs yid
lhungs). His father was named Tsewang Pel (tshe dbang 'phel). At only a few months old, the
Fourth Dzogchen Abbot, Jewon Pema Kundrol Namgyel (rdzogs chen gdan rabs 04 rje dbon
pad+ma kun grol rnam rgyal, 1706-1773) offered the young boy traditional religious robes,
performed a tonsure ceremony and gave him his name, Mingyur Pende Gyatso. It is said that he
did not disclose that the boy was an incarnate teacher, but instead advised his parents to take
good care of him until someone come to collect him.
He was officially recognized as the reincarnation of the Second Nyitrul, Pema Tekchok Tenpai
Gyeltsen (nyi sprul 02 pad+ma theg mchog bstan pa'i rgyal mtshan, 1712-1771) by a team of
lamas headed by the Third Dzogchen Drubwang, Ngedon Tendzin Zangpo (rdzogs chen grub
dbang 03 nges don bstan 'dzin bzang po, 1759-1792), Gyelrong Tulku, Namkha Tsewang
Chokdrub (rdzogs chen gdan rabs 06 Nam mkha' tshe dbang mchog grub, b. 1744), and assisted
by the Third Dordrak Rigdzin, Kelzang Pema Wangchuk (rdo rje brag rig 'dzin 03 bskal bzang
pad+ma dbang phyug, b. 1719/20), by means of a traditional examination in which the young
child was asked to recognize several personal belongings that had belonged to the Second
Nyitrul, such as robes, a hat, cup, and mala, which had been mixed in with many other objects.
In 1776, on the tenth of the seventh month of the fire-monkey year, at the age of five the young
Mingyur Pende Gyatso was brought to Takmogang Kelzang Puntsok Ling (stag mo sgang skal
bzang phun tshog gling), the main seat of his incarnation line, founded by the first Nyima Drakpa
in 1693. He was received at the monastery by a number of designated lamas and regional leaders,
including the Third Dzogchen Drubwang, Tulku Namkha Tsewang Chokdrub, and
representatives from the king of Derge. Dzogchen Drubwang named the boy Orgyen Tenpai
Nyima Mingyur Pende Gyatso and composed a long-life prayer for him.
His basic education began with reading lessons under the tutorship of a lama named Pema
Wangchuk (pad+ma dbang phyug, d.u.). He soon commenced his education in the traditional
subjects taught at his monastery. He received the complete empowerments and oral
transmissions of the Kagye Deshek Dupa (bka' brgyad bde gshegs 'dus pa) from Rigdzin Pawo
Lerab Tsel (rig 'dzin dpa' bo las rab rtsal, d.u.), who had been one of his predecessor's main
students. The Third Dzogchen Drubwang gave him the complete empowerments and oral
transmissions of his predecessor's treasure-cycle (nyi grags gter byon chos skor), as well as the
Dzogchen Khadro Yangtik (rdzogs chen mkha' 'gro yang tig), Jatson Chidu ('ja' tshon spyi 'dus)
and many other related tantric teachings and transmissions.
In 1781, he moved to Sindzong Osel Drubde (sring rdzong 'od gsal sgrub sde), also known as
Chakri Nyidrak Monastery (chags ri nyi grags dgon), which had been founded by the first Nyima
Drakpa in 1703. He was received with a traditional reception by the lamas, monks, and local
public, who performed an elaborate enthronement ceremony to greet him.
In 1789, around the age of eighteen, Pende Gyatso travelled to Lhasa on pilgrimage. On the way,
he met Pema Tendzin Chokyi Gyeltsen ('bri gung pa pad+ma bstan 'dzin chos kyi rgyal mtshan,
d.u.), who gave him teachings, empowerments, and oral transmission on several tantric systems
including Hayagrīva. The Minling Khenchen, Orgyen Tendzin Dorje (smin gling mkhan chen o
rgyan bstan 'dzin rdo rje, 1742-1789) gave him his novice monk vows (śrāmanera) and many
teachings including the complete treasure revelations of Terchen Gyurme Dorje ('gyur med rdo
rje'i gter chos cha thsang), Phurba, Yangdak Soluk (yang dag so lugs), and Sangdak Gong-gyen
(gsang bdag dgongs rgyan).
At Donkar Tsering Jong (don mkhar tshe ring ljongs), he met with Rigdzin Jigme Lingpa (rig
'dzin 'jigs med gling pa, 1729-1798), who gave him many teachings on many topics, including
the complete empowerments, instructions, and oral transmissions of his own treasure cycle the
Longchen Nyingtik (klong chen snying thig); additionally, he taught hi, the Dzogchen Sangwa
Nyingtik (gsang ba snying thig); Phurba Gyuluk (phur ba rgyud lugs); selected topics from the
teachings of the Fifth Dalai Lama, Ngawang Lobsang Gyatso (ta la'i bla ma 05, ngag dbang blo
bzang rgya tsho 1617-1682); and teachings from the treasures of Sherab Ozer (gter ston shes rab
'od zer, d.u). Jigme Lingpa gave him the name Rigdzin Jigme Tenpai De (rig 'dzin jigs med brtan
pa'i sde).
