Jetsun Lochen Rinpoche (1865 – 1951) (click to enlarge)

(By Tsem Rinpoche)

Lochen Chönyi Zangmo, better known as Jetsun Lochen Rinpoche (1865 – 1951), was an attained female practitioner of the Nyingma and Kagyu traditions of Tibetan Buddhism. She was believed to be the incarnation of Machig Labdrön, an 11th century Tibetan Buddhist tantric practitioner.

Lochen Rinpoche was born amidst auspicious signs, and the many miraculous events that happened throughout her life indicated that she was a special being who lived her life to benefit others. In learning, she had the good fortune of meeting and studying from other attained Buddhist practitioners such as Pema Gyatso, Khamnyön Dharma Sengey (Dharma Sengey), Taglung Matrul Rinpoche (Matrul Rinpoche), Thrulshig Rinpoche, and Togden Semnyi Rinpoche (Semnyi Rinpoche).

However, she was no stranger to controversy. The dates of her birth and her death alone often have become a subject of dispute. However, for the purposes of this article, we will follow the dating stated in Hanna Havnevik’s book, The Life of Jetsun Lochen Rinpoche (1865 – 1951) as Told in Her Autobiography Vol. 1 and 2.

The biographies of attained beings are written to inspire readers and help them in their practice. There are three types of biography:

• Outer biography (spyi) – contains information about ordinary life events
• Inner biography (nang) – contains information about Buddhist teachings received and given
• Esoteric or secret biography (gsang) – contains information about special dreams, visions, and revelations

The biography of an attained being represents the holy Buddha’s speech. Thus, it is not unusual to see Tibetan Buddhists touch these biographies to their forehead in order to transfer the blessing of the sacred and holy words.

We invite you to read about Lochen Rinpoche and be inspired by her devotion to her Dharma practice, courage, and resulting attainments.

Tsem Rinpoche

Challenging Childhood (1865 – 1877)

Lochen Rinpoche was born in Tso Pema (Rewalsar), North India.

In 1865, Lochen Rinpoche, then known by her birth name as Sonam Peldzom, was born in Tso Pema (Rewalsar) in Northern India, to Penpa Dronma, a Nepali woman, and Thongleg Tashi, a Tibetan man of noble ancestry. Rewalsar was the site where Guru Rinpoche, an 8th century Indian Buddhist sage who brought Buddhism to Tibet, taught Tantra to his consort, Princess Mandarava.

The altar inside Guru Rinpoche’s meditation cave in Rewalsar, India.

Prior to meeting Penpa Dronma, Thongleg Tashi, previously known as Dondrup Namgyal, had served his nephew and an incarnate Lama, Yandro Yonten Tulku, in the U Province in Central Tibet. However, due to being temperamental, he became involved in a conflict with some of the local residents, and had to leave the area.

Dondrup Namgyal ended up in Bhutan where he served another Buddhist teacher, Lama Gangdu. At the time, Lama Gangdu was trying to regain control of the Swayambhunath Stupa in Nepal, of which custody had been lost to the Gorkhalis. It was when Thongleg Tashi worked for him that Lama Gangdu was able to regain control of the stupa.

Swayambhunath Stupa in Khatmandu, Nepal

Because of this fortunate coincidence, he gave Dondrup Namgyal the name Thongleg Tashi, which in Tibetan means ‘good fortune’. After serving Lama Gangdu for several years, Thongleg Tashi moved on to serve an elderly Bhutanese Drukpa Kagyu Lama, named Khaliwa, and his young consort, Penpa Dronma. Not long after, Lama Khaliwa passed away of old age, leaving his widow deeply saddened. One day, Penpa Dronma dreamt of her late husband who gave her the advice:

“As there is no essence connected to the actions of samsara, the time has come (for you) to wander aimlessly through the realms (of the world).”

Havnevik, Hanna. The Life of Jetsun Lochen Rinpoche (1865 – 1951) as Told in Her Autobiography Vol. 2. 1st ed. Unipub, Akademika AS, 1999. Print.

Although at first she had some reservation about leaving her sheltered domesticated life, Penpa Dronma went on a pilgrimage to Nepal, India, and Western Tibet with Thongleg Tashi. Their journeys drew the two closer. Penpa Dronma who had always regretted her childless existence, followed the suggestion of an elderly village woman on how to conceive a son. She collected stones from various holy places and carried them on her back.

She soon began having a series of auspicious dreams, and she felt that her wishes were nearing fulfilment. In one of her dreams, she saw herself washing her hair in a spring alongside a group of women claiming to be from Gyamo Khom. When she looked up, she saw a lama, adorned in Heruka’s attire, watching her.

After having these dreams, Penpa Dronma believed that she had conceived a special male child. In 1865, she gave birth painlessly to Lochen Rinpoche accompanied by a rain of flowers, a slight tremor of the earth, and voices reciting the mantra of Avalokiteshvara, Om Mani Peme Hum. In addition, according to her autobiography, Lochen Rinpoche was born surrounded by the umbilical cord, as if it were a meditation cord. Her legs were half crossed, her hands seemed to be in the positions of holding the ritual drum (damaru) and the bell (drilbu), and her eyes were wide open, looking straight. From her mouth, she clearly expressed A and mani, and her body was decorated with red and white drops (thig le) of bodhicitta (brang sems).

After the birth of the child, the relationship between Thongleg Tashi and Penpa Dronma took a turn for the worse. Thongleg Tashi regularly beat up and mocked his wife for giving birth to a daughter instead of a special son. He berated her for her dreams, and forced the child to stay outside the tent, just because she was a girl.

When Lochen Rinpoche was only several months old, Thongleg Tashi sold his wife for three rupees and his daughter for two rupees. Fortunately for them, Norbu Wanggye, a local chieftain, saved them from a life of slavery.

Initially, Penpa Dronma asked not to be returned to her brutish husband, but Thongleg Tashi was remorseful and pleaded to be at least given the custody of his daughter. Thongleg Tashi went as far as to make an oath to eliminate his violent temper and actions. The three of them reconciled and worked as Norbu Wanggye’s servants for a period of time. Then, they continued on their travels.

A Miracle Foreshadows Lochen Rinpoche’s Future

A more recent picture of Spiti Valley

One day, on their way to Spiti Valley, the family found themselves in front of a huge river with a strong current. There was no bridge or ferry to help them across. Penpa Dronma found a sword at the bank of the river, and took this as an auspicious sign. Before crossing the bridge, she uttered a prayer, saying if her daughter was of use to the Dharma, that they would be able to cross the river. If not, then the river could consume both mother and child.

