The Biography of Ḍākki Losal Drölma

OPENING PRAISE:
Princess Mandāravā of India,
To raise the Victor’s doctrine to a peak
That at no time dwindles in the Land of Snow,
You emanated intentionally in the heart of Dokham’s maṇḍala.
Noble lady Ḍākki—I bow to you!
CHAPTER 1:
INTRODUCTION
The adept and great being Ḍākki Losal Drölma, also known as the precious Losal Wangmo, was not a descendant of the Refuge Protector Do Khyentse Yeshe Dorje’s patrilineal line.[1] She was, however, his sister, an extraordinary Dharma custodian, and supreme disciple.[2] She spent much of her life living with the Precious Refuge Protector in the same encampment. For such reasons, I have arranged her concise life story.
Since there has not been much written about her, I lack the good fortune to write a story in full. Yet portions of her life story [156] have been arranged in such works as the Refuge Protector’s The Speech of the Ḍākinī: An Autobiography and The Biography of Khyentse’s Signs of Accomplishment.[3] So, I will briefly recount her life story by relying upon these materials.
Losal Drölma’s father was Chökorma Sönam Pen. Her mother was Tsewang Men, the daughter of Dapa and an emanation of Ḍākinī Shaza Khamoche (“Great Devourer of Flesh”).[4] She was born to these two in the Barzhi Nangpa household in [the Pema Bum tribal area] of lower Golok [in Amdo, Tibet].[5]
CHAPTER 2:
HER BIRTH
Ḍākki Losal Drölma entered the womb in the first month of the Water Dog year (1802) of the thirteenth Tibetan calendrical cycle. This time period is evident because the 32nd page of the Sichuan-printed version of the Refuge Protector’s The Speech of the Ḍākinī states: [6]
"One night I had fallen asleep on my mother’s lap, and at dawn, my mother became a red woman with orange matted hair. At first, I was terrified, but then I asked, 'Who are you?'
" 'I’m Dzompa Kyi, daughter of Hūṃkāra the holder of mantra.[7]
Currently I am Shaza Khamoche,
Appearing here as the mother of the Dharma King.
If karma, auspicious connections, and aspirational prayers aren’t diverted,
It’s certain that the sun and moon will rise together over Tibet!' "
"It appears that my parents conceived my sister while we were living at that place."
When this prophetic dream arose, the Refuge Protector Do Khyentse Yeshe Dorje was three years old in the first month of the Water Dog year (1802), while he was living at the Shugchen Tago hermitage, the encampment [157] of the First Dodrubchen Trinle Özer.[8]
Furthermore, during the gestation period following her conception, Ḍākinī Shaza Khamoche, as well as others, clearly prophesized that the daughter, Losal Drölma, was an emanation of Vajravārāhī, mother of all victors, and Noble Tārā. Additionally, while she was in the womb, many wondrous signs occurred that exceeded the imagination. The 38th page of the Sichuan-printed version of the Refuge Protector’s The Speech of the Ḍākinī states:[9]
"I am uncertain if it was real or a dream, but one night an elderly woman appeared before me, bearing a walking stick in her hand. She pronounced:
" 'Kye, son of a noble family!
You, Brahmā’s Divine Flower,[10]
And Tārā Vajravārāhī—
If you three emanations
Protect the welfare of beings in Tibet simultaneously
When the signs of the future degeneration age come to be,
The dying flames of the teachings will rekindle in the borderlands and central Tibet
And the joy and happiness of sentient beings will increase!
But gateways for demonic obstructors exist,
And beings’ merit is of meager supply—
So, no more than two of the three will come to be!
Through the interdependence of skillful means and wisdom
Of the combined, mutual emanations,
Only you and Tārā’s form will manifest.'
"Unexpectedly I replied, 'This is the pronouncement of Yingki Dorje![11] My own emissary of enlightened activity, Tārā Vajravārāhī, must appear in the human world. It’s okay if the other cannot come. It’s even all right if the emanation is a combined form.'
