Lama Jigmé's Lineage

Not only has this place been blessed as Mount Potala by the lord of refuge Maṇi Lama Thubten Zhiwe Lodrö, but in the fire dog year of the seventeenth Rabjung,  in 2006, the sovereign of saints Lungtok Gyaltsen extolled the Palace of Tratsok as being outwardly the abode of the wardens of the three families,  inwardly the configuration (Skt. maṇḍala) of Cakrasaṃvara and secretly, from among the eight injunctions,  the abode for the accomplishment of Yangdak Heruka. He declared that the mountain behind the monastery was the special place for Śrī Cakrasaṃvara and asserted that vast benefits would accrue if on the fifteenth day of the vaiśākha month  of each year smoke offerings were performed. [...]

The lord of refuge Maṇi Lama Thubten Zhiwe Lodrö

When this sacred place was opened, special indications and interdependent coincidences were witnessed even by common people. [...] Concerning the manner that this place blesses individuals, inconceivable marvellous indications appeared before those sentient beings to be tamed: holy people actually beheld the configuration of Mahākaruṇika  and the faces of the deities of Śrī Cakrasaṃvara, whereas everyone, supreme or lowly alike, saw vibrant designs of the nature of the five lights appear in the sky as marvellous rainbow colours. Not only was everyone able to see rainbow lights appear at night above the stone citadel, but on top of that all could actually hear drums and cymbals, conch-trumpets and clarions, as well the sound of religious recitations coming from behind the mountain. Previously, for those who had dismantled the stone citadel at the time of the reforms, various undesirable indications occurred, and they again found faith and trust in the three jewels. Later, when the teachings were again propagated, on the day the stone citadel was inaugurated, various beautiful rainbow lights appeared in the sky and a rain of auspicious flowers fell from the atmosphere.

As far as this monastery is concerned, the monastery of Gotsang Arik Ragya  was started in the iron dragon year of the fourteenth Rabjung, i.e. 1820, at the time of Tsewang Topgyal, the elder son of Drakpa Gyaltsen, the third generation of the Akyong dynasty. The chief procedures for explanation, accomplishment and activity were brought over when Ragye Yamgo Geshe was invited to be the preceptor and custodian of the teachings for Golok Akyong. Having accepted this responsibility, he newly established the immaculate Geluk tradition. His graciousness in establishing the excellent procedures for the Vinaya’s three bases  is indeed peerless. Later on, the custodian of the teachings Gatralep Nyima Gyurme and the sovereign of saints Samten Dorje, alias Namkag Chöpa, successively preserved them. During the lifetime of the religious king of Akyong, Rinchen Jam, the seventh Paṇchen Rinpoche, Tenpe Nyima (1782-1854), was insistently requested to send an envoy to this monastery. In the earth monkey year of the fourteenth Rabjung, i.e. 1848, Kachen  Yeshe Dorje was sent as the first central tutor. From then onwards the central tutors came uninterruptedly until the reforms of society.  At that time, the chief custodians of the teachings at this monastery were Gangza Sichö Dorje, Drongla Karde, Brongla Chöseng, the preceptor from Mé, Lozang Tenzin, etc. In the fire tiger year of the fourteenth Rabjung, in 1866, the site of the monastery was shifted to the stone citadel of Guya, to Chögar  Lungwa and so forth. At the time of the countess of Akyong, Zugkyi Drönma, the all-knowing Paṇchen Lama, Chökyi Nyima,  in the fire sheep year of the fifteenth Rabjung, in 1907, imparted to this monastery the monastic regulations made by the great Geshe of Ragye Arik; the decree was written in vermillion on yellow silk. From that time onwards, in accordance with this decree, the members of the religious community have been concerned with upholding the doctrine.

Thereafter, when the fifth Dzogchen  Tulku, Thubten Chökyi Dorje (1872-1935), came to Golok Akyong, the countess Zugkyi Drönma presented vast offerings before him. The monastic head and several monks in training were entrusted to Dzogchen Rinpoche. The latter not only named the monastery Dongak Shedrub Chöling, but also appointed the Delok  Konchok Gyaltsen, the re-emanation of Jigme Gyalwe Nyugu,  as the custodian of the teachings.