Penpa Dronma strapped Lochen Rinpoche to her back, entered the water, and proceeded to cross to the other side. Unfortunately, she lost her balance, but before she drowned a miracle happened. A woman came from the sky with a sharp, cracking sound, followed by the mantra of the four classes of dakinis of HA RI NI SA. The woman grabbed Penpa Dronma by the hand and pulled her to the other side.

As soon as they reached the river’s bank, the woman became invisible, and Penpa Dronma cried. After the event, several villagers told Penpa Dronma that they saw a female figure in the sky.

Being Abused by Her Father and Giving Her First Dharma Talk

Machig Labdrön (click to enlarge)

Although he had some affection for his daughter, Thongleg Tashi, continued to have momentary lapses due to his drinking problem. One day, he did not have enough money to pay for his drinks, so he sold Lochen Rinpoche for a handful of silver to a merchant. To save her daughter, Penpa Dronma waited patiently in front of the merchant’s house until Lochen Rinpoche came out. The moment she saw her daughter, she picked her up and ran away. After the incident, Thongleg Tashi made another promise not to sell his wife or daughter ever again.

However, when Thongleg Tashi once again became intoxicated, he told Penpa Dronma that he wished to be separated from her, and proposed to cut their daughter in half so each of them could have their fair share. When she overheard this conversation, Lochen Rinpoche was terrified and ran away. She hid under some thorny bushes.

As she was hiding, Lochen Rinpoche suddenly felt light and blissful. She heard a melodious sound around her. Without her realising it, one week had passed. Her parents and most of the villagers were under the assumption that she had been eaten either by demons or wild animals. When she emerged from her hiding, many children in her neighbourhood were amazed and developed faith in her. Some erected a throne, some prostrated, some pretended to blow trumpets (dung chen), some pretended to beat drums, and some acted as though they were asking for religious instruction. With that, Lochen Rinpoche spoke on the doctrine.

The four-year-old Lochen Rinpoche taught about basic Buddhist practices. She mentioned that Avalokiteshvara is the protective deity of Tibet, and advised the audience to meditate on him and recite his mantra, Om Mani Peme Hum. The villagers promised to recite many of his mantras and to take refuge, and many became religious.

Many people at the time thought that it was harmful for a small child like Lochen Rinpoche to impart Dharma teachings. However, a person named Lochen Gokar, the nephew of an attained Avalokiteshvara practitioner, defended her, saying that the way Lochen Rinpoche recited Avalokiteshvara’s mantra was akin to that practiced by the Lochens, ma ni beggars. Lochen Gokar also declared that the girl was either an emanation of Jetsun Dolma (Tara) or Machig Labdrön.

Although Thongleg Tashi was never really kind to Penpa Dronma, he was capable of acts of goodness toward his daughter. When Lochen Rinpoche was five years old, he took her to a former government official so that he could teach her to read and write, which Lochen Rinpoche did with great ease.

At six years old, Lochen Rinpoche started to give teachings, and gained a sponsor, Khampa Tashi, who was a merchant. Khampa Tashi erected a throne for Lochen Rinpoche and offered a mandala. Every time she gave teachings, many people would gather around her. Lochen Rinpoche continued to teach in Western Tibet and inspired faith in people’s minds.

One morning when the family was taking refuge in a small straw hut, Thongleg Tashi heard a voice singing on the roof. When he looked around, he saw that the voice came from an Indian sadhu, “You are one who sell your children and eat your own flesh and drink your own blood.” The next day, the sadhu came with a burnt rosary. Thongleg Tashi did not see the use of the burnt rosary and mocked the sadhu. That night when Lochen Rinpoche and her father were sleeping, the fire from the fireplace suddenly spread and touched Lochen Rinpoche’s foot. The sadhu came and carried Lochen Rinpoche to a riverbank and advised her to put her foot in the water, and her foot was instantly healed.

Thongleg Tashi thought that the sadhu had stolen his daughter, and he gave chase. When he found them near the river, he ordered the sadhu to put his daughter down. The sadhu did as he was told, went to the other side of the river, and vanished.

Even after all these signs, Thongleg Tashi continued with his drunken ways, causing his family much suffering. One day when he was drunk, Thongleg Tashi threatened to burn down a local house. Those who heard him were outraged and started to beat him until Lochen Rinpoche begged them to stop. The villagers muttered “The father is like a demon, but the girl is like a god; how can this be?”

Lochen Rinpoche’s parents continued to travel with her until 1876. That very year, Thongleg Tashi fell in love with a woman named Ama Droltsho. Penpa Dronma and Lochen Rinpoche decided to let him be and went on to Nepal themselves. Several days later, Thongleg Tashi caught up with them and inquired about their travel plan. Before the mother and daughter were able to respond, Thongleg Tashi said, “If you go East, I’ll head West!” After this, Thongleg Tashi disappeared from his daughter’s life for 20 years.

Meeting Her Root Teacher, Pema Gyatso (1877 – 1889)

The mountain landscape in Kyirong – Lochen Rinpoche had her first audience with her root teacher, Pema Gyatso in Kyirong.

When she was thirteen, Lochen Rinpoche met a nun named Lobsang Drolma, who served in the court of King Mandi. Lobsang Drolma said that her maternal uncle was Pema Gyatso, a personal disciple of ‘the Lord of Refuge’ Shabkar, and now staying in Kyirong. The nun also told Lochen Rinpoche that Pema Gyatso was Lochen Rinpoche’s teacher in her previous lives. Lochen Rinpoche felt moved and was determined to find this lama.

Pema Gyatso or Chime Dorje (1829 – 1890) was an attained Nyingma Lama and a disciple of a famous lama, Shabkar Tsokdruk Rangdrol (1781 – 1851). Pema Gyatso was also a student of Pema Rangdol (1786 – 1838) and Gon Lhakha of Rekong.

Shabkar Tsokdruk Rangdrol (1781 – 1851) (click to enlarge)

Lochen Rinpoche searched high and low for Pema Gyatso’s whereabouts, and was overjoyed when she finally found him. She bought an offering of milk from the nomads who lived nearby and went towards the cave where Pema Gyatso resided. On the way to the cave, Lochen Rinpoche met a nun who was carrying a container full of water, which was an allegory of her future fame. It is said that due to her offering milk to the lama, many years later someone offered her a cow that continuously produced milk for eight or nine years although it bore no calf.

At their first meeting, Pema Gyatso asked, “Where have you come from, who are you, and what is your purpose?” In response to this question, Lochen Rinpoche introduced herself and informed the Lama of her wish to study the Dharma. Pema Gyatso accepted Lochen Rinpoche as his student and advised her to follow the ascetic precepts known as Kadam’s Ten Innermost Jewels.

