Ngulchu Dharmabhadra

Ngulchu Dharmabhadra (dngul chu d+harma b+ha dra) was born at Rongto Chukmo in Tsang Yeru (gtsang gyas ru'i cha rong stod phyug mo) in 1772, the water-dragon year of the thirteenth sexagenary cycle. His family were poor shepherds; his father was Tashi Peljor (bkra shis dpal 'byor) and the mother was called Khandro Pelkyi (mkha' 'gro dpal skyid). He had an elder brother called Tamdin Wangyel (rta mgrin dbang rgyal).

The boy who would later be known as Dharmabhadra started learning reading and writing at the age of eleven from his uncle Genpo Lhabu (rgan po lha bu). Because of his poverty he had to practice writing on smooth slates found in the mountains while watching his flock of sheep; he was later known for his beautiful handwriting.

In 1785, at the age of fourteen, he enrolled in Tashi Gephel Ling Monastery, where he received preliminary ordination from Lobpon Lobzang Gyeltsen (slob dpon blo bzang rgyal mtshan) who gave him the name Lobzang Tsering (blo bzang tshe ring). Later in the same year he was granted the lay vows (dge bsnyen) followed by novice vows (dge tshul) by Khechen Ngawang Dorje (mkhas chen ngag dbang rdo rje, d.u.) at the monastery.

Responding with deep sorrow to the death, within a year, of his brother, mother, and maternal aunt, at the age of nineteen Lobzang Tsering sought out the life on a true renunciate, and moved to Ngulchu Hermitage (dngul chu ri khrod) where, at the age of twenty, he received the vows of fully ordained monk from Lobpon Yeshe Peldrup (slob dpon ye shes dpal grub, d.u.). Presumably he received the name Chokyi Zangpo (chos kyi bzang po) at this time, from which his more familiar name is derived, Dharmabhadra being the Sanskrit of Chokyi Zangpo.

He received many teachings from Lobzang Kalzang Chogyel (blo bzang skal bzang chos rgyal, d.u.) for about a year. He then decided to pursue further studies and, between the age of twenty-two and thirty-two he frequently resided at Tashilhunpo (bkra bshis lhun po), the seat monastery of Panchen Lamas. There he received teachings on various subjects and topics from a number of eminent masters including Drongtse Lobzang Tsultrim ('brong rste blo bzang tshul khrims, 1745-1800), Guge Yongdzin Lobzang Tendzin (gu ge yongs 'dzin blo bzang bstan 'dzin, 1748-1813), and Drubwang Kelzang Chogyel (grub dbang skal bzang chos rgyal, d.u.).

In addition to teachings on religious subjects, Dharmabhadra thoroughly studied grammar, poetry, Sanskrit phonology, composition, and related topics under the tutorship of Jedrung Lobzang Gedun (rje drung blo bzang dge 'dun, d.u.).

Having become a renowned scholar, residing primarily at Ngulchu Hermitage, he engaged mostly in intensive meditation beginning at the age of thirty-five and continuing until he drew his last breathe. He did visit other hermitages and monasteries, such as Druzin (gru dzin), where he gave teachings and attracted a large number of students. Some of his important disciples include his nephew Ngulchu Yangchen Drupai Dorje (dngul chu dbyangs can grub pai rdo rje, 1809-1887) who composed the root-texts of Tibetan grammar that are still in practice; Khenchen Ngawang Nyendak (mkhan chen ngag dbang snyan grags, d.u.), Tulku Losel Tenkyong (sprul sku blo gsal bstan skyong, b. 1804) and Dechen Tulku Lobzang Tsultrim (bde chen sprul sku blo bzang tshul khrims, d.u.), and Sanggye Tenpel (sangs rgyas bstan 'phel, 1817‑1884).

Dharmabhadra composed many important texts covering various subjects such as sadhanas for various deities such as Yamāntaka, commentary on empowerment, mind-training, poetry, grammar, and letter writing, and so forth. Among them are some very important texts on Tibetan grammar that still serve as the root and reference texts. His biography mentions that he had a total of one hundred and eighty-five written works that are collected into ten volumes.

Ngulchu Dharmabhadra passed into nirvana in 1851, the iron-pig year of the fourteenth sexagenary cycle, at the age of eighty, at his residence in Ngulchu Hermitage. His nephew and disciple, Yangchen Drupai Dorje took the full responsibility for the traditional cremation, organizing nirvana-prayer and also building a silver reliquary in his memory.

Sources

Blo bzang chos grags and Bsod nams rtse mo. 1988. Dngul chu d+harma b+ha dra. In Rtsom yig gser gyi sbram bu, vol. 3, pp. 1478-1479. Xining: Mtsho sngon mi rigs dpe skrun khang.

Don rdor and Bstan 'dzin chos grags. 1993. Gangs ljongs lo rgyus thog gi grags can mi sna. Lhasa: Bod ljongs mi dmangs dpe skrun khang, pp. 903-905.

Dbyangs can grub pa'i rdo rje. 1970. Dus gsum rgyal ba kun gyi spyi gzugs bka' drin gsum ldan rje btsun bla ma thams cad mkhyen pa d+har+ma b+ha dra dpal bzang po'i rnam par thar pa zhwa ser bstan pa'i mdzes rgyan. Delhi: Ngawang gelek demo

Grags pa 'byung gnas. 1992. Gangs can mkhas grub rim byon ming mdzod. Lanzhou: Kan su'u mi rigs dpe skrun khang, 452-454, ba 1198-1200.

Khetsun Sangpo, editor. 1973. Biographical Dictionary of Tibet and Tibetan Buddhism. Dharamsala: Library of Tibetan Works and Archives, vol. 6, pp. 87 ff.

Nor brang o rgyan. 2006. Dngul chu d+harma b+ha dra. In Nor brang o rgyan gyi gsung rtsom phyogs bsdus, pp. Beijing: Krung go'i bod rig pa dpe skrun khang.

Samten Chhosphel
August 2010