"The old woman came and kneeled [158] before me. A light ray radiated from her heart; out of nowhere, a guru clothed in the attire of a treasure revealer appeared. He melted into the light of the old woman’s heart, becoming a crystal vajra. Then the manifest orb of light melted into itself, and a blue woman rushed forth from the tip of a light ray. The light rays from the old woman’s heart caused the woman to dissolve into light, becoming Green Tārā, the size of a bean.
"I looked at my mother and perceived her as the person who had earlier said, 'I am Shaza Khamoche.' [Green Tārā] then entered the crown of my mother’s head.
" 'Since it’s said that connecting auspicious occasions is a great enhancement [to any situation],' the old woman commented, 'it is excellent that this has become just so.' Chanting SUPRA TIṢṬH VAJRA YE SVĀHĀ, she touched my mother’s head and mine one time each with her staff and vanished. When I woke from my dream, a deity had possessed my mother, causing her to say all sorts of things.
"That night my mother dreamed that a woman came carrying a turquoise statue of a deity with its right leg extended, but its left leg was not visible. 'In all the realms of the universe, there is no Noble Tārā other than this. You must keep it safe!' Saying this, the woman placed it on my mother’s lap, and it dissolved into her heart. After that, sparks of light flickered in and around my father’s house, and from time to time, they encircled only my mother.
"Others derided her saying, 'Isn’t this your deceptive magic? This is a sign of sorcery!' While several [159] remarked, 'This is a gyal provocation!'
"In any case, because of oaths previously sworn, my sister had to accompany the great sage, just as a shadow follows one’s body, and accomplish enlightened activity. For this reason, since entering my mother’s womb, she was sure to be born in cyclic existence."
When Do Khyentse was sixteen years old in the Wood Pig year (1815), while in retreat in the Resplendent Turquoise shrine room on the second floor of Samye Monastery, he experienced a vision in which the knowledge-holder Jigme Lingpa came before him.[12] Jigme Lingpa prophesized that the Precious Refuge Projector was his blessed emanation and Ḍākki Losal Drölma was [one of his] body emanations. The 90th page of the Refuge Protector’s The Speech of the Ḍākinī states:[13]
"One night a frightful guru clad in white with matted hair bound up in a topknot about one cubit high appeared. Da-dum and sil went the skull ḍamaru and a bell that he bore as he danced about in numerous countenances:
" 'Now, upon the peak of Cāmaradvīpa’s Glorious Mountain,
The saṃbhogakāya Stainless Teacher
Is professing the Dharma to karmically-endowed retinues.
After twenty human years have come and gone,
On the eight rākṣasa islands, for the span of seven years,
He will teach the supreme, secret teachings of union and liberation.
Then from the peak of the mountain, the summation of all,
He will [160] teach the Great Perfection
To the manifest sage, Drimé Özer, and retinues of hundreds of thousands.
By the power of aspirational prayers, a blessed emanation will descend
And the Dharma will fall like rain in lower Dokham.
At that time, you, fortunate one, will be liberated in the dharmakāya
And have control over the secret sky-cache of mind treasures—
It is certain the two-fold benefit will be spontaneously accomplished!
My own emanation, Ḍākkima,
Will take care of the Formless Ḍākinī teaching cycle.
I and the emanation will mix as one experience into the ground of being,
And your service will be completed. This is certain!' "
Dodrubchen Rinpoche Jigme Trinle Özer and other great beings also gave many confirming prophecies that Ḍākki Losal Drölma was indeed an emanation.
Losal Drölma was born at dusk on the tenth day of the tenth month in the Water Dog year (1802) of the thirteenth calendrical cycle. A great many marvelous sights accompanied her birth. The 39th page of the Refuge Protector’s The Speech of the Ḍākinī states:[14]
"At dawn of the tenth day of the tenth month, OṂ TĀRE TUTTĀRE TURE SVĀHĀ was heard resounding, and green light spilled forth from the house. On that day, a rainbow appeared in the sky, and many vultures flocked en masse above the village. Looking downwards, I saw five vultures perched atop our house.