Lochen Rinpoche received various teachings from Pema Gyatso including the empowerments, explanation, and transmission of Longchenpas’ Heart Drop instructions of Dzogchen or the Great Completion, and one hundred initiations of gCod, the ritual to sever the ego.

One day, Lochen Rinpoche went begging for alms and passed through a small nunnery in Nubri Kog where she met a young nun who gave her milk and a lump of butter. However, the milk was poisoned, and Lochen Rinpoche became very ill after drinking it. During this ordeal, Lochen Rinpoche prayed to her teacher and repeatedly practiced the vase breathing meditation exercise. She eventually vomited the milk in the shape of a poisonous snake. After this, Lochen Rinpoche developed compassion for the nun and all other female poisoners.

After becoming Pema Gyatso’s student, Lochen Rinpoche and her mother stayed in one of the caves in Kyirong. Pema Gyatso treated Lochen Rinpoche harshly in order to break her pride. However, Lochen Rinpoche never lost faith and never doubted his pure intention. Lochen Rinpoche interpreted his actions as skillful methods (upāya) to help her understand the fundamental religious truths.

Jetsun Lochen Rinpoche

On one occasion, when Pema Gyatso was reciting his mantra while his caretaker was drumming, the Lama asked “Who is drumming now? You (female) beggar, it seems to be you!” To which Lochen Rinpoche replied “It was not me, it was the caretaker.” Pema Gyatso became angry. He took a long stick and chased Lochen Rinpoche, who immediately ran and jumped down the stairs.

On another occasion, Lochen Rinpoche was begging for alms, and because many people had faith in her, she received many offerings. Another teacher in the area, Chosang, received far fewer offerings and became jealous of Lochen Rinpoche’s success. Chosang came to Pema Gyatso and reported that Lochen Rinpoche received a lot of offerings because she claimed to be the incarnation of Dorje Phagmo. Later, when Lochen Rinpoche came to him with the offerings, Pema Gyatso accused her of being a deceiver, and proceeded to drag her to the roof, throw her off the roof, and pelt her with different objects. Lochen Rinpoche was frightened, but not hurt. She put her lama’s boot on her head, which has been thrown at her, said a prayer, and went back inside.

When she was 17 years old, Lochen Rinpoche meditated on wind energy and psychic channels. She consulted Pema Gyatso who gave her a text and agreed to guide her. However, during the next day, the lama told her that she should not be doing this practice and asked her to return the text because he had an ominous dream. Instead, Pema Gyatso gave her the practice of Vase-liked Wind meditation and stopped there.

However, when Lochen Rinpoche and several other students went out to beg for alms, Pema Gyatso gave the very teaching that Lochen Rinpoche requested, about how to meditate on the winds and channels. Lochen Rinpoche was very upset when she knew about this. She again requested the lama to give her the teaching. She was overjoyed when Pema Gyatso agreed. She immediately prepared the white shawl and the meditation band that were required to do the practice.

On another occasion, Lochen Rinpoche saw a fellow student, Ani Tshulthrim, steal a coral. Lochen Rinpoche told Emche, another Dharma sister about the incident, and the news reached Pema Gyatso. The Lama called Lochen Rinpoche and scolded her, saying that her first previous offence was when she blamed the lama when saying to Ani Ucho that when many sentient beings take life, bad karma will come to everyone. Her second previous offence, Pema Gyatso continued, was that she had claimed to be Dorje Phagmo, and acted as a deceiver. Now, she had accused Ani Tshulthrim of stealing a coral and told this to everyone, this was the third offence. Therefore, a dog-stamp (khyi dam) would be set on her forehead, she would not be allowed in his presence.

Pokhara in Nepal

Pema Gyatso ordered Lochen Rinpoche and her family to leave for the area called Pokhara in Nepal. Lochen Rinpoche prostrated herself on the floor and begged the Lama to be allowed to stay. When he refused, she left with her mother and two other companions, Tshering Gyalmo and Kathog. On her way to Pokhara, Lochen Rinpoche continued to propagate the teaching of Avalokiteshvara’s mantra and encouraged the people that she met to recite it fervently. Many people responded to her teachings and gave her offerings.

While her journey was not without difficulties, she always managed to overcome them all. One day when Lochen Rinpoche and her companions were begging for alms, her companion Tshering Gyalmo sang a song which had improper words in the Tibetan language. A man in the crowd understood the Tibetan language and was offended. He reported Tshering Gyalmo to the king, and Tshering Gyalmo was arrested. To make matters worse, when Lochen Rinpoche was out to beg for alms, her friend Kathog fell into the river. Lochen Rinpoche prayed to her lama and performed breathing exercises. She also generated the compassionate thought of “May I have the strength to pull all the sentient beings from samsara, the ocean of suffering!”

After that, Lochen Rinpoche jumped into the river to save Kathog, and the two managed to swim and climb onto a big rock. Many people who saw this incident developed faith in her, and a man in the crowd reported the event to the king and told him Lochen Rinpoche was the manifestation of a wisdom dakini. The king was so moved that he released Tshering Gyalmo from prison, invited Lochen Rinpoche and her companions to have an audience with him, and made many offerings to her. After that, the group continued their journey to Pokhara.

After they had reached Pokhara, Lochen Rinpoche continued to propagate Dharma teachings and encourage those she met to recite the Avalokiteshvara mantra. When Lochen Rinpoche informed her travelling companions that she wanted to see Pema Gyatso again, Kathog and Tshering Gyalmo had some reservations about going back because they were afraid of the lama’s scolding, Lochen Rinpoche advised them to not have irreverent thoughts, and to remember the Lama and their religious friends.

Lochen Rinpoche and her companions went to see Pema Gyatso. When they met, Lochen Rinpoche related their travel experiences to her Lama. Pema Gyatso was delighted after hearing her story although he was not too impressed with how Lochen Rinpoche and Kathog had not been hurt when they had fallen into the river.

Not long after their meeting, Pema Gyatso made a fire offering puja, and Lochen Rinpoche presided over the ritual. Because, Lochen Rinpoche was already very famous then, many people had gathered to witness the ritual.

Pilgrimage with Her Root Teacher

Lochen Rinpoche’s pilgrimage route from 1865 – 1904 – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik (click to enlarge)

Not long after, Pema Gyatso and some of his students, including Lochen Rinpoche, went on a pilgrimage to the holy places connected to the saints of Nyingma Tradition such as Padmasambhava, Milarepa, Machig Labdrön, and Padampa Sangye. In addition, Pema Gyatso and his students visited a Sakya Monastery, the Potala Palace, and the three great Gelug monasteries, Gaden, Sera, and Drepung.