In the water ox year of the fifteenth Rabjung, i.e. 1913, a monastery was constructed in Tashi Chölung, to the left of the stone citadel of Guya. Towards the end of the life of the countess Zugkyi Drönma, when the site of the monastery shifted, the count of Tratsok was staying in the valley. Furthermore, wanting to know the consequences of the religious government of the countess Ludeu and of Ralo Dorje of Akyong, what he beheld at Dongak Shedrub Chöling was like ambrosia to his eyes. At that time, the tenets and the religious traditions of both the new and ancient schools were found there ecumenically.  If one had to enumerate the holy persons in this monastery, one would not finish counting, and there would be no end to writing about its blessings. To briefly list a few of them, let us mention the sovereign of saints Samten Dorje; the Delok Konchok Gyaltsen, the re-emanation of Jigme Gyalwe Nyugu; the sovereign of mighty ones, the display of Vajrapāṇi, Dorje Dradül; the emanation of Mañjuśrī, Jamyang Nyima; the emanation of the noble and supreme Padmapāṇi,  Maṇi Lama Padmasiddhi, alias Thubten Zhiwe Lodrö, and others: this place has indeed been blessed by the wardens of the three families.
Moreover, the custodian of the teachings of the earlier translations,  the holy lord of the doctrine Khenpo Jigme Phuntsok came to this place and received the directives concerning the six intermediate state as well as the pith instructions for breakthrough (khregs-chod) and crossover (thod-rgal) from Maṇi Lama. Furthermore, Siddhi Lama Shenphen Dewe Nyima bestowed the empowerments (dbang) and scriptural authorizations (lung) for the monthly evocation, as well as for Vajrasattva and Tröma Nagmo. Karma Chakme Jangsem Lingpa and Lama Lodrö Gyatso, alias Matisara, imparted infinite doctrines relating to the sūtras and tantras.

The lord of refuge Lama Pema Samten, who constructed this monastery.

Amdo Geshe Jampal Rolwe Lodrö bestowed a true stream of scriptural authorizations and empowerments. In the iron tiger year of the sixteenth Rabjung, in 1950, Dorje Dradül came here and bestowed the empowerment for the swift path of Amitābha and numerous religious teachings concerning karmic cause and effect. [...] In the water snake year of the sixteenth Rabjung, in 1953, Maṇi Lama Thubten Zhiwe Lodrö taught the preliminaries, the Bodhicaryāvatāra, the directives for the six intermediate states and numerous other doctrines, pertaining both to the sūtras and tantras. Performing the practice of fasting etc.,  he exhorted people towards virtue and erected a stone maṇi citadel.  He also repaired the charnel ground  – his graciousness in all this was immeasurable. There followed a period when the Victorious One’s teachings grievously decayed. In the water pig year of the sixteenth Rabjung, in 1983, the party policy consisted in granting back autonomy to the religious traditions and their devotees. The lamas and incarnations, thinking that it would be profitable to the public, resolved unanimously to build both the earlier and later monasteries.  Tratsok Monastery was decided upon as a place where the religious traditions could flourish. Later, in 1985, the government approval was obtained. The custodian of the teachings, the lord of refuge Lama Pema Samten, as well as Tulku Tsultrim Norbu, having accepted this responsibility, rebuilt the assembly hall. At the end of the wood ox year of the sixteenth Rabjung, Lama Tokden Lodrö Gyatso Rinpoche started the winter teaching session by bestowing the Kunzang Lame Zhalung related to the preliminaries, as well as instructions related to breakthrough and crossover etc., and numerous directives from the sūtras and tantras. In the fire tiger year of the sixteenth Rabjung, i.e. 1986, Khenpo Tsulpo of Arik Ragya Monastery was invited: he established the summer retreat as well as the other procedures among the Vinaya’s three bases, and named the monastery Ganden Chökhor Ling.