On the Prophecies of The Rigzin – Tsewang Norbu

The most honourable and virtuous 2nd Kathog Rigzin Chenpo – Tsewang Norbu—widely known as Tsewang Norbu—was born in Tibet, more than 300 years ago. He upheld the Dharma for about sixty years, raising the sacred Dharma banner. Pure as snow, his deeds nourished the spiritual landscape like the mountain ranges of his homeland. 

There are many wondrous and mystical accounts surrounding his birth. It is said that Guru Padmasambhava once prophesied:

“South of Kathog Monastery, near the dwelling place of a mountain demon, there will live a wealthy family. The father is Ate Gonpo, and the mother, Tso, and a special child will be born to this family. He will grow up to become a sage, who is able to discern the laws of cause and effect, and realise the nature of emptiness. As an adult, he will neither be tall nor short, and sometimes he will behave like a child. His facial expressions will change day by day, and his speech, seemingly tough, but will be spoken with an open heart and the concentration that is unmatched. He will possess mastery of sutras and tantras, have great wisdom, as well as powerful mantra abilities. Additionally, he will have deep insights into the Dharma. At a glance, his wisdom may appear foolish, but he is able to conquer the minds of many, and make them devoted to him. His practice will be extraordinarily meritorious and he might display his abilities at times.”

There is another prophecy about him that said that a child named Norbu would be born at the south of the Kathog Monastery. His father would be Gonpo, and his mother, Tso; not only will this child be talented, he will also be intelligent and compassionate. It is said that the people who read and listen to the liturgical rituals written by this child who is a tulku, would achieve enlightenment. In addition, the beings saved by him will not be reborn in the three evil realms. In fact,  there is no less than seven prophecies similar to this one. 

Yet another prophecy said that this child would be born in AD1698, and that his father is a marshal guarding a territory, and that his mother is a gentle and kind woman who does the Vajrasattva practice diligently from childhood. It is also prophesied that when he is born, his mother would dream of a golden vajra merging with her body, and that his father would dream of three suns rising at the same time. The crimson radiance of the suns and the moon will stretch in reflection to the sky’s edge. 

The above are the different prophecies about Tsewang Norbu. 

Next, according to the brief biography of Tsewang Norbu, it is said that when he was seven years old, the great master Pema Dechen Lingpa personally sprinkled water and bathed him. He also empowered him to practise Amitayus. In fact, the name Rigzin Tsewang Norbu was given by this master, and it means “Treasure of Longevity and Freedom”.  It is also said that he was already able to speak when he was three months’ old.  And that at seven months, he could answer questions, and even chant “OM”, meditate and do prostrations sometimes. The following are the records of Tsewang Norbu’s abilities, at different ages:

Two: he learned to write. 

Three:  he would visit a female practitioner and listen to sutras at her place. Thereafter, he would return home to sit in meditation.

Four: he often sat in meditation, and cry out of compassion whenever he talked about the impermanence of life.

Five: his disciples tested him to see if he could recognise the instruments and relics the he used in his previous lives. Amazingly, he unmistakably recognised all of them. At that time, he was already able to write both the two styles of Tibetan calligraphy: formal and cursive. 

Six: he was already familiar with the methods of practice of the Dharma, as well as the rituals for Dharma Protectors, that were written by Pema Dechen Lingpa.

Seven: he was able to recite the liturgy of the wrathful Guru Padmasambhava, and did it fairly often. He even received the blessings of the wrathful Guru Padmasambhava in his dreams, realised the concept of non-self and emptiness, and that all phenomena are like a dream.

Eight: he had many dreams. He dreamt of himself riding on a Dharma drum, circling the universe, and how the worldly gods and demons competed with each other to offer him the treasures from the heavenly realm. Once, while in meditation, he saw Indra and and Maitreya Bodhisattva reading the Dharma. He also personally saw Samantabhadra Tathagata and Samantabhadra Buddha Mother.

Nine: he saw Guru Padmasambhava in the Pureland.

10: he was already famous for his debating skills.

11: Dechen Lingpa taught him the essences of deity and dakini. Following which, he understood the power of deity practice. Both nagas and worldly gods supported him in his practice. 