One day during their journey, they saw a large rock. Pema Gyatso told Lochen Rinpoche to pierce the rock with a staff. When she did, dog excrement spurted out. Pema Gyatso then hit the stone with his stick, and a sacred relief of Avalokiteshvara’s mantra manifested itself. At that moment, Lochen Rinpoche realised that her lama was not only clairvoyant, but highly attained and could perform many miracles.

For the next several years, Lochen Rinpoche continued to follow her lama and her Dharma brothers and sisters on various pilgrimages around Tibet and Nepal. Sometimes, when the group stopped at barely-inhabited places, they had to eat nettle soup, like Milarepa, and their urine turned blue. In these places, Lochen Rinpoche gave Dharma teachings, and most of the locals usually gave generous food offerings. One time, Lochen Rinpoche received an offering of tea leaves. Because she was unfamiliar with how to treat tea leaves, she thought it was a kind of vegetable. Lochen Rinpoche cooked the leaves, removed all the liquid, and ate the leaves instead.

When the group reached Henang, Lochen Rinpoche entered a meditational retreat in Nagtshel Monastery where she obtained visions of a woman in local costume who invited Lochen Rinpoche to her sacred land. In the vision, many ritual texts appeared. When she awoke, she wrote many of the sacred texts down on slates of birch-bark. Then the teacher Chosang, who had always been jealous of her, appeared and burnt all the birch-bark slates. Lochen Rinpoche cried in desperation, and one of her Dharma sisters, Ani Osel consoled her.

Places visited by Lochen Rinpoche in Central Tibet – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik (Click to enlarge)

Milarepa’s meditation cave

The group continued on their journey through Western and Central Tibet and Nepal, and performed many Dharma activities along the way. They restored a monastery, consecrated a village and monastery, printed a catalog, whitewashed three stupas in Nepal, helped eliminate the custom of killing buffaloes in certain areas, and many other beneficial activities. When the group arrived at Milarepa’s meditation cave, Pema Gyatso stayed there for several months. At some of the pilgrimage places, Lochen Rinpoche saw a statue of Shabkar Rinpoche, Pema Gyatso’s root teacher, and a deep and genuine faith arose in her heart. Lochen Rinpoche even recited a prayer about her spontaneous faith in Shabkar Rinpoche, his disciples, and the Dharma.

Tshechogling Monastery – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

When they reached Lhasa, they met with Dharma Sengey who was engaged in a retreat in Bumpa Ri. Pema Gyatso and some of his disciples, including Lochen Rinpoche, also had an audience with His Holiness the 13th Dalai Lama. They offered him a mandala, and in return the Dalai Lama offered them the transmission of Je Tsongkhapa’s mantra, the Migtsema, and Gaden Lhagyama. The group visited many sacred places in Lhasa. Pema Gyatso and Dharma Sengey stayed in Tshechogling Monastery, while Lochen Rinpoche stayed in a rented house. It is said that from Dharma Sengey, Lochen Rinpoche received the initiation for the transference of consciousness and the transmission of Yu Thog Snying Thig. The group met the 13th Dalai Lama on another occasion to request the transmission of ‘Phags Bstod, the famous prayer to Avalokiteshvara. Lochen Rinpoche met the 13th Dalai Lama on at least three occasions during her lifetime.

His Holiness the 13th Dalai Lama. Lochen Rinpoche met the 13th Dalai Lama on at least three occasions during her lifetime.

One day when Lochen Rinpoche was performing a fire offering puja, she fell asleep. Pema Gyatso saw this, took a ladle and hit Lochen Rinpoche on the head. She felt ashamed, but her mind became clear and her confusion dissipated.

One day in 1889, Pema Gyatso fell ill after eating a pork dish at a patron’s house. Despite all attempts to cure him, he never recovered. Pema Gyatso passed away on February 17, 1889. At the moment of his passing, Lochen Rinpoche saw many rainbows. His death was followed by the passing of Lochen Rinpoche’s other teacher, Dharma Sengey on March 17, 1889.

Ordination, Retreats, and Pilgrimages (1889 – 1904)

After the death of Pema Gyatso, Lochen Rinpoche went to meet with Gyagari Dorje Phagmo and requested to be her student. However, she was rejected. This rejection deeply affected Lochen Rinpoche, and she was determined not to refuse those who needed help in the future. Lochen Rinpoche then turned to a Kagyupa Lama, Matrul Rinpoche, one of the lamas who helped with the memorial rituals for Pema Gyatso, for advice and religious guidance. Matrul Rinpoche became her new root teacher.

Then, Lochen Rinpoche entered into a strict three-year retreat on Hayagriva and Vajravarahi. This was followed by another meditational retreat on gcod. After she had completed the retreat, she made a fire offering puja. During the ritual, a huge stone fell onto the mandala. Later, when she was in Lhasa and had an audience with Matrul Rinpoche, she told him about the falling stone. Her teacher replied that it was a positive indication of realisation.

On her travels to Gangthok, she received several practices from Lama Sangye Tendzin, the disciple of Patrul Rinpoche, that included the Bodhicaryavatara, dNgul ti’ka, sDom Gsum Rab Dbye, BZang Spyod, bShes Spring, Shing Rta Rnam Gnyis, and an oral instruction of Bla Ma Yang Tig. Upon receiving these teachings, Lochen Rinpoche entered into another retreat in Zangyag Drag and then in various caves in Gangri Thokar. It is said that it was here that she imparted the teachings of the Bodhicaryavatara one hundred times to humans, gods, and demons.

Lochen Rinpoche’s meditation cave in Gangri Thokar – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

Her compassion had commanded the respect of not only men, but also animals. One day, when she was meditating in Tewa Cave, she heard the fearful cry of a dog that came to her cave and hid on her lap. Not long after that, a leopard came to search for the dog with the intent to attack it. Lochen Rinpoche, realising that all phenomena were illusions, did not see the need to fear. Lochen Rinpoche meditated on compassion and commanded the leopard to sit on her right. Lochen Rinpoche preached Dharma to them to plant the seed of altruism in their mind streams.

Lochen Rinpoche had several audiences with the 13th Dalai Lama at the Potala Palace.

Around this period, Lochen Rinpoche had another audience with the Dalai Lama. To be allowed to enter the audience room, Lochen Rinpoche brought a chuba made from felt. Once the audience was over, she was summoned yet again by the Dalai Lama. In her second audience, the Dalai Lama offered her tea and kapsey and a big container wrapped in silk cloth. Lochen Rinpoche offered the container back. After that, Lochen Rinpoche met with Matrul Rinpoche and received the teaching Klong Chen Snying Thig and other teachings from the Kagyu tradition.

