Todays conversation takes place at Rinpoche’s residence in Bhutan, where she shares advice as well as her experiences being an emanation of Vajravarahi, a treasure revealer, diviner, and a manifester of miracles.
Rinpoche spends most of her time in the Zhemgang District at her monastery for nuns and monks that is also a home to orphans, elders, physically unable and terminally ill people who want to devote their life to the dharma.
Thank you to both Karma Lhazom, who you’ll hear offering the English translation of Rinpoche as well as to Tshering Tashi who offered the initial translation during our meeting.
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Time notes:
00:00:00 Introduction
00:01:59 Being the Incarnation of Vajravarahi
00:03:45 Intention and Action
00:05:56 Being a female tulku
00:06:38 No shortcuts
00:11:40 Revealing treasures
00:16:47 Why Rinpoche stopped teaching
00:22:00 Pure dharma
00:22:00 Manifesting miracles
00:25:49 Obstacles and karma
00:32:00 Divination through Dreams
00:34:00 Practicing carefully and properly
00:37:00 A message to great masters
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Khandro Dorje Phagmo Rinpoche’s Biography
from the Dorje Phagmo Foundation website
Dorje Phagmo (Skt: Vajravarahi; lit: Thunderbolt Sow) is the wrathful form of Vajrayogini, known as the foremost, supreme queen of all dakinis and a divine consort of Heruka Chakrasamvara (Khorlo Demchok). She is the Samantabhadri of wisdom, activities, and accomplishments, and therefore known throughout as the “Mother to all Buddhas”—the Ultimate Refuge for all deities, practitioners, and meditators of the Buddhadharma.
The five principal spiritual consorts of Guru Padmasambhava were emanations of Dorje Phagmo: Mandarava from Zahor, an emanation of body; Yeshi Tshogyal from Tibet, an emanation of speech; Sakya Devi from Nepal, an emanation of mind; Kalasiddhi from India, an emanation of quality; and Tashi Kheudren from Bhutan (known as Mon in those days), an emanation of activity.
The prophecy of the birth of the present incarnation of Dorje Phagmo was made by none other than the great 20th century yogi Lama Sonam Zangpo (1888–1982). In 1974, Drubthob Thangthong Gyalpo Rekey Jadrel Rinpoche shared the following prophecy with Dudjom Jigdrel Dorje Rinpoche, Dilgo Khyentse Rinpoche, Kalu Rinpoche, and other realized masters
The current incarnation of Dorje Phagmo, Farchen Zangmo, was born in the village of Kabesa in Bhutan’s Punakha District, on the full moon of the second month of the year of the Iron Monkey (1980). Her biological parents were Tandin Gyeltshen and Lhachoe Droelma. Her birth was preceded by many auspicious signs, among them her mother saw in her dream a ray of light hit the womb. The light emanated from a golden statue of Dorje Phagmo, bestowed by a monk who was believed to be a manifestation of Guru Padmasambhava.
Dorje Phagmo was born in a forest, where her mother and two cousins had taken their cattle for grazing. Her birth was welcomed by rainbows encircling the Sun and illuminating the spot where the birth took place. On the same spot, her mother and cousins described a dharlam—white clouds resembling the path of a sacred ceremonial scarf—and a sprinkle of rain, which is considered highly auspicious. A nearby small pond where she was taken to be bathed turned a milky white.
At the moment of her birth, Dorje Phagmo was found to be clean, with peculiar birthmarks and imprints all over her body. Since no one could read or understand the imprints, the child was initially assumed to be a bad omen. Some concluded that the child might be a witch or an evil spirit who could bring misfortune upon their village. Villagers even warned her parents to dispose of the baby as soon as possible. Fortunately, Dorje Phagmo’s grandfather stood firm beside her and was resolute in her defense. As she grew up, Dorje Phagmo performed miracles, which amazed the villagers and eased their earlier apprehensions.
The first important moment in her life came when the caretaker of the Royal Stable shared the news of her birth and the young girl received an audience with the fourth king of Bhutan, Jigme Singye Wangchuck (r. 1972–2006). The king, upon seeing the unique imprints on her body, told the parents that the baby bore marks resembling that of Dorje Phagmo. The parents were commanded to take good care of the child and to maintain good hygiene. They also received a soelra (a special gift) from the monarch.
When Dorje Phagmo was just 15 months old, she expressed the need to leave her biological parents and fulfill her prophesy. A teenage girl from the same village agreed to carry her to the capital, Thimphu, a place where neither had been before.
They set out from Kabesa for Thimphu on foot, a journey that requires crossing Sinchu La, a mountain pass some 3,300 meters above sea level and which normally takes two days. It has been said that the two girls were able to complete the passage in just four hours and that the guardian deities of Dorje Phagmo journeyed along with them and even carried them.
