Gyalwai Nyugu

Gyalwai Nyugu – The Reincarnation of Jigme Gyalwai Nyugu


Gyalwai Nyugu (also known as Tsultrim Gyamtso Rinpoche) was born in 1975 at Pema in Qinghai, China. He was endowed with the name Manchoe Gyalbo by Oshe Lama Chengda at the age of three. Osel Rinpoche, who is one of the highest respected Lamas in Tibet, recognised him as a reincarnated tulku. A tulku is a particular high-ranking lama, of whom the Dalai Lama is one, who can choose the manner of his (or her) rebirth. He was ordained and received his novice vow at the age of 14.

At the age of 15, Gyalwai Nyugu went to Seda area in Sichuan and relied on Khenpo Pema Choeyang Shyada (Khenpo Choekyab) who was regarded as Milarepa (who is generally considered as one of the most famous yogis and poets in the history of Tibet) of the time and observed very pure precepts. In six years, he studied many sutras and commentaries on Vinaya (Precepts) and received many empowerments and instructions on the Nyingma tradition from Khenpo Choekyab.

At the age of 21, Gyalwai Nyugu came to Larong Five- Sciences Buddhist Institute, which is nowadays one of the biggest Buddhist universities in the world. From Choeje Jigme Phuntsok, he received extensive teachings on different sects of Tibetan Buddhism, including Nyingma, Gelug, Kadampa, Kagyu, Sakya etc, and studied the teachings of Mipham Rinpoche and Choeje Jigme Phuntsok.

Achuk-GN-1At the age of 26, following the prophecy of Wisdom Dakini, he went to Yachen Gar (Yachen Monastery) in Sichuan. When he met Jamyang Lungdok Gyaltsen Rinpoche (Lama Achuk Rinpoche), tremendous devotion arose in his mind. Lama Achuk Rinpoche was the foremost person of great holiness and virtue in all Tibet. He then served Lama Rinpoche perfectly in the three ways of pleasing the guru, and received many profound teachings from him, especially the empowerments on luminous essence of the mind and instructions in accordance with Longsal and Longchen Nyingtig of Nyingma tradition.

Gyalwai Nyugu practised the pith instructions given by Lama Rinpoche day and night. His practice and realisation has been recognised and highly praised by Lama Rinpoche. He became one of the eminent heart disciples of Lama Rinpoche. Lama Rinpoche recognised him as a reincarnation of Jigme Gyalwai Nyugu. He said, “Jigme Lingpa was one of the heart disciples of Longchenpa and his lineage holder was Jigme Gyalwai Nyugu. Gyalwai Nyugu (born 1975, also known as Tsultrim Gyamtso Rinpoche) is the reincarnation of Jigme Gyalwai Nyugu (born 1765). I give this authentic prophecy to him who possesses the wisdom of knowing all as it is and as it appears. ”

In 2004, in accordance with the Vajra prophecy of Lama Rinpoche, Gyalwai Nyugu successfully revealed the gate of the holy mountain at Domai. Phuba and many other termas were revealed. The auspicious aspirations were made as vast as the ocean for the benefit of the Buddha Dharma and limitless sentient beings.

SONY DSCFrom the age of 18, Gyalwai Nyugu started turning the wheels of the Buddha Dharma both in Sutrayana and Mantrayana to Tibetan and Chinese devotees. From year 2001, following the advice of Lama Achuk Rinpoche, Gyalwai Nyugu has transmitted the teachings of Dzogchen (Great Perfection) to both local and foreign devotees in more than ten countries and regions, including Brazil, Canada, France, Germany, Hong Kong, Indonesia, Japan, Malaysia, Portugal, Singapore, South Africa, South Korea, Thailand, Taiwan, USA and Vietnam.

Gyalwai Nyugu (1975) yearned to undertake a retreat in a cave for life like Jigme Gyalwai Nyugu (1765). However Lama Rinpoche instructed him that he should not stay in solitary practice and that he should compassionately and extensively give the teachings of Dzogchen to sentient beings instead. Therefore to fulfill the wishes of his guru Lama Rinpoche, Gyalwai Nyugu has wholeheartedly transmitted the teachings of Dzogchen to disciples with karmic connections all over the world. By the end of year 2010, he had a vast number of students all around the world.