Lochen Rinpoche decided to be ordained as a novice nun after her teacher, Matrul Rinpoche, advised her that it would be good for her to become a nun. Two days later, Lochen Rinpoche was ordained by Ngawang Tenpe Nyima and received the ordination name of Ngawang Dragpa Namgyal. Although she had been ordained, Lochen Rinpoche kept her hair long to express her allegiance to her tantric path.

At the beginning of their relationship, Matrul Rinpoche was not impressed with the rumours surrounding Lochen Rinpoche’s incarnation lineage. However, this was about to change. One day, Lochen Rinpoche behaved in an unusual way as she was speaking in a language that could not be understood by the local people. Matrul Rinpoche recognised the language as Sanskrit, and that the words muttered contained predictions of future events. Later, Matrul Rinpoche recognised Lochen Rinpoche as the incarnation of Machig Labdrön.

Lochen Rinpoche spent the subsequent period visiting pilgrimage sites or in retreat. Unusual events and miracles continued to happen around her. One day in Zangyag Drag, Lochen Rinpoche entered a six-month meditation retreat. During this retreat, she died and woke up after three weeks. After that, she lamented the following:

“Na mo (prostrate to) Padma ka ra ye (Sanskrit: Karaya). At the great holy sites in general, but especially at Tibet’s five –peaked mountain, under which Guru Pema Jungne’s (Byung gnas) site of meditation called Zangyag Drag is situated, I performed the propitiation ritual to Avalokiteshvara. A boundless compassion for all mother sentient beings arose, so that other beings became dearer than myself. My mind was rendered powerless. May the highest root-Lama who knows look to the suffering of all the sentient beings who are without dharma and feel compassion for all those who have bad karma. Oh the Lama knows! Oh, oh, the Lama knows!”

Havnevik, Hanna. The Life of Jetsun Lochen Rinpoche (1865 – 1951) as Told in Her Autobiography Vol. 2. 1st ed. Unipub, Akademika AS, 1999. Print.

On another occasion, Lochen Rinpoche recited the Avalokiteshvara mantra, and water came out of a cliff surface. Many practitioners in the area used this water to make tea. Because of this, Lochen Rinpoche obtained the nickname of Chudon Kushab or ‘the master who extracted water’.

In the mid-1890s, when Lochen Rinpoche was meditating in Zangri Kharmar, Thongleg Tashi reappeared in his daughter’s life with some food offerings. Lochen Rinpoche revealed to Thongleg Tashi all the derogatory remarks that he had uttered about his daughter along the way, which indicated Lochen Rinpoche’s clairvoyance. Because of this revelation, Thongleg Tashi developed faith in his daughter. In the early 1900s, Thongleg Tashi visited his daughter again in Zangyag Drag, but he was not mentioned in her autobiography after that.

At times, Lochen Rinpoche’s behaviour could be seen by others as strange, and people wondered whether she was mad. Penpa Dronma consulted Matrul Rinpoche, who advised to let her daughter be one who was not like others.

Later, Lochen Rinpoche met Shabkar Tulku Tenpe Gyaltsen who advised her to receive oral transmission and instructions of the Wish fulfilling Gem of Liberation, and to engage in yidam meditation with the objective of obtaining siddhis. When she followed the advice and entered into a meditation retreat, Lochen Rinpoche received many auspicious signs, as if she could see the three worlds in the palm of her hand, her body was light and pleasant, her mind in harmony, her mouth inseparable from song, her arms inseparable from a dancing pose, and her mind inseparable from Samadhi, not being separated from an all-penetrating awareness without middle or end.

His Holiness the 15th Karmapa Khakhyap Dorjé (1871 – 1922) (click to enlarge)

One day, through the power of her thought, Lochen Rinpoche went to Tshurphu to meet His Holiness the 15th Karmapa Khakhyap Dorjé (1871 – 1922). When she arrived, the Karmapa pretended not to recognise her and asked, “What is the name of your region, what is that place, which lama do you rely on?” In response to his question, Lochen Rinpoche sang a song to introduce herself to the Karmapa. After she had finished, the Karmapa mentioned that in the past, Lochen Rinpoche had been the disciple of Jetsun Milarepa. She received many practices from the Karmapa including the empowerment of gCig shes kun grol, Na roc hos drug, and rDo rje’I tshigs rkang. After that, Lochen Rinpoche experienced spiritual clearness and bliss.

One day, Lochen Rinpoche’s body life wind entered into her central channel, and her body started dancing, jumping, and running. When the body suddenly fell and her breathing stopped, Penpa Dronma and her companions thought that Lochen Rinpoche had passed away. They started to prepare for her funeral while lamenting and crying.

Jetsun Milarepa (1052 – 1135 CE)

Although her body was lifeless, her awareness increased nine-fold. Later on she said her consciousness had gone to meet a one-eyed lady who offered to take her to the Pure Land of Padmasambhava. Lochen Rinpoche agreed. When she met with Padmasambhava, he advised her to be the master and teacher of sentient beings. Padmasambhava then blessed her body with his body, her speech with his speech, her mind with his mind. He said many prayers, and she received four empowerments (dbang gzhi). Her body became numb, her flesh moved, and she was shaking. She sang many melodious prayers.

Lochen Rinpoche then went on to visit the six realms and witnessed unbearable suffering in the regions of hell, and decided to meet the Lord of Death. As they met, Lochen Rinpoche told him about her compassion for those suffering in hell, and even though the people there told her to go on her path towards liberation, she requested the Lord of Death to release them.

In response, the Lord of Death advised Lochen Rinpoche about the importance of virtuous actions, praised her merits, and the consequences of good and bad actions. After that Lochen Rinpoche envisioned her body as Avalokiteshvara, her voice as the six-syllable Avalokiteshvara mantra, and her mind as the Perfection of Wisdom, the Diamond cutter, and prayed for the release of the dead from the infernal realms. Due to her powerful entreaties, many beings transmigrated from the realms of hell. Then, Lochen Rinpoche entered her former body and regained consciousness.

In the late 1890s, Lochen Rinpoche met another teacher who would play an important role in her life, Thrulshig Rinpoche. Thrulshig Rinpoche gave her the practice of Yang Ti Nag Po. Lochen Rinpoche joined Thrulshig Rinpoche’s entourage for several years during which time she alternated in receiving instruction from Thrulshig Rinpoche and meditating in the dark. Lochen Rinpoche left the Thrulshig group and returned to Zangyag Drag in 1903.

Encounter with Dorje Shugden

Dorje Shugden

When Lochen Rinpoche visited Dophung Chokhor Monastery in Lhoka, Tibet, famous for its image of a talking Tara, she performed a Tara ritual. As she was about to leave the monastery, Dorje Shugden entered an oracle and told her to bring the key to the grain storage house. Then the monastery gave her approximately 136 kg (299.83 lbs) of grain, and requested her to perform the Tara rituals for one week. However, she was unable to fulfill this request because Lochen Rinpoche was occupied with other matters. Instead, she performed the Tara rituals for one day before she left for an area called Nelphu.