12: his guru taught him the “Sutra which Gathers All Intentions”. That time, he was already beyond a child his age, taking notes and studying hard. His guru also bestowed many empowerments upon him.

13: he received full Bodhisattva Precepts. His guru also taught him many recitations of devotion, as well as the three topics of Nyingmapa: sutra, illusion and mind.

14: from Sonam Detsen Rinpoche, he received the teachings of The Three Roots, at Gaden Monastery. There was much jealousy amongst the monastery managers because he was a favourite of this guru. But he didn’t pay any attention to these, and continued to make many predictions about his future accomplishments.

15: Pema Dechen Lingpa taught him the Mahamudra. The two of them often did the practice of Avalokiteshvara together, meditating frequently and cultivating firm and unchanging tranquility.

16: he received teachings on the channels, winds, and bindus of the completion stage. He also studied the teachings of the Great Perfection (Dzogchen) and the Bodhisattva Path. His progress was remarkable, advancing by leaps and bounds, but unexpectedly, his master Dechen Lingpa passed away at that time.

17: his mind was consumed by thoughts of his departed guru, which disrupted his meditation practice. To overcome these obstacles, he turned to writing poetry as a form of spiritual expression. Remarkably, these poems proved to be exceptionally beautiful and profound.

18: he embarked on a pilgrimage and retreat to a sacred site in Kham. During meditation, he received a vision of Guru Rinpoche (Padmasambhava), who prophesied that he would bring an end to conflicts, and be of benefit to all sentient beings.

19: when he was in retreat at the residence of his master Dechen Lingpa (Peaceful Mountain), he felt that there were signs that he could uncover termas, but he didn’t manage to do so as there were interferences from his relatives.

20: he returned to the mountain demon’s dwelling to cultivate. Under the demon’s protection, his abilities flourished at an unprecedented pace. Six months into his retreat—with only seven days remaining until completion—conflict erupted between his tribe and their neighbouring tribes. He disrupted his retreat to intervene in the war.

21: Kunsang Rinchen bestowed upon him extensive teachings of wrathful tantras which includes he wrathful practices of Guru Padmasambhava, and the corresponding empowerments. During this period, he received a vision of Kumaraja and was blessed with the transmission of numerous profound Dharma teachings.

22: he delivered his first discourse to over seventy disciples. During one teaching on the practices of channels, winds, and bindu, worldly demons became enraged and attempted to disrupt the transmission by conjuring thunder and hail. To counter their interference, Tsewang Norbu entered deep samadhi to pacify their hostility. Suddenly, a weeping woman appeared before him. When he placed a vajra upon her head, she collapsed and vanished instantly.  On another occasion, while consecrating a retreat centre, fierce winds arose with deafening thunder and lightning. Disciples were terrified and fled in panic, but Tsewang Norbu called out for them to remain steadfast. Entering profound meditation, he invoked the wrathful deity Hayagriva to subdue the demonic forces.

23: he did the practice of Vajrakilaya while in retreat. This year, he also made much progress in the Seven-Branch Prayer. He also often gave simple teachings on the law of cause and effect in a monastery.

24: he had attracted over 700 disciples who came to study the Great Perfection under his guidance. That year, bandits repeatedly threatened the monastery, remaining deaf to his peaceful counsel. When all attempts at reconciliation failed, he employed powerful mantras to subdue 70 of these marauders, liberating their consciousness and transferring them to the Pure Land.

25: he practised the Vajrayogini sadhana, and had visions of Vajrayogini, achieving the common accomplishment. Later, he went to Kathog Monastery to pay homage to Sonam Detsen Rinpoche who formally bestowed him the Golden Throne. But the ceremony caused much unhappiness and it was until Rinpoche explained that he was of age that the ceremony proceeded smoothly. He had held Tsewang Norbu’s hand, and cried, as he asked him to take good care of Kathog Monastery in future.

26: Sonam Detsen Rinpoche passed away this year. Before the construction of the Thousand Buddhas Pagoda was completed, he went to the “Tsaphu Ailong” Cave to practice. After coming out of retreat, he had plans to be a wandering practitioner, but before doing so, he returned to the monastery to bid goodbye to the old lama, who reluctantly agreed to his plans. 

