Kathog Dampa Deshek Sherab Senge, an emanation of Amitabha Buddha and the authentic manifestation of Manjushri Bodhisattva, entered this world in the second Rabjung Year of the Water Tiger (1122 CE), accompanied by a multitude of auspicious portents and omens. Throughout his life, he exhibited profound erudition, a prodigious memory, and unwavering diligence in Dharma practice. His legacy extends beyond the establishment of centers devoted to study, contemplation, and meditation; he cultivated a vast cohort of monastic and lay practitioners, guiding them to genuine realization through authentic practice. He left behind a remarkable corpus of treatises and commentaries for the benefit of future generations. Even as he approached parinirvana, he earnestly exhorted his disciples to focus on genuine practice and realization, devoting themselves wholeheartedly to spiritual cultivation.
Under his auspicious tutelage, Kathog witnessed an unprecedented flourishing of spiritual attainment, with one hundred thousand practitioners achieving the rainbow body. Driven by his boundless aspiration for the liberation of all sentient beings, at the age of 38 (1159 CE), following the prophetic instructions of his teacher Tsangton Dorwe Gonpo, he chose the sacred land of Kathog to establish a monastery, with the intention that the Buddha’s teachings would endure for a thousand years.
The Kathog Vajra Throne in full view
Kathog Dorje Den, signifying the Kathog Vajra Throne, represents the fountainhead of the Nyingma tradition within Tibetan Buddhism. Its illustrious history spans 865 years, with its monastic network and doctrinal lineages achieving global dissemination. The appellation “Kathog Vajra Throne” derives from a naturally occurring white boulder on Mount Do Ngen’s slopes, bearing the syllable “Ka” in its formation. The topography of this sacred site is imbued with numerous auspicious characteristics, extolled in terma prophecies, where words of praise are showered repeatedly like flowers. Notably, H.H. Terdak Lingpa Rinpoche’s “Concise Historiography of the Twenty-Five Great Sacred Sites of Kham in the Profound Terma” designates it as “Kathog Vajra Throne, preeminent among the sanctified loci of profound spiritual activity.” This site is further distinguished as the practice place of dakini Yeshe Tsogyal, and holds primacy among five sacred sites of paramount spiritual significance. Moreover, it is hallowed as the place where Guru Padmasambhava and his disciples stayed for twenty-five days, personally descending to consecrate and bless it thirteen times.
Vajra Dance at the June Guru Rinpoche Ceremony, Kathog Vajra Throne
Kathog Nyingma Grand Prayer Ceremony at Kathog Vajra Throne
Due to the auspicious circumstances of Guru Rinpoche’s thirteen consecrations, over Kathog Vajra Throne’s nearly 900-year history, many eminent and virtuous masters have emerged to safeguard and transmit the Kathog lineage, including the Thirteen Lamas Family Lineage, the Thirteen Trungpa Family Lineage, and the Thirteen Moktsa Family Lineage, all instrumental in safeguarding and propagating the Kathog tradition. Of particular significance is H.H. Kathog Mahasattva Thrimed Zhingkyong Barchuje Dorje, the heart disciple of Trungpa Namkha Gyatso (the 13th in the Kathog Trungpa lineage), also recognized as the third incarnation of the great terton Tenton Dorje. His elevation to Imperial Preceptor under Emperor Kangxi, marked by the bestowal of a golden dharma crown, inaugurated the Kathog Golden Throne tradition. This esteemed position, primarily held by Kathog Mahasattva Thrimed Zhingkyong, H.H. Getse Rinpoche, H.H. Moktsa Rinpoche, and others, alternated in monastic leadership with eminent and virtuous masters from preceding generations, ensuring the uninterrupted perpetuation of Kathog’s millennial spiritual legacy.
In the contemporary era, luminaries such as Khenchen Gyaltsen Ozer, Kathog H.H. Mahasattva Thrimed Zhingkyong, H.H. Moktsa Rinpoche, H.H. Lhoga Rinpoche, H.H. Jamyang Rinpoche, Khenpo Jangyahng Gyaltsen, Khenpo Asong Dampa, and numerous other Rinpoches have made substantial contributions to Kathog Vajra Throne’s revitalization. Their endeavors have exerted a profound influence on Tibetan Buddhist practitioners globally. Despite experiencing vicissitudes throughout its near-millennial history, Kathog Vajra Throne has persevered, owing to the unwavering dedication of its lineage masters, and continues to illuminate the Himalayan peaks with its spiritual radiance.
Guru Padmasambhava’s prophetic utterance in the terma classic “The Lamp of Luminous Prophecies of Vidyadharas in the Great Assembly of Glorious Deities of the Unsurpassed Heart Essence” states: “Upon the Kathog Vajra Flame Throne, Manjushri shall manifest, wielding the sword of wisdom, designated as ‘Lekshey’, establishing institutes for scholastic and contemplative pursuits, thus dispelling the obscurations within the luminous vajra.” This prophecy pertains to Kathog’s illustrious Khenpo Lekshey Jorden, affirming his status as an authentic emanation of the sagacious and valorous Manjushri Bodhisattva.