(Updated: Jan 2015)

Jigme Gyalwai Nyugu


Jigme Gyalwai Nyugu was born in the Wood Bird year (1765) in the Dzachukha valley. As a child, he never had any interest in worldly enjoyments but experienced an unbearable urge to go to a solitary place atop a high mountain and devote himself to meditation whenever he saw rainclouds in the sky and heard the sound of gentle thunder. In his youth he made a pilgrimage to Lhasa and Samyé and other sacred places and received Dzogchen instructions, but was still obliged to accompany his elder brother on business trips. The dishonesty he encountered on such trips filled his mind with revulsion for samsara. Around this time he received teachings from Getse Lama Tsewang Rigdzin Gyatso on Tertön Nyima Drakpa’s Tsasum Sangwa Nyingtik.

Later, when his brother died at the age of eighteen, this more than any other single event turned his mind resolutely to the Dharma. The pressure from his family to marry and assume responsibilities as householder increased, a responsibility that even Getse Lama urged him to accept. His mother, however, counseled him to leave, saying that were he to stay in the region he would only be pressed to fulfill his filial duties. She gave him a piece of silver and some tea and other provisions, and sent him off in secrecy. Eventually fleeing his home, he went to see the Third Dzogchen Rinpoche, before travelling to Central Tibet with Barchung Gomchung Rigdzin.

Not long after they were in Lhasa, a thief conned Barchung out of the piece of silver by pretending to be a monk and offering to exchange it for currency. Gyalwai Nyugu was philosophical about losing their sole source of funds, and fortunately, stating that it was their own lack of merit that disallowed them to use the silver for their religious pursuits.

At Samyé they met with the First Dodrupchen Rinpoche Jigme Trinle Oser who invited them to go to Chimphu and practice with him, but first he suggested that they go meet with his own teacher, Jigme Lingpa, and receive instruction from him. When they reached Tsering Jong and met Jigme Lingpa for the first time, Gyalwai Nyugu writes that for a while all the feelings of this life dissolved and he experienced joy as if he had attained the path of insight. Then for 15 days, Gyalwai Nyugu received the empowerment from the Rigdzin Dupa, the oral transmission of Yontan Dzod and detailed instructions on meditation on Dzogchen according to the maturity of their minds (Min-trid).

Gyalwai Nyugu and Rigdzin Barchung then returned to Samye to Dodrupchen Rinpoche. Dodrupchen Rinpoche travelled with them to meet other lamas and visit other monasteries and sacred places in the area. He received instructions from Jangter, teachings from Pema Shenyen and Chod teachings from Drubchen Tubten Tendzin. While accompanying Dodrupchen Rinpoche to Lhasa, Dodrupchen Rinpoche fell seriously ill on the way and accepted his illness with great joy. This greatly inspired Gyalwai Nyugu. Later at Tsang, for nearly three years, Gyalwai Nyugu went into retreat.

Later, he also returned to Tsering Jong to receive additional instruction from Jigme Lingpa. After receiving the Yumka empowerment, he visited the sacred mountain of Tsari to meditate there. On his way to Tsari, after having given his shoes to a beggar he walked a long way with bare feet, even in snow. His feet became hard and deformed. In such hardship, Gyalwai Nyugu circumnambulated the Tsari Mountain, which takes many days. At one place, sacrificing his own safety, he saved the lives of some people who had been buried in the snow. During this pilgrimage, he continuously experienced all appearances as the Sambhogakaya, the Buddha bodies of light and rays, which appear spontaneously without dualistic concepts.

For 9 months, he meditated in solitude in Tsari. In the beginning he ate a little tsampa 3 times a day with a soup made from the bark of a tree. After some time, he ate tsampa only once a day. When even that ran out, he boiled the old tormas he had offered earlier and drank the soup of it once a day. There after all his sources of food were exhausted. After some time, he was able to see the sunlight even through the joints of his bones. He boiled some nettles and drank the liquid but it injured his throat. In this way, he endured many numerous hardships in his practice.