27: On way to Lhasa, he bestowed his disciples, the Eight Great Heruka Practice, at Markang. That year, he pleaded with the government to ban hunting and to release animals back to their habitats. 

28: he built a temple in Markang (the ruins still exist today), gave lectures, issued an order to prohibit robbery and theft, and went on pilgrimages to various parts of Tibet. He met the 12th Karmapa, and received instructions in the Mahamudra.

29: he received the Mahamudra and Dzogchen teachings from Truwo Rinpoche, which cleared all the doubts he had previously about his practices. Worthy of mention is that he accepted all the teachings of the Jonang school. He then retreated at a place where Guru Rinpoche practised at, after which, he gradually made his way to a sacred place in Nepal-the Boudhanath. 

30: he returned to Jamtrin Gegye Lhakhang (Qiangzhun Zubu Lhakhang) in Margyul, Western Tibet to teach. During that time, he also visited several monasteries in that area, to receive the teachings rarely transmitted to others. That year, he retreated in a cave nearby. This cave was later known as The Amrita Cave of Kathog. 

31: besides appointing Tsewang Norbu as a national preceptor, King Poloding of Tibet also funded the restoration works of the Boudhanath Stupa in Nepal. He also travelled from Lhasa to Chaga Baiya Monastery (Chaka White Cliff) to teach Karma Choepe Rinpoche and his disciples the methods of practice of Mahamudra. This is one of the places where Milarepa practised and achieved enlightenment. Adorned with six bone ornaments, tiger skin undergarments, and holding a heavenly staff, he lived alone in the forest for several months, so that he could inspect the restorative works of the stupa. That time, he also taught the Dharma to King Paloding and his queen. He also retreated with Chusang Rinpoche whom he had a guru-disciple relationship in a previous life. Coming out or retreat, Jamyang Trinley Rinpoche taught him the Chakrasamvara Tantra and the great teachings of Naropa of the Drukpa Kagyu Lineage. In addition, he also received teachings of the six branch yoga (preliminaries) of the Kalachakra from the Dharma King Yusang. He later retreated to meditate and practice.

32: he practised Kalachakra, and taught the Dharma to a high official named Lhopu Panchyo and some local people.  From Kanglongpa Pema, he  received in-person, a special Dzogchen teaching of the lineage of Vimilamitra  (who attained the Rainbow Body), and wrote a book on the practice. At the request the King of Lhoba, he went to Luoyu, to the Hundred Springs, where he transmitted the Heart Essence of the Dakinis (a tantric teaching). He was appointed as the National Preceptor (Guoshi) and built a monastery. He pacified the warfare between the two Monpa kingdoms. One day during meditation, he saw Green Tara and received assistance from Zanmu Dorje.

33: Udan Rinpoche requested from him, the teachings of the Avalokiteshvara and the Heart Essence of the Dakinis. He then returned to Jamtrin Gegye Lhakhang in Margyul, to transmit the teachings of Guru Rinpoche and Avalokiteshvara. Afterwards, he travelled to several monasteries in Lower Tibet to make offerings, and dana to the monastics and the poor. He also did extensive tsog, and retreated to practise. 

34: The monastics of Jamtrin Geye Lhakhang requested the teachings of the Bodhisattva Precepts. He composed a liturgy: “A Prayer to Guru Rinpoche for Swift and Spontaneous Accomplishment”. As he was planning on a pilgrimage of the sacred places in India and Pakistan, he stayed at this monastery to teach.

35: he spent most of his time in retreat, doing charity, and restoring places for retreats. 

36: he wrote extensively about the five sciences, covering both their detailed and concise aspects.

37: he practised Kalachakra and attained the realization level associated with the fourteen accomplished masters. He also authored an instruction manual on the making of thangkas.

38: he resided at Kyirong Monastery where he taught Guru Rinpoche’s practice for a swift path, and authored several texts. He also uncovered termas-a meteoric phurba, and many other treasures, at “Lianji Tsarphu”.