Kathog’s venerable Khenpo Lekshey Jorden is additionally recognized as the reincarnation of such distinguished masters as Kadampa Deshek Yeshe Gyaltsen, Jamtui Sherab Gyaltsen, and Horpo Shakya Gyaltsen. From his early years, he exhibited the hallmarks of an exceptional spiritual adept. Subsequently, under Situ Rinpoche’s tutelage, he undertook advanced studies at the Kathog Vajra Throne, attaining perfection in both practice and realization. He then assumed the role of Khenpo at Kathog’s Tantric Institute for seven years, frequently conferring empowerments and imparting teachings to khenpos, throne holders, and monastic communities affiliated with Kathog’s subsidiary monasteries. He achieved mastery in both sutra and tantra, perfected the generation and completion stages of esoteric practice, as well as the sublime teachings of Dzogchen, thus becoming an authentic Vidyadhara of the arcane Mahamudra tradition. A multitude of his disciples attained significant spiritual realizations, and his beneficence extended to innumerable monastic practitioners. His recognized reincarnation is H.H., the Great Precious Lhoga Rinpoche, who stands as the 84th throne holder in the illustrious Kathog tradition.
Kathog Vajra Throne, Lotus Light Palace
The Search for Khenchen Lekshey Jorden’s Reincarnation
To locate Khenchen Lekshey Jorden’s reincarnation, the throne holders of Kathog Monastery conducted multiple prayer ceremonies. In a significant divination ritual, the accomplished master Gyalpa Drapa Rinpoche invoked Palden Lhamo, a principal protector deity, to enter his body. Kyabje Situ Chokyi Nyima Rinpoche then inquired about Khenchen Lekshey Jorden’s rebirth. Palden Lhamo provided a detailed response, confirming the Khenchen’s rebirth in the Gulong Zhamalong area. Upon reviewing this prophecy, Jamyang Khyentse Chokyi Lodro Rinpoche declared: “The reincarnation of Khenchen Lekshey Jorden, as foretold by Tseten Lhundrup, aligns with a noble child born to nomads in Gulong. The father is named Sangdan, the mother Tso, and the child was born in the Dragon year…”
On the vast Zhamalong grasslands of Gulong, there existed an ancient and highly revered Buddhist family known as the Jiangdu Wedo lineage. Approximately 300 years ago, the illustrious Seda Rinchen Galsang Pema Wangchuk Rinpoche was born into this extraordinary family. A branch of this lineage, known as Wedo Zhakchen Chang, later gave rise to the renowned figures Tsunzhub Buchen Choying Rangdrol, the holder of Kathog Monastery’s Nyengyud lineage, and the esteemed Situ Chokyi Lodro Rinpoche. From this branch, a smaller sub-lineage emerged, Wedo Tapa Chang, into which was born Sangdan Rinchen, son of the mighty protector deity of Mount Nyenchen Tanglha. Upon reaching adulthood, Sangdan Rinchen married Sherab Tso, a wise and virtuous Buddhist practitioner.
As the bridal procession of Sangdan Rinchen returned home on horseback, the sky was suddenly filled with vibrant rainbows, and five-colored celestial flowers descended from the azure heavens. Witnessing this rare and wondrous phenomenon, many members of the clan exclaimed, “Such auspicious signs have once again appeared in this family! Perhaps another great master is destined to be born!”
Not long after their marriage, Sherab Tso became pregnant, and her pregnancy was accompanied by a series of auspicious dreams. Free from the usual concerns and afflictions of worldly women, on the 25th day of the first month in the Water Dragon year of the 16th Rabjung cycle—a day particularly auspicious for Dakini Tsok offerings—she gave birth at dawn to a perfectly formed boy, without experiencing any pain. The child was born seated in the vajra posture, head facing upward. His placenta was wrapped around him like a monk’s robe, and a fragrant aroma emanated from his body. Around his waist and legs, there were markings resembling the tiger-skin patterns associated with wrathful deities.
Inside and outside the tent, brilliant seven-colored light radiated, while soft thunder rumbled in the sky. Countless rainbows gathered above, occasionally revealing visions of precious umbrellas and colorful banners. Family members and neighbors who witnessed this extraordinary display were left speechless, filled with awe and wonder. This most auspicious event signaled the birth of H.H., the Great Precious Lhoga Rinpoche, whose arrival, like the rising sun, would undoubtedly illuminate the entire world.
The Youth of Lhoga Rinpoche
Following his birth, the infant boy did not consume any of his mother’s breast milk for fifteen days. This greatly concerned his uncle Genza, who subsequently requested Gensang Peljor Nyima Rinpoche to perform rituals for dispelling negative forces and bestowing blessings upon the child. Upon seeing the infant—his features as luminous and perfect as the autumn moon—Rinpoche smiled and remarked, “This child possesses an exceptionally virtuous nature. He is a precious vessel for the flourishing of the Dharma, with merits as radiant as the sun atop a snow-capped mountain, illuminating all ten directions.” He then joyously performed a special blessing for the infant. Shortly thereafter, Lama Apel Agu conducted the refuge ceremony for the child and bestowed upon him the Dharma name “Sherab Menpa,” meaning “Wisdom Flame.”