Shugseb Monastery and Semnyi Rinpoche (1904 – 1922)

In the early 1900s, Thongleg Tashi brought a lama named Semnyi Rinpoche to meet with Lochen Rinpoche in Zangyag Drag, but they were not able to meet because she was still in retreat. Later, Lochen Rinpoche’s death-like states and strange behaviour worried her mother. Therefore, Penpa Dronma went to see Semnyi Rinpoche to ask him to care for her daughter.

Shugseb Monastery – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

When the British soldiers under the leadership of Colonel Younghusband entered Tibet between 1903 and 1904, Lochen Rinpoche decided to stay at Shugseb Monastery, which at the time was mostly deserted. At first, Lochen Rinpoche and her companions, who were the female students of the late Pema Gyatso, experienced many difficulties in obtaining permission to stay at Shugseb Monastery from the religious authority at the Gelugpa Beser Monastery. Lochen Rinpoche then asked Matrul Rinpoche for any predictions on her future permanent residence.

The choices included Zangyag Drag, Zangri Kharmar, Shugseb Monastery, and Khareg Jomo Dro. Shugseb Monastery came up as the first choice. At first, only Semnyi Rinpoche and his attendant were given permission to stay at the monastery. To support Lochen Rinpoche, Semnyi Rinpoche said that all the nuns headed by Ani Lochen came here and placed their hope in me. The prediction of Matrul Rinpoche then came true, and eventually, Lochen Rinpoche and her companions were allowed to stay.

Semnyi Rinpoche then became the lama of Shugseb Monastery and moved to the lama-residence above the monastery. Lochen Rinpoche occupied the room of the monastery caretaker. Semnyi Rinpoche gave Lochen Rinpoche the teachings of the Nyingmapa tradition such as Yon Tan Mdzod and Klong Chen Snying Thig. Semnyi Rinpoche advised Lochen Rinpoche to adopt the path of the Hidden Yogi, to hide her body and speech, to stay alone on a desolate mount and cut her relations, as per the advice of Patrul Rinpoche.

Patrul Rinpoche (1808 – 1887) (click to enlarge)

Throughout their relationship as teacher and disciple, Lochen Rinpoche stayed in solitary meditation retreat most of the time. Lochen Rinpoche became the devoted disciple of Semnyi Rinpoche until his death in the 1920s. Semnyi Rinpoche was a terton, the revealer of terma or ancient hidden texts. Lochen Rinpoche realised about her master’s religious attainment when she came to clean Semnyi Retreat place but was not able to find him. This indicated that Semnyi Rinpoche had attained the siddhi of invisibility.

In 1915, Matrul Rinpoche passed away. Before his passing, Lochen Rinpoche had a dream of visiting Matrul Rinpoche and receiving relics wrapped in clothes from him. Upon his passing, one of Matrul Rinpoche’s students, Gangshar Rinpoche came to Lochen Rinpoche with a letter from Matrul Rinpoche that stated Gangshar Rinpoche was the incarnation of Thonyon Samdrup, the son of Lochen Rinpoche’s previous incarnation, Machig Labdrön. Although she had some doubt about her karmic connection with Gangshar Rinpoche, she maintained a relationship with him that lasted until her death.

As she was getting older, Penpa Dronma began receiving invitations from the land of happiness (bde can zhing), and so she moved to a cave near Shugseb Monastery so her death would not bring pollution to the monastery. As a sign of spiritual accomplishment, her body became smaller. During her lifetime, she had recited several hundred million Amitabha mantras. Penpa Dronma passed away in 1909, and she was believed to have lived to be 99 years old.

Jetsun Lochen Rinpoche

After the death of her mother, Lochen Rinpoche was depressed. She was determined to end her own life, and became very ill. Her disciples were worried and invited a doctor to examine her. The doctor concluded that her illness was not caused by a disorder of the elements. The doctor advised the disciple to offer long-life prayers to get rid of the dakinis who were trying to take her to the pure lands. After this advice had been followed, Lochen Rinpoche recovered.

When Lochen Rinpoche was staying at the Shugseb Monastery, her other teacher Thrulshig Rinpoche sent repeated invitations to Lochen Rinpoche to visit him. However, most of these invitations were turned down. Sometime before 1910, Thrulshig Rinpoche came to Shugseb Monastery with some of his students. Lochen Rinpoche performed a ceremony to avert obstacles for him. Thrulshig Rinpoche was pleased with the rituals and sang many religious songs.

In 1915, Thrulshig Rinpoche visited Shugseb Monastery again with a lama named Yongdzin Rinpoche, and stayed in a village near Shugseb because they tried to avoid the exhausting climb to the Monastery. When Lochen Rinpoche refused to meet them because she was in retreat, Thrulshig Rinpoche responded to her rejection by claiming that it was wonderful for her to do a meditation retreat, but strange not to meet her lama when was at her door.

In 1920, Thrulshig Rinpoche sent another invitation to Lochen Rinpoche to visit him in Yamdrog. However, Lochen Rinpoche continued to delay her visit and eventually only sent a nun with a present to her teacher. When the nun came back with the news that Thrulshig Rinpoche had passed away, Lochen Rinpoche deeply regretted her refusal to visit Thrulshig Rinpoche, and performed annual meditations and rituals dedicated to him.

The spiritual guidance of Shugseb Monastery depended on Lochen Rinpoche and Semnyi Rinpoche until one day, when a young girl came to have an audience with both of them and requested to take refuge vows and to be ordained. She was given the ordination name of Ogyen Chodzom. Proving to be a talented and hardworking student, Ogyen Chodzom managed to memorise Tri Kunzang Lama Shelung by Patrul Rinpoche, one of the main Dzogchen texts. Lochen Rinpoche groomed her to be the next throne holder of Shugseb Monastery and gave her more responsibilities.

Because of Ogyen Chodzom, Lochen Rinpoche had more time for retreats. Around this time, Lochen Rinpoche entered into a one-year White Tara meditation retreat. After completing the retreat, Lochen Rinpoche gave a series of teachings to her disciples that included the Perfection of Wisdom Sutra, Sungdu, a collection of precious sutras and tantras, the Seven Treasures of Longchenpa, the songs of Shabkar Rinpoche, and the songs of Milarepa.

While staying at Shugseb Monastery, Lochen Rinpoche mostly lived on ritual cakes that she rolled into small pellets and put inside her soup. She mentioned that this simple dish was more delicious than the noodle soup served to the aristocrats in Lhasa.