"I laid down for a short nap that day. Whether or not it was a vision or a dream, I am uncertain, but a rainbow and a pavilion of light appeared in the expanse of the sky. A dark blue [161] deer crowned with a single golden horn sat in its center. As rainbow light emanated from its body, it proclaimed:
" 'The human realm I roam,
In a form arisen from the saṃbhogakāya.
Seizing a body of light endowed with the essence of primordial wisdom,
I shall teach the signs and symbols of Dharma,
Liberate beings through a variety of skillful means,
And make all my relationships and associations meaningful.'
"Right at that moment I awoke, and my grandmother said to me, 'There’s a sweet fragrance here in this house today. It’s high time your mother gave birth. So, isn’t an emanation bound to be born as your little brother?'
"During the evening that night, the entire house sparkled with red light, rainbow light swirled, and all sorts of other phenomena occurred. My sister was born during the early night’s wrathful period. That night I was put upstairs.
"The following morning, I came down to see her. She was in a dark room in the inner part of the house, but the whole place was suffused with five colored rainbows. I saw several small deities of various colors that were only the size of a finger span, many looked like human girls. Then, in the center of a swirling rainbow, I saw a green-glowing infant.
" 'Are you my sister?' I asked. 'Oh, oh,' she replied as she grabbed my hand, smiling. Taking a second look, I realized the small girl was holding my hand."
This event occurred in the Water Dog year (1802) when the Refuge Protector was three years old while his family was living at the Barzhi [162] Nangpa household in his fatherland.
CHAPTER 3:
TRAVELING TO LHASA IN CENTRAL TIBET
When Ḍākki Losal Drölma was two in the Water Pig year (1803), as the elder Dodrubchen Jigme Trinle Özer instructed, the Precious Refuge Protector Do Khyentse Yeshe Dorje, Ḍākkima, and their entourage began their journey to Drigung Til Monastery, traveling in the direction of Lhasa in central Tibet.[15] Eventually they made their way from Golok and arrived at Dzogchen Monastery in Derge, where they set up camp in the Rudam Orgyan Lhalung valley.[16] While camping there, they visited the monastery and religious objects of body, speech, and mind, in addition to meeting the Fourth Dzogchen Rinpoche Namkhe Mingyur Dorje and many tulkus and khenpos from whom they imbibed the nectar of the teachings.[17]
Subsequently, they accompanied the elder Dodrubchen to Derge and moved their camp to Chölung Dong.[18] In the capital, they partook in the nectar of the teachings from [the First] Katok Situ Chökyi Senge, [the Third] Shechen Rabjam Paljor Gyatso, [the First] Gotsa Chogtrul Jampal Samten Gyatso, and many other khenpos and tulkus.[19] Most notably, they received the empowerments and oral transmissions for Longchenpa’s Seven Treasuries and the Nyingtik Yabzhi from the elder Dodrubchen Rinpoche Jigme Trinle Özer.[20] They also conferred the throne ceremony for the Precious Refuge Protector, from which the teacher [Do Khyentse Yeshe Dorje] and his retinue became a source of auspiciousness.