39: he spent most of his time in Western (Lower) Tibet, to build a memorial stupa for his guru, Truwo Rinpoche. He also taught his disciples the generation and completion stages, and made a trip to Langjie Monastery in the Potala Palace to teach the Great Perfection. While in retreat at the Tsurphu Monastery, he had a pure vision of Guru Rinpoche predicting the birthplace and zodiac sign of the 13th Karmapa. He then wrote a letter to inform Situ Rinpoche of the Karma Kagyu sect and reported to King Paloding for a formal recognition. When the search was successful, an enthronement ceremony was held. King Phoroding invited Tsewang Norbu to Lhasa and sincerely requested that he teach the Buddhadharma, and asked about the future changes to Tibet. 

40: he extracted a terma – Red Tara, and wrote the Essence of the Unsurpassable Innermost Secret which he gave to Mingyur Trinley Pachok.

41: he met the emanation of Avalokiteshvara (Kelzang Gyatso – 7th Dalai Lama). They mutually transmitted the Buddhadharma, and authenticated. They also made great offerings before the Buddha Sakyamuni at the Jokhang Monastery. He also retreated to practise, went on a pilgrimage, and taught the 13th Karmapa, at many places including Kongpo (SE Tibet), 

42: he spent most of his time in retreat, and on a pilgrimage. He also wrote letters to Avalokiteshvara’s emanation, and Polading, to discuss about the restoration of the monasteries in the Western Ali region. 

43: he retreated to practise, and to compose Buddhist texts, in the eastern part of Bomê County (Nyingchi Prefecture, Tibet).

44: he taught the Amitabha Sutra and the teachings of Avalokiteshvara to the people at Kongpo. 

45: he accepted the Dharma King Drupchen as his disciple, and transmitted the Six Naropas to him, as well as the Six Dharma of Niguma. Additionally, he gave detailed explanations of the teachings of Yamantaka. 

46: he did the practice of amrita at Tsurphu Monastery. One day, in the state of samadhi, he saw a footprint of “Gugulupa”, on a rock on a mountain at Kongpo, after which, he instructed his disciples to go and search for it. He then extracted a terma, and transmitted the teachings of Niguma to his disciples.

47: he retreated at a hermitage in Balbaga. This place had a Tara statue about one storey tall. At times, 28 people would retreat at the same time and Tsewang Norbu taught tantric practices and the traditions of meditation masters. 

48: he lived at Kongpu. Tai Situ requested empowerments for Mahakala, Kalachakra, and the Six Dharmas of Naropa. He also requested teachings on the other-emptiness view of the Jonang school. Additionally, he specifically sought teachings on trekcho and togal of the Great Perfection, along with all other practices of the Nyingma tradition. 

Tsewang Norbu fulfilled all of Tai Situ’s requests, leading to the merging of the two secret minds and attainment of non-duality. This is also one of the reasons for the ongoing incarnation of the Rigzin Chenpo: Tsewang Norbu was Sasang Mati (the 1st Rigzin Chenpo) in a previous life. Mati was born in Kongpu and was a disciple of Sangye Lingpa. He devoted himself to benefiting countless sentient beings. 

Tsewang Norbu’s guru, Kathog Sonam Dechen, had prophesied that Mati would be reborn in that place to promote Vajrayana teachings. Although the 3rd Rigzin Chenpo was born in the Shannan region, three incarnations of the 4th Rigzin Chenpo propagated Vajrayana teachings in Kongpo. They also trained officials in the Buddhadharma to transcend their minds. This aligned with the guru’s prophecy and contributed to the continuity of teachings in that area.

49: he visited Tsangpu Tuo Monastery, which housed a Green Tara statue endowed with great blessing power, and for making offerings, and to practice. During this time, he composed teachings on Chakrasamvara. Later, while practising in a sacred place dedicated to Guru Rinpoche, while he was in the state of samadhi, he experienced a vision of wrathful Guru Rinpoche, after which, he composed the liturgy of the wrathful Guru Rinpoche. Subsequently, at the request of Karmapa and Bawo Rinpoche, he traveled to Tsurphu Monastery to teach them many supreme tantras. At Bawo Rinpoche’s request, he also composed the Mahakala liturgy. That year, he also restored the stupa of Lodro Rinpoche, authored numerous Tibetan Dharma songs, and composed the liturgy of White Tara.