From the Kathog side, Situ Chokyi Nyima Rinpoche, after observing that the conditions were ripe in his meditative absorption, sent his close attendant Khenpo Jamyang Gyatsen and Lama Gonpo Dorje secretly to the Golong grasslands. After confirming the parents’ surnames, the child’s zodiac sign, and the indications from the protector deities, the Khenpo and Lama requested to meet the child. The two-year-old child immediately took to the visitors in plain clothes, as if they were old friends. He held the hands of the Khenpo and the Lama, leading them back to his home. Without hesitation, he picked out an iron ring that had belonged to Khenchen Lekshey Jorden from a pile of objects presented by the Khenpo, and skillfully put it on his finger. His actions amazed those present. After a series of examinations, this boy was confirmed as the true reincarnation of Khenchen Lekshey Jorden.
One year later, Kathog Monastery held a grand celebration. Tens of thousands of monks and lay devotees, adorned in festive attire, gathered to welcome the three-year-old reincarnated child back to his ancestral monastery. A magnificent enthronement ceremony was conducted, formally recognizing him as the reincarnation of the Kathog Khenchen Rinpoche. He was bestowed the name Lodro Tenpe Gyaltsen and respectfully addressed as H.H. Lhoga Rinpoche.
Over the subsequent years, the young Lhoga Rinpoche resided with his first root guru, Situ Rinpoche, at the secluded Linggen Sedong Mountain Buddhist Academy, located near Kathog Monastery, where he devoted himself to intensive spiritual training. At the age of seven, due to the changing political and social circumstances of the time, Rinpoche was compelled to return to Yunden Nigyu Monastery in Xinlong County, the residence from his previous incarnation. Upon hearing of his return, the local Buddhist community was overjoyed and organized a grand welcome ceremony, featuring a procession of one hundred horsemen. Once again, a formal enthronement ceremony was held at Yunden Nigyu Monastery, where the young Rinpoche was ceremoniously seated upon the highest throne.
Kathog H.H. Lhoga Rinpoche (center) with many renowned masters from Kham and Tibet
Upon his return to Yunden Nigyu Monastery, Rinpoche, under the care of Lama Gonpo Dorje, attended a local private school during the day and diligently studied the teachings of the Buddha by the light of butter lamps at night. In a remarkably short period, he completed the essential mind-training practices of the Great Perfection (Dzogchen) preliminary teachings, “Words of My Perfect Teacher,” as well as both the common and uncommon preliminary practices of the sutra and tantra traditions.
As the external situation grew increasingly dire, the nine-year-old Rinpoche was assigned to work as a shepherd in a communal cooperative. Despite the hardships, his intrinsically pure wisdom remained unblemished by worldly concerns, and his heart stayed free from afflictions. The young Rinpoche accepted all adversities with a joyful and expansive mind, never allowing the harshness of the times to diminish his bodhicitta—the compassionate resolve to attain enlightenment for the benefit of all beings.
At the age of 14, H.H. was assigned by the cooperative to herd livestock in more remote areas and to cultivate apples and vegetables. During this period, H.H. was accompanied only by Khenpo Rongxiu. In addition to performing agricultural work, the two dedicated themselves wholeheartedly to the study and practice of Buddhism. While engaging in contemplative practice in a dilapidated hut used to guard the vegetable fields, H.H. experienced a direct vision of Manjushri Bodhisattva and received Manjushri’s supreme wisdom blessings. From that moment, H.H. ’s wisdom grew increasingly profound.
Kathog H.H. Lhoga Rinpoche with Guru Khenpo Jamyang Gyatsen
At the age of 21, when the state began to relax its restrictions on religious practice, H.H. , filled with joy, traveled to Changgen Monastery to pay homage to the renowned great master Changgen Arik Rinpoche and the esteemed Khenpo Gyaltsen Ozer of Kathog Monastery. The opportunity to meet these two eminent Buddhist masters and receive their direct transmission of teachings brought unparalleled joy to H.H. . He developed unwavering devotion toward both masters, revering them with the same faith one would hold for the Buddha, and he vowed to rebuild Kathog Monastery with Khenpo Gyaltsen Ozer.
Great Acharya Changgen Arik Rinpoche
Shortly thereafter, H.H. formally entered Kathog Monastery to take Khenchen Gyaltsen Ozer as his root guru. He received the outer Pratimoksha vows and was bestowed the Dharma name: Thubten Tsering Lodro Tenpe Gyaltsen Pelzangpo, which translates as “The Auspicious Banner of the Excellent Discipline and Wisdom of Shakyamuni.”
Left: Kathog Khenchen Ngagi Yangsi Kyabje Sangye Tsering, the reincarnation of the great Nyigma dzogchen master Khenpo Ngawang Palzang; Center: Kathog Khenpo Gyentsen Woeser Rinpoche; Right: Kathog H.H. Lhoga Rinpoche
Upon returning to Kathog Monastery, which had been left in ruins by the tremendous upheavals of recent history, H.H. and the monastic community were forced to conduct their scripture recitations and religious ceremonies in makeshift tents. Determined to restore the monastery, H.H. took the initiative to lead fundraising efforts and adopted an exceedingly frugal lifestyle to support the reconstruction. He would eat only half of his daily ration of flatbread, reserving the other half for the laborers working on the monastery’s restoration. After more than five years of tireless effort, a new main hall of Kathog Monastery was finally rebuilt upon the ruins.