In Lhasa he received his full ordination vows (bhikku) from the Eighth Dalai Lama, Jampel
Gyatso (ta la'i bla ma 08 'jam dpal rgya mtsho, 1758-1804), and continued on his pilgrimage,
making abundant offerings at the Jokhang and other monasteries in and around Lhasa. He then
returned to his seat at Chakri Nyidrak and sat for a traditional three year, three month retreat
(losum choksum).
After his retreat in 1792, he set out for another tour of the surrounding area, stopping at a number
of monasteries and holy places including Rudam Orgyen Samten Choling, or Dzogchen
Monastery (ru dam o rgyan bsam gtan chos gling, f. 1684), Gyarong (rgya rong), Takmogang,
Tubten Norbu'i Ling (thub bstan norbu'i gling), and the capital of the kingdom of Derge. It is said
he both received and gave numerous teachings and empowerments to his devotees during his
tour.
In 1798, he travelled to Lhasa on pilgrimage for a second time. Upon his arrival at Jigme
Lingpa's monastery, Pende Gyatso learned he had passed away. He made large offerings at the
temple, and performed the ritual of the “Accomplishment of Deathless Ambrosia Medicine”
('chi med bdud rtsi sman gyi sgrub pa) for a full week at the site of Jigme Lingpa's reliquary.
After the ceremony's conclusion, he set out to tour Lhasa and the surrounding areas.
He then returned to his main seat Chakri Nyidrak. There, he built temples and commissioned
large number of objects of faith that were installed both there and at Takmogang.
Some of his prominent students included the Fourth Dzogchen Drubwang, Mingyur Namkhai
Dorje (rdzogs chen 04 mi 'gyur nam mkha'i rdo rje, 1793-1870), Kunzang Ozer (kun bzang 'od
zer, d.u.), Namkha Jigme (dgu rong 01 nam mkha' 'jigs med, b. 1757), the biographer Guru Tashi
(gu ru bkra shis, b. 18th Century), and the Second Troshul Getrul, Tsewang Pelgyi Dorje (khro
shul dge sprul 02 tshe dbang dpal gyi rdo rje, d.u.).
Later in his life, it is said that Mingyur Pende Gyatso fell ill at some point. According to the
tradition, in response many devotees, both human and non-human, including the protector of
Samye (bsam yas chos skyong chen po), Dakpo Terchen (dwags po gter chen, d.u.), and
Kunzang Wozer (kun bzang 'od zer, d.u.), requested him to relinquish his monastic robes and
don the garb of a treasure revealer in order to improve his health and locate treasure. However,
Pende Gyatso reportedly refused, unwilling to give up his monastic vows. According to his
hagiography, various designated officials from China and Mongolia continued to request him to
change his role to that of a treasure revealer. He eventually agreed to return his monastic vows;
however, according to the tradition, by then it was too late for him to reveal any treasures, as the
right time and conditions had already passed.
Mingyur Pende Gyatso passed away in 1817, the fire-ox year of the fourteenth sexagenary cycle,
at the age of forty-six. His subsequent incarnation, Jigme Choying Dorje ('jigs med chos dbyings
rdo rje) was identified by the Fourth Dzogchen Drubwang.
Sources
Bstan 'dzin lung rtogs nyi ma. 2004. Snga 'gyur rdzogs chen chos 'byung chen mo (snga 'gyur
grub dbang rgyal ba rdzogs chen pa'i gdan rabs chos brgyud dang bcas pa'i byung ba brjod pa'i
gtam yid bzhin dbang gi rgyal po'i phrang ba). Beijing: Krong go'i bod rigs dpe skrung khang,
pp. 489-492. TBRC W27401
Kun bzang yon tan bzang po. 2007. Gter chen nyi grags stag mo dgon gyi lo rgyus mdor bsdus,
Chengdu: bod rgyud nang bstan rig gnas zhabs 'debs, pp. 38-41; Digital pp. 24-25 (Digital pp.137 Tibetan text; pp. 38-55 Chinese text). TBRC W00KG09970
Kun bzang bstan 'dzin. chags ri nyi ma grags pa sku phreng drug pa'i yang srid 'khrul bral ngos
'dzin byas tshul lo rgyus rags bsdus utpa la'i phreng ba. TBRC W23686
Samten Chhosphel
October 2011