Then at Ogyen Ling, he went into retreat for 6 months. One day, he went out and looked at the sky in the direction of his teacher, and a strong remembrance of his root master, Jigme Lingpa and other teachers arose in his mind. He prayed to them with strong devotion and experienced a revulsion toward samsara stronger than he had ever felt before. For many sessions, he kept crying and then thinking this to be an obstacle, he contemplated the ultimate nature. For a while, he fell unconscious, when he awakened, he found that all the reference points for his view and meditation were gone. When he reported his experience to Dodrupchen Rinpoche and Jigme Lingpa, Jigme Lingpa was pleased and affirmed that he had realised the ultimate nature.

After several more retreats in east Tibet he returned to Tsering Jong and experienced once more the great joy of seeing the omniscient Jigme Lingpa, who invited him to stay for three years. He explained frankly that he had to go back home because of obligations. He returned to Kham and for twenty years he stayed in caves in the Trama valley in upper Dzachukha, eventually becoming known as the ‘Hermit of Dzachukha’ and Dza Trama Lama. He lived under extremely austere conditions, sometimes under a rocky ledge, or even out in the open. As advised by Jigme Lingpa, he devoted the entire latter part of his life to teaching whoever came to listen, giving empowerments or meditation instructions to all who were devout and sincere. During this period, he gave Patrul Rinpoche teachings on the ngöndro of Longchen Nyingtik no less than 25 times, as well as teachings on Tsalung practice and Dzogpachenpo. His instructions on the preliminary practices are recorded in Patrul Rinpoche’s famous “Words of My Perfect Teacher”.

His Holiness Lama Achuk Rinpoche

17-AchukH. H. Jamyang Lungdok Gyaltsen or Lama Achuk (Also referred to as Khenpo Achuck Brioche or Achiu Kamabu or Lama A-chos) is an incarnation of the great terton Rigdzin Longsal Nyingpo (1625-1682) of Kathok Monastery. He was
the head of the Nyingma Sect in China and one the foremost sources of virtue and great holinesses within Tibet. He was born in 1927 in Trom in Eastern Tibet and spent 43 years in retreat with his master, Tulku Arik Rinpoche.

At the age of eighteen, his mother offered Lama Rinpoche to Chomgy Arik Rinpoche as a personal attendant. Chomgy Arik Rinpoche was a famous master who was recognized as an embodiment of Avalokiteshvara. Lama Rinpoche served Arik Rinpoche with Three Joys for forty-three years. Even in the extreme, difficult time during the famine and the great Cultural Revolution, he did not show any negligence towards his guru. He took over the hardships from his guru from time to time. He realised all the secret meanings in Buddha-dharma based on his root of virtues accumulated in his past lives and more importantly, full faith in his guru.

In 1985, Lama Rinpoche established Yachen Gar (Yachen Orgyen Meditation Monastery) in Changtai District, Palgyu County of East Tibet, in an isolated valley near Ganzi (Kandze) in Baiyu (White Jade) County, in Sichuan Province, China. It is named “ Meditation Monastery” as it concentrates on real practice. Serab Yangdrul Rinpoche said, “Yachen Gar is built on a dragon’s palace. If Achuk Rinpoche (Lama Rinpoche) was not a genuine emanation of Vajrapani, dragon diseases such as smallpox would have spread.” He also prophesised, “If I have to describe how sublime Yachen Gar is, I would say it is the real Orgyen Copper-Coloured Auspicious Mountain from where many mahasiddhas will graduate.”

In the early stage of its establishment, there were only around a dozen disciples studying at Yachen Gar. Lama Rinpoche gave them teachings such as Ngondro (the Preliminary Practices), six Bardo Inductions, Longsal Inductions and Yeshe Lama. His disciples were required to practice four sessions of meditation on Trekchod and Togyal teachings of the Dzogchen Oral Instruction every day. His holiness then took the disciples to see Chomgy Arik Rinpoche to test the results of their practice. Arik Rinpoche praised that they had all recognized their primordial awareness, or Rigpa. From then on His Holiness and Yachen Gar became renowned throughout the world. Disciples started to gather in Yachen Gar from everywhere in Tibet and China in pursuit of such sublime teachings. As the Sangha assembly expanded very quickly, Lama Rinpoche commanded that the monks and nuns live separately along the riverbanks and strictly abiding by the Individual Liberation Precepts. Although famous for its concentration on meditation practice, extensive listening and contemplation are also advocated in Yachen Gar and meditation practice must be guided with understanding of the Dharma gained from listening and contemplation. Even when in his eighties, Lama Rinpoche still kept giving teachings. Blessed by the Buddhas and Bodhisattvas in the pure land of Uddiyana, guided by His Holiness Jamyang Lungtok Gyaltsen, also due to the disciples’ own clean good roots inherited from previous lives, more and more disciples have revealed signs of attaining the ultimate realization and inconceivable achievements in this sacred place where numerous sublime conditions are met. Khenchen Jigme Phuntsog praised many times, “Yachen Gar is a unique place for the transmission of Dzogchen teachings.” Although His Holiness has been recognized as a perfectly enlightened master and renowned throughout the world, he outlined a small part of his achievements to his disciples in order to improve their faith:

“If the master has not purified his own body, speech and mind, he is not able to truly benefit sentient beings like a blind person leading another group of blind people. I am the abbot of Yachen Gar. My body, speech and mind have all been purified. The symbol of purified body is that all the details of bright body mandalas can be clearly seen in my body. The symbol of purified speech is that I can elaborate the true meaning of ‘the inseparability of our own mind and the guru’s’ without any error in my words. The symbol of purified mind is that I myself have fully realized the union of subject and object (the ultimate awareness) and I can make my disciples who have inherent connection with me realize the same vision.

Khenchen Jigme Phuntsog confirmed that I had obtained the same sublime light body as Padmasambhava and Vimalamitra. At that time only few people could see my light body. But several years later, more and more people who had connection and faith in me could see my light body. They saw Manjushri or Vimaramitra in blue cassock or Padmasambhava or the Omniscient Longchen Rabjam in my body. Some thought there might be false visions mixed in such a confirmation method for the disciple’s vision. But that is not so. True is true, false is false.”

Lama Rinpoche is the emanation of Ven Longsal Nyingpo, which contains the strongest blessing power as if we were receiving it from Longsal Nyingpo directly. It has never been contaminated by those who have broken their vows, so the ultimate blessing of transmission is well preserved.

His Holiness lived in Yachen Gar, an encampment of thousands of monks, nuns, and lay practitioners, which he established. This is one of the largest concentrations of Rinpoches and Lamas in the entire world.

Longsal Nyingpo

11-JLPLongsal Nyingpo (1625-1682): Famous terton or treasure revealer of Kathok Monastery. Also known as Rigdzin Longsal Nyingpo or Essence of the Clear Expanse. Believed to be an incarnation of Chokro Luyi Gyaltsen, one of the twenty-five close disciples of Padmasambhava who transcribed and helped Guru Padmasambhava conceal terma treasures. Current nirmanakaya emanation as His Holiness Lama Achuk Rinpoche of the Nyingma Sect.

The Tibet Plateau, land of snow, has been a sacred place for unbroken transmission of Buddha dharma. Numerous emanations of Buddhas and Bodhisattvas have emerged there, like bamboo shoots after a spring rain. The pure streams of their Dharma teachings irrigated the soil of the minds of the local Tibetans. An emanation of Padmasambhava – the great Terton Longsal Nyingpo was born in Litang County of East Tibet where holy symbols of Buddha Dharma can be seen everywhere. During his childhood his family was very poor. He had to look after the herds of a wealthy landlord of the Aku area. At that time he followed Kathog Dampa Gyamtsog and Ga Choejyong Gyamtsog and other great masters. He was given his first dharma name “Wangdza Gyamtsog” when he received the Ripening Empowerment and the teaching of Mahamudra and Dzogchen in Union. He also received the uncommon secret mind transmission of “Gompa Sandtar” transmitted from Ado Genchoe Jyongnie and many other secret teachings. Every day, while herding the stock, he practiced the Dharma. He demonstrated miracles like discovering treasures from rocks and leaving hand and foot prints in rocks. Later he exerted himself to asceticism like Venerable Milarepa in tranquil places like Choelung Cliff for years. During his practice, he witnessed the peaceful and wrathful deities as described in Tantras and was protected and served by all dharmapalas. He then went to Powo to follow the great Terton Rigdzin Duddul Dorje from whom he received the Four Empowerments of the Great Perfection and recognized Rigdzin Duddul Dorje as his root guru. Based on the prophecy in many treasure scriptures, Rigzin Duddul Dorje recognized Longsal Nyingpo as the emanation of two disciples of Padmasambhava-Rangdro Lotsawa and Gyalwa Choeying – in and prophesised that he would reveal many treasure teachings.