50: the King of Paloding requested for the teachings of the White Chakrasamvara, and to practise the dharma of Long-Life. Additionally, he offered tsog together with Tai Situ and Bawo Rinpoche, before the statue of Buddha Sakyamuni. At the request of Bawo Rinpoche, he also wrote the supplication prayers for rebirth in the Western Pureland. The abbots, royal representatives, and chief  officials of the Han Chinese also wrote letters to ask questions about the National Preceptor of Tibet. Jampa Rigdzin Gyatso and General Dewa also requested that he continued to teach the dharma. The Dharma King Dodrupchen also travelled there to request for teachings. Tsewang Norbu also presided over the enthronement ceremony for Shamarpa, and gave empowerments to the Karmapa and Tai Situ Rinpoche. He once told Shamarpa, “I wasted a lot of time because you encountered many difficulties. It is my wish that you will support the Kagyupa. Do not forget!” Later, on way to Khala Monastery to offer tsog together with Dodrupchen, he wrote many prophecies. 

51: he went to Nepal, so did the 2nd Tai Situ. The two of them met at a mountain (Vulture’s Peak) near Nepal. Here, Tsewang Norbu gave empowerments to Tai Situ and Karma Dudul Rinpoche. He stayed for a month, during which he taught the dharma of Avalokiteshvara and also completed the reconstruction of the Boudhanath Stupa. He was so happy with the outcome that he wrote some dharma songs. One night on his way back to Tibet, he saw a woman speaking multiple languages when he was in the state of samadhi. He knew immediately that it wasn’t a human being, so he subdued her in his state, and turned her into a wolf with three eyes, amongst other changes. He asked her, “Where do you live? What is your name?” She replied, “My name is Rani, I live in Nepal. I will help you and be your protector, but this can only be told to three people.” After saying this, she disappeared. Tsewang Norbu wrote in a letter to Tai Situ Rinpoche, that “This is a very powerful protector in the lineage. She is able to protect and help the lineage.”

52: he transmitted the tantra section of Dzogchen of the Longchen Lineage which is of the old translation school (Nyingmapa). King Gopa invited him to his country to teach the dharma, conduct tsog, and to meditate for a long period. This was when many people saw many dakinis surrounding him. On another occasion, when he was in the state of samadhi, he heard a voice saying that there would be war in that region. This was a prophecy of the wars and factional conflicts that would occur in Tibet after his passing.  In fact, that year, more than 70 people in Tibet had already fled to where Tsewang Norbu was. He immediately wrote a letter to the Tibetan officials, hoping to save their lives. Later, the number of people who fled to him increased to more than 200 people. They were all protected by the master, and unharmed. Because he was reconciling the civil war in Tibet, he had to endure much criticism. Fortunately, during his practice, he saw the Lord Avalokiteshvara who said this to him: “Don’t be afraid! The struggle will naturally disappear.” In fact, he did mention later on that he was happy, as the predicament was over.

53: for the safety of Tibet, he did fire puja. On one occasion, his protector appeared. The weather  then was both cold and hot. Many asked the reason why, and this was what he said, “There will be no peace in Tibet”. As he had previously saved 200 over people, the officials of Tibet wanted to bring him back to Tibet by force. So, Tsewang Norbu subdued them with spiritual power; the officials lost lustre and vitality, and hurriedly fled for their own lives. At that moment,  a manifest of Manjushri said to him, “Do not be afraid, it will subside.” He spoke just like Lord Avalokiteshvara. Jealous of him, the scholar “Doren” Panchen debated with him on eight difficult topics. He was able to answer them quickly, leaving the Panchen dumbfounded. Later, some Tibetan officials asked about the future of Tibet. He answered, “The situation is extremely critical; it is necessary to practise more disaster-clearing rituals to avoid this calamity.” The Qing Dynasty’s Chief Minister of Tibet was unhappy with the remarks, and consequently, the advice went unheeded. Later, Tibet and Nepal went to war, and many problems arose between the Qing Dynasty and Tibet, just as the master had predicted.

