I discovered that most of us still do not understand our lineage. Or shall I say, we are still not clear about it. When asked, we either do not give an answer or would simply give a vague one or just say that it should be the Kathog tradition.

Personally, I had encountered people saying this to me: “Ah, Kathog Lineage” when I told them my lineage master is Kathog Rigzin – Tsewang Norbu. So I would like to take the opportunity here, to share with you some knowledge that I have about the Rigzin Lineage, or what we would all describe as the “Rigzin Chenpo Lineage”. I hope it will serve to provide us with some idea about our own lineage.

The Importance of Lineage

First and foremost, I want to explain that the emphasis on lineages is not unique to Tibetan Buddhism. All orthodox Buddhism, whether Hinayana, Mahayana, Southern, Northern, Tibetan, or Nepalese, they all emphasise the importance of a pure lineage.

To be regarded as an orthodox Buddhist teaching, the lineage must be pure. Some of these teachings include the Vinaya tradition of Theravada, the Chan Buddhism tradition of the Transmission of the Lamp (direct mind-to-mind transmission of enlightenment) and the Han Mahayana tradition of Bodhisattva Precepts. Without a pure lineage, the Dharma or teaching you expound can only be regarded as a new religion, and is definitely not orthodox Buddhism. Therefore, those who want to learn the Dharma for the ultimate truth, must be able to clearly distinguish what is orthodox Buddhism.

Different from Kathogpa

Next, I would like to clarify that by having a crown bearing the name of a particular tradition does not necessarily mean that one belongs to that tradition. This is the case for our lineage master whose full title is “Kathog Rigzin Chenpo”. A guru in our time, who is in the same situation is Kathog Situ Tulku, who is from India/Nepal. He too, carries a Kathog title but he actually belongs to the Dudjom Tersar Lineage. In fact, there are many more similar cases. Besides, it is also important to note that our very own Rigzin Lineage has never been under the jurisdiction of the Kathog Monastery, whether in the past or present.

Our lineage master, Tsewang Norbu once shared and exchanged Dharma teachings with not only the Kathog lineage, but also others that he had karmic affinity to. However, looking at the teachings of our very own Rigzin Lineage, they are definitely different from that of present day Kathogpa whose main practices are of the liturgies of the two tertons – Dudul Dorje and Longsal Nyingpo.

Our lineage masters have been promoting non-sectarian practices, which is what is known in Tibetan Buddhism as “Rime”. In regards to liturgies, our very own Rigzin Lineage abide by three sets of teachings : the complete collection of terma teachings of Tsewang Norbu, and the terma teachings of Pema Dechen Lingpa and Gyatso Nyingpo. The only teaching that the present day Kathog Monastery has in common with our Rigzin Lineage is the “Instructions by the Triple Gem on the Generation Stage” from the 13 Oral Pith Instructions.

It is important to note that non-sectarian teachings are not about simply grabbing whatever is deemed useful, and putting them together, just to make a hodgepodge. Guru Padmasambhava taught Yeshe Tsogyal this: “If one cannot compare the origins of all the teachings, one will never be able to transcend the boundaries of the teachings of the different traditions.” This means that firstly, one must be able to accept the teachings of any tradition of pure lineage and truly awaken to the profound doctrines of each of these traditions. Secondly, the lineage masters of each of these traditions must affirm the authenticity of the teachings. Without these, one cannot claim to be Rime.

Distinctive Features of the Rigzin Lineage

Rigzin Tsewang Norbu was a bodhisattva of incredible wisdom. He had achieved perfection in these: other-emptiness in the Jonang school, the state of Mahamudra and the state of Dzogchen. In fact, the masters of the different sects that he was close to, had all confirmed that he had achieved great accomplishments. To describe him in modern terms, he was a top student and a genius who scored full marks in all subjects.

At the same time, with his extraordinary supernatural powers and attainments, he became a preceptor to thirteen states* in the Himalayas, quelled wars in many countries by himself, and was a guru of the leaders of many states.

Simultaneously, he also held the Golden (Supreme Dharma) Throne of the teachings of these traditions: Kathog, Karma Kagyu, Shangpa Kagyu, and Jonang.
(*tribe, district, state)

In terns of tradition, we belong to the lineage of Guru Padmasambhava, Longchenpa and Shanti-gupta (a Mahasiddha who was the guru of Buddha-gupta, who in turn was a guru of Taranatha). In terms of Buddhist sutra view, we use the view of other-emptiness of the Jonang school, Avatamsaka Sutra and that of other definitive Buddhist sutras, totalling 21. In regards to practice, we use the tantras from the Dzogchen teachings of Nyingmapa, of Longchenpa’s lineage, and those from the Mahamudra lineages of the Shangpa Kagyu, Drukpa Kagyu and Karma Kagyu. Do note that the teachings in the lineage of Shangpa Kagyu, are actually from the lineage of Tsewang Norbu. Thus, Trinley Dudjom Rinpoche of Shangpa Kagyu wrote this Prayer for Flourishing of the Rigzin Lineage:

Realisations of the perfect view of other-emptiness in Madhyamaka;
The great method of practice of the profound path of Mahamudra;
Merging with the ultimate luminous expanse of Dzogchen;
May the teachings of Rigzin Chenpo flourish profusely.