Kathog H.H. Lhoga Rinpoche built Kathog Vajra Throne Great Buddha Hall
The Dharma-Spreading Journey of H.H. Lhoga Rinpoche
While leading the reconstruction of the monastery, H.H. diligently practiced key Nyingma preliminary teachings such as The Three Roots of Nyingtik, The Heart Essence of Longsal Dzogchen, and Words of My Perfect Teacher. With a foundation rooted in correct view and right knowledge, H.H. swiftly completed his study of the exoteric teachings of the sutras. His pure motivation and unwavering dedication to the Dharma quickly guided him onto the unsurpassed Vajrayana path.
Subsequently, H.H. received teachings from many esteemed Nyingma masters, taking the inner Bodhisattva vows and the secret samaya vows through the empowerments of the profound and vast lineages. In the presence of masters from various traditions, as vast as the ocean, he received all the empowerments of peaceful and wrathful deities as well as protectors from the various sections of the Tantras. At the same time, H.H. completed the study, empowerments, and realization of famous Nyingma lineage commentaries, including The General Tantra of the Secret Essence, The Seven Treasuries of Longchenpa, The Hundred Thousand Nyingma Tantras, The Lamp of Faith, The Six Essential Points of the Bardo, Longsal’s Extensive Commentary, and The Four Drops of the Heart Essence (Nyingtik Yabzhi). With his stainless wisdom, H.H. penetrated the profound view and fully realized the state of supreme insight (Vipashyana).
One of H.H. Lhoga Rinpoche’s most important teachers, Changgen Arik Rinpoche, was the heart disciple of the third Dzogchen Longchen throne holder, Khenpo Ngawang Palzang( Aga Wangpo). As the master of the ultimate “ear-whispered instructions” of Dzogchen and one who comprehends the three times (past, present, and future), Changgen Arik Rinpoche confirmed that H.H. Lhoga had realized Dzogchen and could be referred to as a “true Dharma King of the secret teachings.” He then transmitted the root lineage to H.H., granting him the qualification to transmit Dzogchen empowerments and to inherit the essence of this Nyingma tradition. Afterward, Changgen Arik Rinpoche returned to Kathog Monastery for a solitary retreat, during which he personally witnessed various yidam deities appear and bestow their blessings.
One day, Khenchen Gyaltsen Ozer personally visited H.H. in his retreat room and warmly remarked: “Last night, I dreamed of presenting you with many pieces of patterned cloth. This morning, I observed that this is an auspicious sign that you will accomplish many activities. Excellent!” When H.H. completed his retreat, Gyaltsen Ozer Rinpoche was preparing to enter parinirvana. Before passing away, the master gifted H.H. his vajra and bell, crown, sets of gold and silver ritual implements, a statue of Guru Rinpoche, and a carpet. He instructed: “To fulfill the aspirations of Kathog Situ Rinpoche, protect and ensure the flourishing of the two institutes of study and practice, and maintain the periodic rituals of Kathog Monastery. Moreover, transmit teachings to all the affiliated monasteries of the Kathog lineage and to all sentient beings with whom you have karmic connections. Take on the great responsibility of propagating the Dharma, allowing the stainless nectar to pervade the Dharma realm!” Through this, Gyaltsen Ozer Rinpoche conferred the throne empowerment upon H.H., appointing him as the successor of the Nyingma Longchen and Longsal lineages and as the Dzogchen master of these two traditions.
As the heart disciple of Gyaltsen Ozer Rinpoche, H.H., with his unbiased correct view and vajra-like faith and loyalty to his root guru, perfectly completed the practice and realization of all the lineage teachings. As a sign of his realization, H.H. manifested all the qualities of devotion, patience, diligence, purity, compassion, and selflessness.
After Gyaltsen Ozer Rinpoche’s parinirvana, H.H. devoted himself wholeheartedly to handling the final rites of his teacher. After constructing a golden stupa in the main hall of Kathog Monastery to house his teacher’s body, he immediately traveled to Lhasa to pay homage to Guru Rinpoche’s sacred practice sites and temples. At Samye Monastery, Orgyen Mindroling Monastery, Jokhang Temple, Ramoche Temple, Potala Palace, Sera Monastery, Drepung Monastery, Ganden Monastery, Tashilhunpo Monastery, and other holy places, H.H. offered khatas (ceremonial scarves), performed hundreds of thousands of tsok offerings, offered hundreds of thousands of butter lamps, and gilded all the Buddha statues in Samye Monastery and Jokhang Temple. He made aspirations and prayers for all sentient beings, thus receiving profound blessings and auspicious signs.
Kathog H.H. Lhoga Rinpoche with H.H. Khenchen Jigme Phuntsok
Recognizing that the conditions for the Dharma had matured, and with his vast knowledge and realization as perfect as the Buddha’s, H.H. humbly continued his studies while beginning to turn the great wheel of Dharma for the vast sangha in the Tibetan regions.
Due to H.H.’s close and direct reception of teachings in the two great lineages of Longchen and Longsal, coupled with his incomparable merit of genuine practice and realization, he attracted countless beings to engage in diligent practice. Thousands of monastics traveled from afar to seek teachings from him, and in Tibet alone, one hundred thousand disciples received empowerments and transmissions from H.H..
At Kathog Monastery, H.H. bestowed empowerments and practice instructions of the supreme teachings, including The Old Translated Scriptures, Rinchen Terdzo (The Great Terma), Kathog’s Peaceful and Wrathful Deities, and The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo, to venerable masters such as H.H. Shaza Rinpoche, Draga Choju Rinpoche, and the assembled monastics.