Those prophecies became true. Once Ven Longsal Nyingpo gathered a group of monks at the bank of a lake to make a puja offering. At the end of the ceremony, he commanded the monks to beat the drums, strike gongs and chant Padmasambhava’s mantra uninterruptedly. He then walked into the lake with an oil lamp in his right hand. After two or three days had passed he had still not reappeared from the water. Everybody thought he would not return and they stopped chanting. However, seven days later, Longsal Nyingpo emerged from another smaller lake. On another day, he got permission from the King of Litang to discover some treasure in the Zharga Divine Mountain. Hearing of this, some jealous monks created many hindrances along the way. They even placed shoes bottom-up on top of their heads as a destructive sign to his undertaking. However, these lowly actions of these people did not hinder him and instead became an ornament to this treasure finding, as what was revealed was the “Wrathful Guru Padmasambhava Sadhana”. Longsal Nyingpo revealed many treasures and teachings in the Khemelung Dorje (“Unchangeable Vajra”) Divine Mountain. He also demonstrated many miracles like subduing demons and riding a heavenly steed across the sky.

Dzogchen Longchen Nyingtik Lineage Masters

In Tibet´s living wisdom tradition, every scripture, every meditation practice and methods of training the mind, is passed on from teacher to student, and then internalized until it becomes an integral part of that person´s experience. Dzogchen Longchen Nyingtik, also called The Great Perfection, is part of the Nyingmapa school, which is the oldest Tibetan Buddhism tradition. There are two kinds of transmissions. Kahma, or oral lineage, passed on from teacher to student over the centuries, and the miraculous direct lineage of terma or Spiritual Treasures. These were hidden in the eighth century by Padmasambhava and his great woman disciple Yeshe Tshogyal, to be discovered at the appropriate moment in later times.

The preliminary practices of the Longchen Nyingtik, The heart essence of the Vast Expanse is a spiritual treasure first realised by Rigdzin Jigme Lingpa (1729-1798). Jigme Lingpa passed it to Jigme Gyalwai Nyugu, since then, it has become one of the most widely learned practices in the Nyingmapa school.
(Reference from book “Words of My Perfect Teacher” by Patrul Rinpoche and translated by the Padmakara Translation Group)


Dharmakaya Buddha Samantabhadra



Sambhogakaya Buddha Vajrasattva



Nirmanakaya Prahevajra (Garab Dorje)



Manjushrimitra (Jampal Shenyen)



Shri Singha









Guru Padmasambhava



Wisdom Dakini Yeshe Tsogyal



Longchen Rabjam (Longchenpa)



Rigdzin Jigme Lingpa (Longsal Nyingpo)



Jigme Gyalwai Nyugu



Paltrul Ogyen Jigme Choekyi Wangpo



Lungtok Tenpai Nyima



Khenpo Ngakchung (Ngawang Palsang)



Rigdzin Wangchuk Arik Rinpoche



Jamyang Lungtok Gyaltsen Rinpoche (Lama Achuk)



Tsultrim Gyamtso Rinpoche (Gyalwai Nyugu)


Yachen Gar (Yachen Orgyen Meditation Monastery)

yachen-1Located 4000m above sea level, in an isolated valley in Pelyul (Baiyu) County, Garze (Ganzi), Sichuan. The Yachen Gar (“Yachen Monastery” in short or “Yaqing Si” in Chinese) being one of the many Nyingma Sect monastery in China, was established in 1985. Currently, inhabited by more than 7,000 Sangha, is one the larger concentration of nuns and monks in the world. The greater percentage of the Sangha in this monastery are nuns.

Due to the large Sangha population, Yachen Gar is severely lacking in lodgings and retreat facilities. Food, water and clothes are in extremely short supply, electric power is only available from 7pm to 10pm every day. Although living in such difficult conditions, the Sangha have shown remarkable powers of endurance and perseverance. They diligently practice the Buddha Dharma and seek liberation from Samsara.