54: on the way to the mountains from Tibet, he met a gangster who took refuge with him and vowed never to do evil again. Tsewang Norbu wrote a letter replying to Avalokiteshvara’s emanation, on his request for a prophecy. Avalokiteshvara’s emanation was so happy with the reply, that he rewarded Tsewang Norbu with a silver mandala plate and a golden phurpa. Despite the treacherous path, and sweltering heat, Tsewang Norbu headed for Nepal as he had undertaken to restore the Swayambhunath Stupa. 

Arriving at Nepal, he was greeted by the King of Nepal who had led an entourage of people and elephants to greet him. At the same time, he requested Tsewang Norbu to teach the Vajrakilaya, to himself, his consorts and ministers. The King also approved the restoration of the stupa. When Tsewang Norbu had difficulty searching for materials for the main axis of the stupa, Nepal’s two protectors, the Gods of Wealth Kubera (Dzambala) – both with an elephant nose – appeared to tell him where to find them. With this tip, he successfully gathered all the materials for the restoration works. In his journey to gather materials, he visited Tingri to worship the statue of Dampa Sangye (The Bodhidharma), and to make offerings. 

Tibetans and Nepali gave gold offerings when the stupa restoration works met with funding issues. That time, many teachers of other religions took refuge with Tsewang Norbu. As India and Ladakh – which was at the fringe of Tibet were at war, Avalokiteshvara’s emanation wrote to him to broker peace. Arising from this, the Buddhist community had to follow Tsewang Norbu’s instruction to suspend the project, although restoring the stupa was a major undertaking.

55:  On the 26th day of the third lunar month, while teaching at Mangyul, he received an invitation from the King of Ladakh to confer oral transmission and empowerment upon the royal retinue and the King’s son – Prince Bang Jampa Dorje. However, the King, who had ignited a civil war out of greed, refused to meet Tsewang Norbu in person. Tsewang Norbu then told his retinue and princes, “If this civil war does not end, I will not return to Tibet.” Turning to his own entourage, he added,  “Do not accept any gifts from Ladakh.” When diplomacy failed, he resorted to spiritual means: using magical power to pacify the warring factions. In no time, ominous events began to plague the kingdom – ghostly apparitions and demonic disturbances. 

Finally, the king agreed to meet Tsewang Norbu but upon seeing him, he suddenly collapsed. Once he recovered, the king vowed to make peace. He also offered money to Tsewang Norbu in repentance but Tsewang Norbu declined. He said, “Your repentance is welcome, but I cannot accept your money.” Shortly thereafter, the civil war in Ladakh came to an end. Tsewang Norbu then drafted and instituted all official agreements, temple regulations, and civil laws—each formally issued and sealed under his authority.

56: before the King of Ladakh, all representatives of monasteries and the Tibetan government, and the people of Ladakh, he announced the draft contract and Ladakh laws. From then on, there was peace and auspiciousness. Following that, the Tibetan government rewarded him with lots of money, servants, horses, and more. But he refused all of them. After composing a prayer to Avalokiteshvara, and a long-life prayer for the emanation of Avalokiteshvara, he returned all the gifts to Avalokiteshvara’s emanation, and the Tibetan government.

57: he returned to Nepal. Vajrapani, Dorje Legpa, and many other Dharma protectors of Nepal welcomed him back. At the same time, they pledged to support the reconstruction of the stupa. He taught the dharma of Avalokiteshvara and White Tara to Dolmapa Kunsang Jomi, Karma Dudul Rinpoche and the people of Nepal. 

When the King of Nepal came to see Tsewang Norbu, the latter berated him, “You promised to rebuild the stupa, but you didn’t finish it.” He then threw the incense burner that he was holding in his hand, at the King. Fortunately, a monastic member caught it before it hit the King. The King immediately repented, signed and stamped his seal to complete everything as soon as possible before leaving nervously. Afterwards, the King asked his ministers and Queen, “Did you see anything when the guru was furious?” They replied that they did not see anything. The King then said, “I saw a being with three eyes, spewing fire from his mouth, so I agreed to the demands nervously and fearfully.” Later, the whole country helped to rebuild the stupa. 