Kathog H.H. Shaza Rinpoche with H.H. Lhoga Rinpoche
To repay the kindness of the elders from his hometown in Xinlong County, H.H. successively bestowed oral transmissions and empowerments of Rinchen Terdzo, The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo, The Nyingma Tantras, Jigme Lingpa’s terma teaching The Dzogchen Terma of Nyingtik, and other exoteric and esoteric teachings at Yunden Nigyu Monastery. At the millennium Dharma assembly at Trakgya Chudro Monastery, he gave oral transmissions and empowerments of The Eight Great Manifestations of Guru Rinpoche to over thirty rinpoches and khenpos, including Kathog H.H. Mahasattva Thrimed Zhingkyong, His Venerable Dolo Rinpoche, H.H. Jamyang Rinpoche, and Xinlong Wongpo Rinpoche. At Ripa Monastery, he bestowed The Hundred Peaceful and Wrathful Deities empowerment and oral transmissions to eminent and virtuous masters such as His Venerable Dolo Rinpoche, Achuk Lama, and Siugang Machi. At Tsering Monastery, he transmitted the Rinchen Terdzo empowerment and oral transmission.
Kathog H.H. Lhoga Rinpoche giving empowerments to Kathog H.H. Mahasattva Thrimed Zhingkyong, His Venerable Dolo Rinpoche, and other masters
To benefit sentient beings more extensively, over the years, H.H.’s footsteps covered many monasteries in Tibetan regions. In Golok, Qinghai, at the invitation of the Kathog Dzogchen patriarch Khenchen Munsel Rinpoche, H.H. transmitted the entire profound teaching and bestowed empowerments of Kathog Monastery’s great terma The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo to Munsel Rinpoche’s disciples. Simultaneously, he specially conferred the empowerments of Amitabha Buddha and Amitayus Buddha from the Kathog lineage to Munsel Rinpoche. At Xise Monastery in Mangkang, Tibet, at the request of the abbot Melong Rinpoche, H.H. transmitted the Rinchen Terdzo empowerment and oral transmission to the monastery’s sangha. At Tashi Monastery in Derge, Sichuan, Yuzhu Monastery in Dechen, Yunnan, Chamdo Dharma Monastery in Tibet, and many other places, he bestowed the empowerments and transmissions of The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo to numerous rinpoches and monastics.
Kathog H.H. Lhoga Rinpoche with Contemporary Dzogchen Master of the Nyingma Tradition Achuk Lama
At the invitation of H.H. Shaza Rinpoche, one of the contemporary patriarchs of the Nyingma tradition and a luminary of Kathog Dzogchen, H.H. Lhoga traveled to Kathog branch monasteries in Nepal and other places. There, he bestowed the empowerments of The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo to many rinpoches, lamas, and khenpos, including the reincarnation of Dudjom Rinpoche, Kathog Situ Rinpoche, and Wenpo Rinpoche. He presided over the consecration ceremony for Bero Rinpoche’s monastery and bestowed empowerments and oral transmissions of The Karma Oral Transmission and The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo to the monastics and lay followers at the monastery.
Kathog H.H. Lhoga Rinpoche with Kathog Khenchen Ngagi Yangsi Kyabje Sangye Tsering, the reincarnation of the great Nyigma dzogchen master Khenpo Ngawang Palzang
In 1991, observing that the conditions for teaching in the Han Chinese regions were ripe, H.H. accepted an invitation to Baiyan Monastery in Dayi County to bestow empowerments and teachings to the resident Weiyin Rinpoche and the assembled disciples. Upon arriving at the monastery, miraculous events occurred, such as a large dog actively requesting H.H.’s blessing for rebirth. At the beginning of the empowerment, H.H. personally experienced a pure vision of Guru Padmasambhava, who praised H.H.’s compassionate heart for liberating sentient beings and bestowed full blessings upon him. Due to H.H.’s aspiration power and realized qualities, the vast assembly of Buddhist clergy and laity at the Han monastery immediately developed profound devotion towards H.H. and the supreme Nyingma teachings. H.H. successively transmitted supreme teachings, including The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo, The Five Preliminary Practices, The Avalokiteshvara Practice, and The Supreme Guru Rinpoche Practice to the monastery.
Kathog H.H. Lhoga Rinpoche with Kathog Situ Rinpoche
Afterward, H.H. also bestowed the Kadampa Venerable’s Amitabha Buddha Practice empowerment at Yingxiang Monastery in Qionglai. He was then invited to spread Buddhist teachings and conduct visits to regions and countries, including Tibet, Qinghai, Shanxi, Beijing, Tianjin, Liaoning, Heilongjiang, Shanghai, Jiangsu, Zhejiang, Guangdong, Hainan, Guizhou, Yunnan, Taiwan, Hong Kong, Singapore, Malaysia, Nepal, India, and the United States.
In 2004, H.H. organized the Global Dharma Assembly Commemorating Guru Padmasambhava. Through his tireless efforts, he embodied the vows of all Buddhas and Bodhisattvas to liberate sentient beings, demonstrating unwavering dedication to the path of benefiting others.