The Buddha of Compassion, Avalokiteshvara (click to enlarge)

Before 1920, one of the Shugseb Monastery’s patrons, Sonam Wangdu, and his wife, Wangden, visited. They built a temple inside the monastery complex and pledged to build a statue of Avalokiteshvara. In addition, they requested Lochen Rinpoche and Semnyi Rinpoche to take their daughter to be their disciple. This daughter would become one of the most respected nuns at Shugseb Monastery after Lochen Rinpoche and Ogyen Chodzom. Lochen Rinpoche gave her the name of Thinley Chodron and the vows of lay followers. Semnyi Rinpoche gave her the novice nun’s vows.

On one occasion in autumn, after completing a one-year Phur Pa meditation retreat, Lochen Rinpoche gave her disciples a practice called Khor Das Ru Shan. After that, Lochen Rinpoche became ill and died for a short time. When Semnyi Rinpoche was about to perform the transference of consciousness, his colleague, Tshagu Rinpoche advised not to do so because Lochen Rinpoche’s heart was still warm.

During this experience, Lochen Rinpoche’s mind wandered to many different lands and heard different languages. After she came back to her body, many of her patrons and disciples requested that Semnyi Rinpoche extend her life. Semnyi Rinpoche was irritated, but gave her long life empowerment. After that, he instructed Lochen Rinpoche to promise to live as long as Machig Labdrön, as if she did not, her religious friends would think as if Semnyi Rinpoche had killed her, and start a war against him. After that she fully recovered.

One winter, Semnyi Rinpoche fell ill. During his illness, Semnyi Rinpoche allowed his disciples to perform many long life prayers for him. However, Semnyi Rinpoche passed away in March 1922. Lochen Rinpoche made a prayer for the favourable rebirth of Semnyi Rinpoche and together with his other disciples erected an earth reliquary stupa and a silver reliquary stupa in his honour.

The Head of Shugseb Monastery (1922 – 1950)

The nun cells at Shugseb Monastery – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

Upon the passing of Semnyi Rinpoche, Lochen Rinpoche thought about going on a pilgrimage to Mount Kailash to follow the instruction of her late teacher, Thrulshig Rinpoche. She made secret preparations for this journey, but her plans were found out by several of Semnyi Rinpoche’s disciples. They refused to let Lochen Rinpoche go, and requested her to be the head of Shugseb Monastery. Lochen Rinpoche agreed and accepted the position. Under her leadership, the resident sangha at Shugseb Monastery increased to 300, the number of disciples increased, and thousands of people came to attend her teachings.

Although Ogyen Chodzom took on her responsibilities by giving many teachings and performing religious activities, she chose to leave Shugseb Monastery and became a consort to Dzogchen Khenpo Ngawang Norbu. She wanted to fulfil a prophecy that she was to be the mother of a high lama, against the advice of Lochen Rinpoche and other nuns at Shugseb Monastery. However, she passed away on May 11, 1932, before the prophecy came to pass. Upon the passing of Ogyen Chodzom, Lochen Rinpoche passed her teachings to Thinley Chodron, and she became the teacher of all the nuns.

Jetsun Lochen Rinpoche

In 1933, Lochen Rinpoche recognised the son of Lama Gyurme Kundrol and Ani Jamyang Wangmo as the reincarnation of her late teacher, Semnyi Rinpoche, and gave him many teachings and empowerments.

In 1936, on the advice of a certain Zhago Nangnyer, Lochen Rinpoche invited a lama named Drubchen Dawa Rinpoche to help cure a sick nun. Dawa Rinpoche arrived on February 14, 1936 in simple attire and without any servants. He composed a prayer to the local deity of Shugseb Monastery. When Lochen Rinpoche examined the words, faith instantly arose within her. She requested the teaching on the Hundred Empowerment of Tshe and the teaching of the three yogas. Dawa Rinpoche was successful in curing the sick nun. One night after having an auspicious dream, Lochen Rinpoche was convinced that Dawa Rinpoche was the reincarnation of her late teacher Pema Gyatso, and Gangshar Rinpoche confirmed this conviction.

In 1937, Dawa Rinpoche persistently requested that Lochen Rinpoche put to record her own life story, to which Lochen Rinpoche agreed in the end. As her fame continued to grow, Lochen Rinpoche entertained many important personalities in Tibet who came to her for advice, such as Reting Rinpoche, His Holiness the 16th Karmapa, and the King of Lingtshang. When Reting Rinpoche came for an audience in the late 1930s, Lochen Rinpoche made some incomprehensible statements, which was interpreted as an indication of Reting Rinpoche’s impending political problems. Several years later, Reting Rinpoche lost his position as Regent and eventually died of poisoning in a Lhasa prison in 1947. Both the 16th Karmapa and the King of Lingtshang recognised Lochen Rinpoche as the incarnation of Machig Labdrön and requested teachings and empowerments from her.

The 5th Reting Rinpoche Jamphel Yeshe Gyaltsen (1912 – 1947) who came to Lochen Rinpoche for an audience.

Death and Aftermath

Shugseb Monastery Nuns in Vinaya robes –
Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

Toward the end of her life, Lochen Rinpoche was not able to walk, hear, or see. However, her mind remained alert and, through her clairvoyant abilities, could read people’s thoughts. Even in her old age, Lochen Rinpoche continued to inspire devotion. Lobsang P. Lhalungpa, a Tibetan writer and scholar who visited Lochen Rinpoche in the early 1940s, said that she was an extraordinary woman, small in stature, with a serene face radiating compassion and sensitivity, with only her white hair betraying her age. Her awesome power permeated her visitors’ streams of being, and her teachings and blessings gave inner strength and inspiration. Lhalungpa went on to claim that Lochen Rinpoche was the personification of the great female teachers of Tibet.

One devotee called Lady Nedo recalled that she initially did not have much faith in Lochen Rinpoche, but in 1948, she stayed at her nunnery for more than a month. At Shugseb, people from all walks of life, nobles and businessmen, peasants and nomads, came from Lhasa, Western Tibet (Ngari), Shigatse, Lhoka, Kham, Bhutan, and different villages in the vicinity to visit the monastery. When the pilgrims gathered in the monastery kitchen and the assembly-hall, Jetsun Lochen told the nuns to feed them all. Since her private quarters was so small, the devotees had to wait in line to receive her blessings and advice. She treated everyone alike, making no distinction between high and low. Jetsun Lochen would say, “yar shog, yar shog” or “come in, come in!”