For a lineage to be considered as independent of others, it must have its own teachings on the Three Roots – guru, yidam, and protectors. This means that one cannot randomly pick a few teachings on guru, yidam, or dakini and claim them to be the teachings of a unique lineage. It is a must that the teachings on the Three Roots are truly complete, otherwise it cannot be deemed as an independent lineage. What this means is that the generation and completion siddhis, or the siddhis of the four tantras (activity, action, yoga, and unsurpassable yoga) must be complete and perfect.

The Three Roots of the Rigzin Lineage

Guru: Peaceful Guru Rinpoche, 13 Emanations of Guru Rinpoche, and others. The 13 Emanations is a set of teachings on the secret essences that Guru Rinpoche compiled and practised. A 300-year old thangka of the 13 Emanations is currently in a museum in the United States of America. The prophecy of this teaching said that, “To be empowered to do this practice, one must have personally met Guru Rinpoche in a previous lifetime, and also received his acceptance.” Therefore, this is one practice that Guru Rinpoche cherished.

Yidam (Deity): The combined practice of the Eight Great Herukas, Phurba of the Ultimate Truth, Wrathful Guru, 100 Peaceful and Wrathful Deities, and Five Siddhis of Vajrasattva, and others.
Reference: We may say that today, the Vajrasattva Tantra of the Rigzin Lineage is the only one with complete Five Siddhis. Having said that, the Vajrasattva Practice of other traditions also have their own merits.

Dakini: Sangwa Yisie (Secret Wisdom Dakini), All-Accomplished (Standing) Tara, White (Moon-Faced) Tara, and Red Tara. The Red Tara Practice of the Rigzin Lineage is a practice which Tsewang Norbu cherished most dearly. It is not only the only Red Tara practice in the Tantrayana that has its own complete siddhis, but it can also undertake all the activities in this world and out of this world because it has an extensive coverage – 108 oral pith instructions. All said, it is a teaching that can only be transmitted once every 12 years, so we may say that it is profound and rare. This teaching also contains prophecies that pertain to the world today.

Dharma Protectors: protectors with great subjugation power: nine-face, twelve-arm Rahula, nine-face eighteen-arm Ekajati (One Topknot Dakini), Dorje Legpa, and Tsiu-Mar. In addition, the Ear-Whispered Vajra Bridge of the Great Perfection (Dzogchen) which most of us are doing now, is a perfect teaching compiled by Tsewang Norbu. He had integrated the liturgies of the three sections of the vajra bridge teachings, with the core doctrines of the 100,000 accomplished ones who had attained rainbow bodies. As it carries the key points and special features of each tradition, it is indeed incredible. To those who are doing this practice, and those who have pledged to do it, you are indeed blessed.

Rigzin Tsewang Norbu is recognised by all other lineages as a true incarnation of Namkhai Ningpo (Akasagarbha), who was one of the five main heart-sons of Guru Padmasambhava. Also, he is widely known as an incarnation of Gyamtso Lingpa, one of the 108 tertons. Tsewang Norbu had received various teachings from many great masters and often had visions of different deities and gurus while in meditative samadhi and in states of illusory brilliant light. In these states, they transmitted teachings directly to him. That said, Tsewang Norbu wrote in his own biography: “My lineage and the teachings I transmit — my priority is the dharma given by a human.”

Well, human-to-human transmission is more reliable and less controversial. After all, we are all ordinary people and can only see what is before us. Understandably, some people do doubt transmissions by pure vision.

These are the five features of the Rigzin Lineage:

1. The same teaching could be transmitted to Tsewang Norbu, by different gurus, and integrated with kama teachings (kama: all the teachings given by the Buddha).
2. On many occasions, while in the state of meditative samadhi or in his dream, Tsewang Norbu saw lineage masters bestowing empowerment upon him, or transmitting teachings to him.
3. While in meditative samadhi in yidam practice, Tsewang Norbu personally met his yidam who would again bestow empowerment, and also transmit teachings to him. We may therefore say that this lineage is both wonderful and profound, as it integrates the teachings of kama, terma, and profound pure visions. It is therefore without fault, extremely pure, and one that carries swift and vast blessings.
4. This lineage is one that protects the oral pith instructions that are going to be lost in this world. Tsewang Norbu in his time, had collected many profound oral pith instructions that were about to be lost. In fact, many very secret oral pith instructions today were actually transmitted by Tsewang Norbu, to the practitioners of the different traditions who had requested for them from him. We may therefore say that the Rigzin Lineage is “A Great Treasury of the Oral Pith Instructions of Secret Teachings”.
5. Our lineage pledges to save the beings who are difficult to tame and subdue. This lineage has affinity to such beings because Tsewang Norbu had made a special vow to liberate the beings of this dharma degenerate age, who cannot be saved by other Buddhas and Bodhisattvas, who are greatly deluded, and are hard to tame and subdue.

As said in the White Lotus Sutra which contains the words and teachings of the historical Buddha – Sakyamuni, “Amongst most bodhisattvas, these are the four categories of lazy ones: they vow to be reborn in a pureland, only save the beings who are pure, do not teach the dharma to those with low learning faculties, and only wish to live longer this life. The bodhisattvas with such thoughts are like any other flower, whereas those willing to throw themselves into an evil world are like white lotuses that remain untainted even coming out of the mud. These are truly the Great Bodhisattvas!” Therefore, Tsewang Norbu’s aspiration is akin to that of a white lotus. Amongst bodhisattvas, he is truly, a Great Bodhisattva!