In 2015, at Changduo Ke Monastery, a sacred site where Kathog Rinzin Longsal Nyingpo and Kathog Trungpa Namkha Gyatso had previously engaged in practice, H.H. conferred numerous tantric empowerments, including The Complete Collection of Terma Revelations by Tendon Dorje and Longsal Nyingpo. Nearly a thousand recipients attended this auspicious event, including rinpoches, khenpos, yogis, and monastics, with Kathog Trungpa Rinpoche among them.
In 2017, at the invitation of H.H. Situ Rinpoche of Bhutan, H.H. Lhoga Rinpoche traveled to Bhutan to propagate the Dharma. Over the course of half a month, H.H. transmitted the extensive empowerments of Kathog’s The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo to Situ Rinpoche, along with many other rinpoches, khenpos, lamas, and devotees.
Kathog Situ Rinpoche with H.H. Lhoga Rinpoche in Bhutan
Kathog H.H. Lhoga Rinpoche giving empowerments to monks and lay practitioners led by Kathog Situ Rinpoche
Kathog Situ Rinpoche offering a mandala toH.H. Lhoga Rinpoche
In May 2024, over nearly a month at Dragu Chode Monastery, one of the four major branch monasteries of the Kathog lineage in Xinlong County, H.H. bestowed the extraordinary empowerments of The Complete Collection of Nyingma Kama compiled by the great Kathog Khenchen Jangyang Gyaltsen. These empowerments were transmitted to an assembly of nearly a thousand individuals, including rinpoches, khenpos, yogis, monastics, and lay followers from various prominent monasteries.
Empowerments such as The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo and The Complete Collection of Nyingma Kama typically require one to two months to complete, highlighting the immense effort and diligence involved. Despite the arduous nature of these transmissions, H.H., in order to uphold the instructions of the preceding lineage masters and to ensure the awakening and liberation of all sentient beings, consistently and wholeheartedly utilized his own realized qualities to safeguard the integrity of the Dharma assemblies. He dispelled various obstacles and interferences, ensuring the flawless completion of the assemblies’ merit, enabling the faithful to receive profound blessings. Through these efforts, practitioners’ faith in H.H.’s Dharma activities deepened, and their resolve to follow the path of liberation was strengthened.
The Miraculous Manifestations of H.H. Among the People
For a realized being who has attained profound mastery over pure wisdom, miraculous demonstrations are at times displayed to guide and tame ordinary beings who remain fixated on worldly attachments.
When H.H. was a child losing his baby teeth, a nun lama preserved one of the teeth. Several years later, upon examining it, she discovered that several multicolored relics (śarīra) had spontaneously formed on the tooth.
In H.H.’s childhood, a teenage cousin of Lama Jiangga accidentally fell from the second floor of Yunden Nigyu Monastery, breaking a front tooth. As the young girl wept, the young H.H. comforted her, saying, “Do not worry—you will grow a new tooth.” Astonishingly, despite having already gone through the process of replacing her baby teeth, the girl indeed grew a new front tooth.
Kathog H.H. Lhoga Rinpoche restored Yunden Nigyu Monastery and built the Great Magical Net Mandala and Main Hall
As a child, H.H. often herded yaks with Sherab Nyima, a young lama from Yunden Nigyu Monastery. One day, after driving the yaks up the mountain, the two boys stayed at the foot of the mountain, reciting scriptures and playing. In the evening, as they prepared to return home, they realized they had forgotten to gather the yaks. With nightfall approaching, it was too late to climb back up the mountain. Sherab Nyima became distressed and started crying. H.H. reassured him by saying, “Do not worry—I will recite scriptures to help bring the yaks down.” As H.H. began chanting and gathering stones around him, the yaks miraculously descended the mountain on their own, one by one, until they had all returned.
Kathog H.H. Lhoga Rinpoche built the retreat cells at Yunden Nigu Monastery
On another occasion, while herding sheep with an elderly woman named Lemu for the cooperative, they were caught in a downpour and had no firewood to boil water for tea. H.H. gathered wet firewood, blessed it, and it instantly caught fire.
Whenever H.H. lost the key to his residence, he would simply blow a breath of air, and the lock would miraculously open. Once, when a teapot was accidentally broken, H.H. used his saliva to attach the shards together. The teapot was immediately restored and could be used to boil water as before.
During one of H.H.’s haircuts, Draga Rinpoche saved some of his hair and enshrined it. Not long after, the hair began producing radiant, round śarīra relics. When someone in Tibet was possessed by malevolent spirits, others would burn the offered hair of H.H., producing a smoke that, when inhaled by the possessed, would immediately bring them back to their normal state.
Once, H.H. was traveling on horseback to Kaya. Along the way, disciples took photographs of him. When the photos were developed, they revealed that H.H. had appeared to be flying through the air on horseback, with silk drapery and auspicious symbols beneath the horse.
On another occasion, while working atop Mount Akeluopu, black smoke suddenly rose from the ground, transforming into five black-clad riders on black horses. As they charged toward H.H., attempting to capture him, H.H. remained utterly free from anger or fear, maintaining an infinite heart of compassion. Relying on his unwavering faith in the Three Jewels, he ultimately subdued this assault by non-human beings.
The numerous miraculous manifestations exhibited by H.H. during his teachings and practices further attest to his profound realization and accomplishments. For instance, when giving teachings at Yuzhu Monastery in Yunnan, extraordinary phenomena reminiscent of those that occurred years earlier during Situ Rinpoche’s visit—such as the trembling of the earth and the gentle rumbling of thunder—reappeared. During the empowerment, the torma within the “Lotus Flame Mandala” produced various hair-like substances, much to the amazement of the assembly.