Eventually, they continued their journey to central Tibet, accompanied by a welcoming party [163] from Drigung Monastery, in addition to a Derge escort. They reached Drigung Yangri Gar, and after some time, they traveled and lived in such places as Drigung Dzongsar.[21] It was at this time that they made many spiritual connections with the two Zhabdrungs and others. Having arrived at Drigung Monastery, the knowledge-holder Jigme Lingpa’s consort [Gyalyum Drönkar] and the attendant Özer Taye came from Tseringjong and met Do Khyentse, Ḍākkima, and their companions, to whom they extended an invitation [to Tseringjong].[22]
At that time, Losal Drölma’s previous propensities awoke, and she put forth many questions to Jigme Lingpa’s consort and the attendant Özer Taye, concerning various stories of the Tseringjong residence and other things. This delighted Jigme Lingpa’s consort and Özer Taye. Özer Taye lauded her saying, “There is no doubt that this girl is also an emanation of our Lama and Refuge Lord [Jigme Lingpa]!” The 58th page of the Refuge Protector’s The Speech of the Ḍākinī states:[23]
"During those times, my sister adored nephew Özer and Jigme Lingpa’s consort from an early age. Since she enquired about various things from the past, his consort felt an intense attachment to her. Nephew Özer Taye recalled, 'My excellent Refuge Lord (Jigme Lingpa) said that he’ll display a variety of emanations and promised to attain the state of a mahāmudrā knowledge-holder. Since there are bound to be several variations of his emanations, it’s without a doubt that this girl is a manifestation of his three secrets. So, it would indeed be good if she were to stay with [164] his consort for a time.'
"However, my parents replied, 'Our boy is already a tulku. If we were to offer you two our daughter, then we wouldn’t be able to contain our immense sorrow upon our return home!' "
Then Ḍākkima relied on both Drigung Refuge Protectors and remained at the Drigung residences for three years.
When she was four in the Wood Ox year (1805), after living at Drigung Monastery, Ḍākkima returned with her parents to Golok, her fatherland. Living there for some years, she relied on Dodrubchen Rinpoche and learned the alphabet, reading, and writing while receiving various streams of empowerment and transmission. Nevertheless, it is apparent that she was led back to her fatherland on account of her paternal and maternal uncles’ deep faith in and attachment to worldly affairs. The 74th page of the Refuge Protector’s The Speech of the Ḍākinī states:[24]
"While my sister traveled to Lhasa and back, she spent a few years in the presence of lamas and experienced the awakening of previous habitual tendencies and some incomplete visions. But our paternal and maternal uncles forced my parents and sister, along with our property, to return to our fatherland. Because of the land and companions [being unconducive], my sister’s pure visions vanished for some time." [165]
CHAPTER 4:
LIVING IN SUCH PLACES AS GOLOK
When Ḍākki Losal Drölma was eleven years old in the Water Monkey year (1812), she lived in Golok. That year the Precious Refuge Protector went to stay in Dodrubchen’s camp following his time at Drigung Monastery, during which the siblings had the opportunity to meet and speak with each other. The 74th page of the Refuge Protector’s The Speech of the Ḍākinī states:[25]
"I arrived at Do Gongma in upper Golok and met some locals but most importantly my mother and my sister."[26]
When she was fourteen in the Wood Pig year (1815), Ḍākkima once again prepared to go with the Precious Refuge Protector to Lhasa in central Tibet. But she did not receive the elder Dodrubchen’s permission. It seems for that reason, she remained in her fatherland just like she had done before. The 86th page of the Refuge Protector’s The Speech of the Ḍākinī states:[27]
"The elder Dodrubchen remarked, 'If your sister went to Lhasa with you, it would be excellent for you. But it appears that the both of you wouldn’t return, so it’s better to postpone such a journey.' "
Ever since Ḍākkima was young, it is clearly stated in the beginning, middle, and end of the Refuge Protector’s autobiography that she was integral in assisting him in accomplishing enlightened [166] activity. According to Ḍākkima’s biographical accounts, as mentioned above, in addition to other sources, she did not have the fortune to engage in extensive learning and contemplation before the age of fifteen.