One day, Lady Nedo was invited into her private room at the time of her morning routine when she got ready. She had heard that Jetsun Lochen liked French perfume, and offered her a small blue bottle of expensive perfume which she had bought in Lhasa. Jetsun Lochen was so old she could not move or walk, and when the nuns lifted her naked body, her legs remained in a cross-legged position. When they tried to stretch them out, her legs immediately resumed the meditation position, and there were even bumps on them marked by years of sitting in this position. The nuns changed Jetsun Lochen’s diapers, which were made of soft wool, but even after many days in meditation, her urine did not smell bad. Lady Nedo remarked that she had never seen anything like this, and she had great faith in Jetsun Rinpoche, exclaiming that “She is the real Machig Labdrön, and the real Tara (Goddess of Compassion)!”

In her old age, Lochen Rinpoche was still engaging in four sessions of meditation every day. Before she passed away, she indicated that she would be reborn as a boy in her next life. Lochen Rinpoche passed away on March 13, 1951 amidst auspicious signs, such as rainbows, and a white conch shell manifesting around her right eye.

The nuns at Shugseb Monastery Assembly Hall – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

One of her disciples recorded that she had stayed in the death meditation for one week. According to Jigme Dorje Rinpoche who had known Lochen Rinpoche for most of her life, white and red drops came from the nostrils of her dead body, symbolic of the female and male aspects of existence.

Lochen Rinpoche’s body was embalmed, her face was covered with gold-leaf, and her body was enshrined in the Shugseb Monastery’s assembly hall. Unfortunately, when the Chinese army came, Shugseb Monastery was destroyed, and Lochen Rinpoche’s body was thrown away to the hillside. None of her disciples were able to recover any remains. Amidst all these difficulties, Thinley Chodron insisted on doing her religious practice. She was then imprisoned in Lhasa and passed away there. It is said that her body remained in death meditation for two days following her passing.

In 1953, a boy named Dorje Rabden was born to a patron family of Shugseb Monastery. He was recognised as the incarnation of Lochen Rinpoche. He graduated from Lhasa University in 1981 and worked at a Tibetan radio station in Lhasa. Although Shugseb Monastery was rebuilt in the 1980s, Dorje Rabden continued to lead a lay life in Lhasa and only visited the monastery on several occasions.

Dorje Rabden, the incarnation of Lochen Rinpoche. Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

Jigme Dorje Rinpoche (left) and Dorje Rabden (right) – Source: The Life of Jetsun Lochen Rinpoche (1865 -1951) as Told in Her Autobiography Vol. I by Hanna Havnevik

Addendum: An Account of Lochen Rinpoche’s Experience when She was in Meditation Retreat in 1889

Extracted from: Page 414 – 455 from The Life of Jetsun Lochen Rinpoche (1865 – 1951) as Told in Her Autobiography Vol. II by Hanna Havnevik

Page 414 – Tibetan (click to enlarge)	Page 415 – English (click to enlarge)
Page 416 – Tibetan (click to enlarge)	Page 417 – English (click to enlarge)
Page 418 – Tibetan (click to enlarge)	Page 419 – English (click to enlarge)
Page 420 – Tibetan (click to enlarge)	Page 421 – English (click to enlarge)
Page 422 – Tibetan (click to enlarge)	Page 423 – English (click to enlarge)
Page 424 – Tibetan (click to enlarge)	Page 425 – English (click to enlarge)
Page 426 – Tibetan (click to enlarge)	Page 427 – English (click to enlarge)
Page 428 – Tibetan (click to enlarge)	Page 429 – English (click to enlarge)
Page 430 – Tibetan (click to enlarge)	Page 431 – English (click to enlarge)
Page 432 – Tibetan (click to enlarge)	Page 433 – English (click to enlarge)
Page 434 – Tibetan (click to enlarge)	Page 435 – English (click to enlarge)
Page 436 – Tibetan (click to enlarge)	Page 437 – English (click to enlarge)
Page 438 – Tibetan (click to enlarge)	Page 439 – English (click to enlarge)
Page 440 – Tibetan (click to enlarge)	Page 441 – English (click to enlarge)
Page 442 – Tibetan (click to enlarge)	Page 443 – English (click to enlarge)
Page 444 – Tibetan (click to enlarge)	Page 445 – English (click to enlarge)
Page 446 – Tibetan (click to enlarge)	Page 447 – English (click to enlarge)
Page 448 – Tibetan (click to enlarge)	Page 449 – English (click to enlarge)
Page 450 – Tibetan and English (click to enlarge)	Page 451 – Tibetan and English (click to enlarge)
Page 452 – Tibetan and English (click to enlarge)	Page 453 – Tibetan and English (click to enlarge)
Page 454 – Tibetan and English (click to enlarge)	Page 455 – Tibetan and English (click to enlarge)

The texts above are not being used for any commercial purposes. They are being used for educational purpose only.
Sources:

• McKay, Alex. Pilgrimage in Tibet. Routledge, 2015, http://books.google.com
• Havnevik, Hanna. The Life of Jetsun Lochen Rinpoche (1865 – 1951) as Told in Her Autobiography Vol. 1. 1st ed. Unipub, Akademika AS, 1999. Print.
• Havnevik, Hanna. The Life of Jetsun Lochen Rinpoche (1865 – 1951) as Told in Her Autobiography Vol. 2. 1st ed. Unipub, Akademika AS, 1999. Print.
• Gyatso, Janet and Havnevik. Women in Tibet: Past and Present. Columbia University Press, 2006, http://books.google.com
• Reynolds, David K. Plunging Through the Clouds: Constructive Living Currents. State University of New York Press, 1993, http://books.google.com
• Thondup, Tulku. Incarnation: The History and Mysticism of the Tulku Tradition of Tibet. Shambala, 2011, http://books.google.com
• Willis, Janice. Feminine Ground: Essays on Women and Tibet. Snow Lion Publications, 1989, http://books.google.com
• Jacoby, Sarah. Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro. Columbia University Press, 2015, http://books.google.com
• http://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/ani-lochen
• http://theyoginiproject.org/yoginis-dakinis-dakinis-warm-breath
• https://tnp.org/shugsep-jetsun-the-story-of-a-tibetan-yogini/
• https://en.wikipedia.org/wiki/Machig_Labdrön
• https://en.wikipedia.org/wiki/Jetsun

For more interesting links:

• Three True Stories you must read!
• Kumarajiva – the Great Translator from Kucha
• The Collected Works of H.H Pabongka Rinpoche
• Zaya Pandita Luvsanperenlei (1642 – 1708)
• His Holiness the 101st Gaden Tripa Rinpoche
• Empty Cloud
• The Six Patriarchs of Chan Buddhism
• Danzan Ravjaa: The Controversial Mongolian Monk
• Agvan Dorjiev: The Diplomat Monk
• Jadrel Sangay Dorji Rinpoche
• Excellent Guidelines For Students

Please support us so that we can continue to bring you more Dharma:

If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team