During the empowerment of The Complete Collection of Terma by Tendon Dorje and Longsal Nyingpo at Derge Tashi Monastery, a luminous orb the size of a bowl appeared above the mandala. This orb, as bright as a full moon, slowly ascended and circled the mandala three times before merging into it, leaving the disciples in awe.
While teaching the phowa practice at Dola Lelang, seven nuns attained parinirvana on the spot due to the extraordinary blessings they received. Observing that their time of passing had not yet matured, H.H. performed a “life-extending blessing” (tshe thob) and, through his miraculous powers, retrieved the consciousnesses of the seven nuns, allowing them to complete their spiritual journey.
In the autumn of 2001, during the final empowerment of Rinchen Terdzo (The Great Terma) at Tsering Monastery in Xinlong, two vast seven-colored clouds appeared in the sky. Uncommonly, numerous auspicious birds hovered and gathered above the temple’s roof. This rare phenomenon was witnessed by many disciples listening to the teachings outside the hall. As H.H. completed the empowerment and embarked on his journey by car from Xinlong to Chengdu, seven-colored cloud formations followed the vehicle eastward. Many of those traveling with H.H. marveled at this sight when they stopped for a meal in Luhuo.
H.H.’s miraculous displays of blessings and powers not only brought deep reverence and awe from his human disciples, but also compelled non-human beings to bow at his feet.
In one pure vision, the great protector goddess Paldan Lhamo appeared before H.H. and offered him a skull cup filled with fresh blood, vowing to guard him eternally. From that time onward, many auspicious signs of her protective presence frequently manifested around H.H..
During an empowerment at Gonjo Dharma Monastery, a sky-offering ritual was being performed on the grassland. Nearing the end of the ritual, external forces interfered by sending fierce winds, torrential rain, and large hailstones. H.H. instantly blessed the gathering. Thousands of attendees witnessed two giant dragons emerge from either side of H.H.’s chanting tent, soaring into the sky to protect him and the assembly. The clouds parted, the rain ceased, and the red sun shone brightly. After the ceremony concluded, the two dragons gradually ascended into the heavens and disappeared.
H.H.’s miraculous manifestations during pilgrimages left the attending great masters and disciples in awe.
When H.H., along with H.H. Mahasattva Thrimed Zhingkyong, Wenpo Rinpoche, and a group of six, went on a pilgrimage to Mount Wutai, they all harbored deep hope, unsure whether they would have the fortune to encounter the patriarch Pema Lamitsal or Manjushri Bodhisattva. Early in the morning, while climbing the mountain, H.H. led the group. Along the way, they encountered an elderly lama dressed in a blue robe and a Tibetan skirt, holding numerous tsok offerings. Sensing that he was no ordinary person, they approached him. The lama distributed tsok offerings to everyone and gave prayer beads—red beads to H.H. Mahasattva Thrimed Zhingkyong, black beads to Wenpo Rinpoche, and both red and black beads to H.H.. When the lama offered Wenpo Rinpoche tsok, he initially refused, thinking it was unclean. After seeing the others eat the offerings and feel greatly blessed, Wenpo Rinpoche asked for a small portion and tasted it. However, when he sought out the lama for more, the lama had mysteriously disappeared. H.H. Mahasattva Thrimed Zhingkyong later observed and confirmed, “This was a true manifestation of the patriarch Pema Lamitsal.”
While on pilgrimage to India, as H.H. meditated under the Bodhi tree where Shakyamuni Buddha attained enlightenment, a squirrel bit off a piece of bark from the tree and placed it on H.H.’s meditation skirt. H.H. Mahasattva Thrimed Zhingkyong’s brother Sangye and their mother witnessed the entire scene and were astonished. Sangye remarked, “I have been here over ten times with numerous others, but I have never encountered such a miraculous event!”
While visiting the site where Shakyamuni Buddha had once taught the mermaid princess, a white snake appeared. Many locals who witnessed the event were amazed, stating that they had never seen such a snake before.
Those who have the fortune to follow H.H. soon realize that wherever he treads, auspicious signs abound. During a pilgrimage to the Buddhist holy site of Mount Emei, snow fell like flowers from the sky, and the heavens displayed five-colored halos, intertwining harmoniously. When visiting Mount Jizu in Yunnan, they encountered a lama wearing tattered cloth at the summit. After H.H. and his entourage made offerings to him, the lama mysteriously disappeared without a trace. Upon ascending the mountain, the clouds in the sky formed massive Chinese characters for “Buddha” and “Maitreya Buddha,” and many other cloud formations transformed into the likeness of Buddha images. Both Han and Tibetan devotees present were left in awe.
Many of H.H.’s disciples have had similar experiences. Whenever they encountered obstacles in their practice, H.H. would appear in their dreams, bestowing blessings and special instructions, enabling them to overcome their difficulties with ease.