CHAPTER 5:
TRAVELING TO KATOK MONASTERY FOR STUDY AND CONTEMPLATION
When Ḍākki Losal Drölma was fifteen in the Fire Bird year (1816), as the elder Dodrubchen instructed, she set off with the Precious Refuge Protector, Gyi Lung Tugchok Dorje, and others to Katok Monastery and Getse’s monastic seat of Drago Hermitage, for study and contemplation.[28] From Getse Mahāpaṇḍita Gyurme Tsewang Chogdrub they perfectly obtained streams of [167] empowerments, oral transmissions, and instructions.[29] These included the empowerment for The Sūtra Which Gathers All Intentions and the empowerments and oral transmissions for The Magical Display of the Peaceful and Wrathful Deities, Yangdak Heruka, The Union of the Buddhas, Emptying Saṃsāra's Depths, Vajrakīla, and the three lineages of the Kagyu.[30] In addition to these, they received a stream of oral transmissions—namely, various commentaries on the Guhyagarbhatantra, Ka Dampa Deshek Sherab Senge’s collected works, Kunzang Ngedön’s collected works, and Getse Mahāpaṇḍita’s collected works.[31] They also received empowerments, transmissions, and instructions for the Guhyagarbhatantra, Madhyamaka collections, and the presentation of the philosophical systems, all from the master. Moreover, they acquired many lines of empowerment and oral transmission from Katok Drimé Zhingkyong, Mogtsa Rinpoche [Chöying Dorje], and others.[32] The 116th page of the Refuge Protector’s The Speech of the Ḍākinī states:[33]
"That autumn, I went to beg for barley alms in Dzirkala, and when I came back my sister and mother arrived at the Lord Lama’s residence from Golok.[34] There were more than ten of us who traveled to Katok Monastery: my sister and I, Gyiling Chogtrul Tugchok Dorje, Lord Lama’s nephew Tobgyal, nephew Longsal, and attendants."[35]
For more than a year, Losal Drölma extensively studied and contemplated in various places, Katok Monastery, for example. Following this, she returned to Dodrubchen’s camp. The 118th page of the Refuge Protector’s The Speech of the Ḍākinī states:[36]
"For a short while, my sister returned to Lord Lama once again."
Since that time, she relied on Dodrubchen Rinpoche as her primary lama, receiving an ocean-like number of empowerments, oral transmissions, instructions, and advice for sūtra and mantra teachings. She lived at Dodrubchen’s camp up to the time of his passing.
CHAPTER 6:
LIVING IN THE CAPITAL OF DERGE
When Ḍākki Losal Drölma was eighteen in the Earth Rabbit year (1819), she [168] and the Precious Refuge Protector Do Khyentse Yeshe Dorje traveled together to Lhundrubgang in the Derge capital.[37] While Do Khyentse Yeshe Dorje was in a retreat at Lhundrubgang, Ḍākkima, Jigme Losal, and others served as his attendants.[38] The 125th page of the Precious Refuge Protector’s The Speech of the Ḍākinī states:[39]
"Having been granted permission to remain in retreat for a period at Lhundrubgang, I exerted myself in the practice of approach and accomplishment of the deity. I only had three religious companions with me at that time: my sister, the previous Omniscient One’s direct disciple, Jigme Losal, and my personal attendant, Kunzang Tendar."[40]
At that time, the Refuge Protector sent Ḍākkima to conduct a feast offering in the valley above the capital Lhundrubteng. When she was there, a ḍākinī appeared before her and spoke many symbolic teachings—the ḍākinī proffered her own urine Losal Drölma and a bowl brimming with green ambrosia. By imbibing these, Ḍākkima’s mind-stream was blessed, an extraordinary blissful joy was induced in her, and she became victorious over the battling, hindering hordes. The ḍākinī sent Losal Drölma back to Do Khyentse Yeshe Dorje with tales of symbolic teachings, a protection cord, and sacred items. The 126th page of the Refuge Protector’s The Speech of the Ḍākinī states:[41]
"One day, I sent my sister with several materials for a feast. I told her to offer them to that old woman in the upper valley, so my sister and her attendant [169] set out on their way. They found an old woman with hair whiter than a conch shell, draped in a tattered robe, asleep in a stone enclosure. My sister gave her the meat, beer, roasted barley flour, and a few other gifts, saying, 'These are for you from the Tulku.'
" 'Ha! Ha!'