The Chief Abbot His Holiness Lama Achuk Rinpoche whose paranirvana occurred in 2011, was an incarnation of the great terton Longsal Nyingpo (1625-1682) of Kathok Monastery, who was an incarnation of Amitabha Buddha. He was the head of the Nyingma Sect in China and one the foremost great holinesses and sources of virtue in Tibet. Born in 1927 in Eastern Tibet, Lama Achuk Rinpoche spent 43 years in retreat with his master, Tulku Arik Rinpoche. As a realized Buddhist master, Achuk Rinpoche was regarded as one of the world’s great living exponents of the Great Perfection Teaching.

About Rainbow Body

rainbowbody-Achuk-1His Holiness Lama Achuk Rinpoche showed his great achievement by demonstrating the Great Perfection rainbow body. “Rainbow body” is a phenomenon that when the person dies, his body is transformed partially, or totally into five pure lights. This means either the physical body shrinks to a size much smaller than before, and the skin quality becomes as fresh as that of a newborn baby, or even that nothing is left behind. According to modern science, this phenomenon is hard to understand, but historically it has been well documented .

A teacher or yogi who has acquired the highest forms of accomplishment can manifest “the rainbow body” or “body of light”. It is a body made, not of flesh, but of pure light. The stories of luminosity or saintly radiance are not only popular in Tibetan Buddhism, but also common among Christian saints, Sufis, Taoist sages, Hindu yogis and indigenous shamans.

rainbowbody-2In Tibetan Buddhism it can be realized in three ways; through the practices of Anuttara tantra, the special practices of the Kalachakra Tantra , or through Dzogchen. In Dzogchen, it is the physical mastery state where the trikaya (Nirmanakaya, Sambakaya and Dharmakaya) is in accord and the nirmanakaya is congruent with body mind and the integrity of the mindstream to the heartmind that is realized as Dharmakaya. The corporeal body of the realised Dzogchenpa, which is now hallowed, returns to the primordial energetic essence of the Five Pure Lights of the five elemental processes through the Bardo of Mahasamadhi or parinirvana. This is then projected as the mindstream through the process of Phowa. The realiser of Jalus resides in the timeless, eternal space that is considered a mystery. According to Dzogchen folklore, the attainment of the Rainbow Body is the sign of complete realisation of the Dzogchen view.

rainbowbody-bmcw-3Kathok Monastery, eastern Kham in Sichuan Province, China, has records indicating that over 100,000 within the Kathok lineage achieved this state since its founding in the 12th century while nearby Dzogchen Monastery had 60,000 lineage holders reach such a state since the monastery was established in the 17th century. Both monasteries are of the Nyingma Sect.

One recent case that has been well documented was Baimachaiwan Rinpoche who went into parinirvana on March 10th, 2002. He had demonstrate the perfect rainbow body.

Padmasambhava and Tibetan Buddhism

padmasambhava-1E Ma Ho! The fantastic Dharmadhatu is as broad and boundless as the universe. It is beyond imagination and discrimination by the dualistic consciousness. Due to karma and mental distortion initiated instantaneously, like tides appear in the sea, unlimited physical and mental worlds have emerged like a mirage. All beings have been led into the cycles of living and dying by their karma, which is in turn caused by differential attachments. Therefore, with secret mind transmission, the Five Buddha Families emerged from the awareness of the Primordial Samanthabhadra. And then in response to the karma of all sentient beings, countless Buddhas illusorily emanate from the unshaken rigpa to benefit all sentient beings.

The supreme nirmanakaya Buddha Shakyamuni attained Buddhahood at Bodhigaya in India. From then on, Buddhist Dharma started to spread in this world. Several hundred years later, the second Budddha, Padmasambhava, was born in a lotus in the kingdom of Uddiyana as prophesied by Buddha Shakyamuni. Padmasambhava subdued and converted demons and externalists with his wrathful power and greatly carried forward the Buddha-Dharma in Tibet. Before he left Tibet he predicted that “When the Dharma Ending Age comes, root of virtues will be scarce, Buddha-dharma will be dim and Maras will grow powerful. So I have sealed various Termas (dharma treasures) in the earth, water, fire and air. There will be a lot of Tertons (Treasure finders) who are my emanations. They will reveal these Termas for the benefit of the sentient beings of that time.”

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