Meritorious Acts in Constructing Supports for the Three Jewels
From the very beginning of H.H.’s long-term residence at Kathog Monastery, he devoted himself wholeheartedly and tirelessly to the reconstruction and flourishing of the monastery. Initially, he co-led the efforts with Khenchen Gyaltsen Ozer to rebuild the grand hall of Kathog Monastery and restore eighteen retreat rooms that had fallen into disrepair. Subsequently, H.H. constructed stupas in honor of the two great patriarchs, Khenchen Gyaltsen Ozer and Khenchen Jangyang Gyaltsen. He also vowed to build thirty-two more retreat rooms, along with complementary structures such as the main halls and dining facilities. Moreover, H.H. initiated the construction of a new four-story Kathog Mahavira Hall, located beside the Liberation Upon Seeing Mandala. This hall, capable of accommodating thousands of both monastic and lay practitioners, was designed to host large-scale Dharma gatherings and has since become the primary venue for the annual Kathog Great Dharma Assembly.
In addition to these major projects, H.H. also undertook the construction and restoration of numerous supports for the Three Jewels at various sites associated with his previous incarnations and other significant monasteries.
For instance, H.H. restored Zupulu Monastery, the sacred site of his previous incarnation, Shaga Gyaltsen, and constructed the new Lotus Light Palace. H.H. also constructed Gelong Monastery in his hometown, including the main hall and prayer wheels as supports for the Three Jewels.
Gelong Monastery
Gelong Monastery
One of H.H.’s notable previous incarnations, Gamo Sherabgya Gyatso, was deeply revered. After his attainment of the rainbow body and subsequent transference, devotees frequently reported sightings of his form in the mountains where he once practiced. In their devotion, they marked the area where they had seen him by encircling it. In response to this, H.H. Lhoga Rinpoche built a monastery at the site of the encirclement, naming it “Rebulei Monastery.”
In 2006, H.H. organized the consecration ceremony for The Great Magical Net of Peaceful and Wrathful Mandala that he had vowed to build at Yunden Nigyu Monastery. Jamyang Khyentse Rinpoche had previously prophesied in his writings that there are four knots in the Tibetan region, and if these knots remain untied, they could prevent Tibet from experiencing epidemics, warfare, famine, and other calamities. Of particular importance was the construction of a Great Magical Net of Peaceful and Wrathful Mandala at the site of the “Nyarong Iron Knot” located in the Bobobagang Mountain range along the Yalong River. This auspicious construction would ensure favorable weather, national peace, and prosperity, and would reawaken the blessings and happiness of the Perfect Kalpa within the human realm. For the well-being of all sentient beings, H.H. adhered to the tantric traditions to meticulously complete this mandala. The merit generated from this undertaking is immeasurable. In The Self-Liberation of the Secret Meaning of Peaceful and Wrathful Deities, it is stated: “Merely seeing or hearing of this mandala, even without actual contemplation or practice, guarantees Buddhahood within seven lifetimes.”
Kathog H.H. Lhoga consecrating the Great Magical Net Mandala
Other Activities Benefiting Sentient Beings
As a renowned master of Tibetan Buddhism and a throne holder of the Nyingma school in the Kham region, H.H. not only committed himself to the ultimate goal of liberating sentient beings but also consistently expressed deep concern for their immediate well-being. For monks and monasteries facing hardships, H.H. was always willing to extend his support. To this day, in addition to sponsoring the education of children from impoverished families and providing care for numerous orphans, H.H. continues to support many elderly individuals without financial means. Furthermore, he has provided long-term support to retreat practitioners at the Kathog Nyingon Retreat Center, the Zupulu Monastery Retreat Center, and the Xinlong Retreat Center.
Conclusion
H.H. embodies the boundless compassion of Avalokiteshvara, shares the unwavering vow of Ksitigarbha, acts with the altruism of Samantabhadra, and possesses the profound wisdom of Manjushri. In his teachings, he adapts to the capacities of his disciples, guiding them with reason and employing skillful means that are both vast and profound. H.H. often instructs his disciples, saying: “The most important things are taking refuge, generating bodhicitta, and having deep faith in the law of cause and effect.” He urges them to follow the traditional sequence of learning, beginning with the preliminary practices and the exoteric teachings.
The Great Precious Lhoga Rinpoche, being inherently pure and undefiled, has perfected all five Buddha qualities—body, speech, mind, qualities, and activities—just as Shakyamuni Buddha did. In his daily life, H.H. exemplifies the qualities of a great scholar, free from any bias. He is humble and eager to learn, calm and astute in his dealings, and approaches his studies with both seriousness and rigor. H.H. embodies the ethical discipline of the Hinayana, the compassionate aspiration of the Mahayana, the inner realization of the Vajrayana, and the vast activities of the Bodhisattva path. He seamlessly integrates the spiritual and the material, as well as life and Dharma, serving as a living example for his disciples at all times.
As the supreme Vidyadhara guru of the Nyingma school of Tibetan Buddhism, H.H. Lhoga Rinpoche is the turner of the flawless and unbroken Kathog lineage, as precious as a golden mala. He is the refuge lord for all sentient beings and the unsurpassed vajra lion. His tireless dedication to the flourishing of Buddhism, and especially to the comprehensive propagation of the Kathog lineage’s teachings, has enabled countless beings to swiftly and steadily ascend the path of liberation and attain the highest realizations. With unwavering determination and relentless effort, H.H. has vowed never to rest until all beings are brought to liberation. May this great endeavor, like the pure waters of the Ganges, continue to nourish the ten directions!
This biography has been compiled from various sources documenting the life of H.H..