Tsewang Norbu was very angry when the material as the main axis of the stupa could not be moved even after 20 days. That time, Karma Dudul Rinpoche was also there. Tsewang Norbu then said, “What you have all done is of no use. Keep all the tools now.” Following which, he chanted a mantra and touched the material as the main axis which shot like an arrow, through the forest… After that, the King of Nepal obeyed Tsewang Norbu like a servant. Within a year, gold and coper gilding works on the stupa were completed, leaving only detailed calligraphy and painting works to be done. 

58: before the 13th level of the pagoda was completed, a worker discovered that the main axis hadn’t been installed. This angered Tsewang Norbu who chastised sharply. Then he made offerings before a spontaneous appearance of a Mahakala image on a rock in Nepal, and said, “May I let you handle the matter concerning the axis. Please install it in the stupa. It is beyond the ability of any man now, but it should be of no difficulty to you.” Afterwards, he wrote a praise to Mahakala. Before the axis was moved nearer to the stupa, he chanted a mantra, following which the material as the axis ascended into the sky before inserting itself gradually into the stupa…

An elderly monastic who was an attendant to Tsewang Norbu was about to die. He asked the old man, “Which pureland would you like to go to?” The one man replied, “The pureland of Vajrapani.” So, Tsewang Norbu wrote a supplication prayer to the Pureland of Vajrapani which was read by this old monastic. He then attained liberation in this pureland, as per his wish.

Before returning to Tibet with Dodrupchen Rinpoche, he told Tai Situ Rinpoche, the King of Nepal and the assembly of ministers and people: “I will not be able to come here personally when the restoration work of the stupa is completed, but Dodrupchen, Tai Situ and Bawo Rinpoches will help with some final works. Please assist them.” After this, he shoved a staff into a rock. Although it normally takes three days on horseback to reach Mangyul, Tsewang Norbu made the journey on foot in a single day. 

While he was teaching the Kalachakra Tantra to his disciples, malevolent spirits and gods attempted to harm him by rolling a massive boulder, and many smaller rocks, down the mountain. With a subjugation mudra, he redirected the falling rocks, protecting his disciples from harm. During this period, he also composed numerous prophecies for his disciples. Today, a monument in Nepal chronicles the milestones of the stupa’s restoration, and a statue of Tsewang Norbu. Today, a monument which is recognised as a “liberation through seeing” image, is enshrined in the adjacent museum.

On the 25th day of the seventh month of the Tibetan calendar (in the year 1755), Tsewang Norbu passed away in Mangyul. He was sitting in the Vairocana meditation pose, with his hands in dhyana mudra. After much discussion, Dodrupchen Rinpoche, Rolu Rinpoche together with some senior disciples decided not to announce his passing yet, as the restoration works of the stupa have not been completed, and there were still civil wars in Tibet. To keep it a secret, they decided to retreat together. They decided that they would wait until the King of Nepal inquire about the fortune of the country for the following year. That time, they would also do a divination before Tsewang Norbu’s body for the answers, and if prayers are required for the country, they would adhere to precedent. 

Two years after his death, the stupa at Nepal was fully completed. During the consecration ceremony, people saw spontaneous appearance of an afterworld: Guru Kathog Rigzin Chenpo and many lotuses. Then lotuses fell naturally from the sky, and they could be picked by the hand. The announcement of Tsewang Norbu’s parinirvana was done this way. Later on, a relic stupa of Tsewang Norbu was built. Many relics can be found on this stupa yearly. 

Tsewang Norbu’s prophecy and what the dakini had told Bawo Rinpoche when he was in retreat at Kongpo, are congruent as it is said that he would be reborn at the Shannan region, and his name would be Tsering Tashi (Tashi Tsering). With the two pieces of information in hand, Bawo Rinpoche personally left for Shannan in sarch of his guru’s rebirth, but he died before he could find it. 

(This article is an excerpt from a 750-page chronicle that documents the life and spiritual activities of Tsewang Norbu. It is based on the teachings of Chatral Rinpoche and the handwritten autobiography composed by Tsewang Norbu himself. Gaining a true understanding of a guru’s outer, inner, and secret qualities lies beyond ordinary perception. To deeply comprehend the essence of Kathog Rigzin Chenpo, one must carefully study the six texts he personally composed and explore in-depth, the chronicles of his emanations and their enlightened activities to benefit all sentient beings.)