When the two children reached Langjukphakha in Thimphu, the elder girl did not know where to go. Dorje Phagmo, however, pointed to the opposite hill and asked her companion to head toward it. This is the location of the nunnery Zilukha Lhakhang, which was then under the guidance of the 16th Drubthob Thangthong Gyalpo Rekey Jadrel Rinpoche. The story also goes that a day earlier, Drubthob Rinpoche saw in a vision the arrival of Dorje Phagmo. The nuns of Zilukha Lhakhang had been ordered to arrange a ceremonial welcome for Dorje Phagmo. But rather than the expected religious figure accompanied by a retinue of attendants and disciples, they were astonished to see a young girl arrive bearing small baby.
Thereafter, Dorje Phagmo lived under the sacred care and protection of Drubthob Rinpoche and his consort Yum Dolkar at Zilukha Lhakhang. This became her first place of learning and Drubthob Rinpoche and Yum Dolkar were her first spiritual parents.
She received initial teachings in the Dharma, and blessings and empowerments from Drubthob Rinpoche himself. Although her identity was kept a secret, many people and especially great Buddhist masters from Bhutan, India, Nepal, and Tibet visited her after having visions and revelations of her birth. Drubthob Rinpoche named her Farchen Zangmo (Farchen: Transcendental; Zangmo: Lady of Auspiciousness).
When Dorje Phagmo was two years old, Drubthob Rinpoche passed away. Two years later, Drubthob Rinpoche’s consort, Yum Dolkar, departed Zilukha Lhakhang and thereafter Dorje Phagmo lived through a series of difficulties.
Some 18 months later, she traveled to Darjeeling in India. She was not yet six years old. There she received transmissions and studied at Sonada Gompa under Kalu Rinpoche (1905–89) for about a year. Kalu Rinpoche was a close friend of Drubthob Rinpoche and had presided over the consecration of Zilukha Lhakhang. From Darjeeling, Dorje Phagmo was taken to Nepal, where she remained for about a year, receiving further teachings from various lamas.
At the age of eight, Dorje Phagmo was brought back to Zilukha Lhakhang at the request of some of the nuns, who retained a strong sense of devotion toward her. However, she would remain in Thimphu for just five months; on the advice of Druktruel Ngawang Khenrab and Ayang Rinpoche, she was sent to Mysore in India in 1988 to study under His Holiness Pema Norbu (known as Penor Rinpoche; 1932–2009). For 12 years thereafter, Dorje Phagmo studied at Namdroling Monastery and received every teaching and empowerment from Penor Rinpoche, who also recognized her as a true incarnation of Dorje Phagmo.
During her studies in Mysore, Dorje Phagmo was diagnosed with a form of blood cancer. The medical prognosis was not favorable: she was not expected live longer than a few months. The illness brought with it a nightmare of difficulties, witnessed by a few attendant devotees at Changidaphu (Kala Bazaar), Thimphu. Today we are all fortunate that the cancer prognosis and medical tests have proven to be incorrect.
In 2000, after completing her studies, Dorje Phagmo returned to Bhutan to spend two years in solitary retreat at Paro Tashi Chhoeling Monastery.
Today, Dorje Phagmo Rinpoche continues her work spreading the Dharma, spending much of her time at her monastery in Zhemgang District, with occasional visits to Thimphu to raise the necessary resources and to meet with visitors and followers.
Since returning to Bhutan, Dorje Phagmo Rinpoche has revealed and discovered numerous ter (sacred treasures), and is said to have manifested several miracles in person, such as leaving her hand and footprints on rocks, pebbles, and wooden floors, and spending nights alone practicing in places such as Buli Tsho (Buli Lake), and helping people recover from chronic illnesses. Many of her devotees have witnessed these events in person, and all of these people are living and can testify to their experiences.
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Transcript (please excuse all errors)
This transcript only includes the English questions and translation by Karma Lhazom, yet in the interview itself Rinpoche speaks in Sharchogpa.
[00:00:00] My name is Olivia Clementine and this is Love and Liberation. Today our guest is Khandro Dorje Phagmo Rinpoche. We meet at Rinpoche’s residence in Bhutan, where she shares advice as well as her experiences being an emanation of Vajravarahi, a treasure revealer, diviner, and a manifester of miracles. Rinpoche spends most of her time in the Zhemgang District at her monastery for nuns and monks.
That is also a home to orphans, elders, physically unable and terminally ill people who want to devote their life to the dharma. Thank you to both Karma Lhazom, who you’ll hear offering the English translation of Rinpoche as well as to Tshering Tashi [00:01:00] who offered the initial translation during our meeting.
Olivia: So first of all, thank you so much, Kadenchee la, I know you’re so busy. So thank you so much for taking the time.
Rinpoche translation: What you are doing is, for the benefit of being so it is, excellent. And also looking at the situation our world is in right now. I think it is important for people to hear dharma sometimes.
Olivia: And so you’re a prophesized incarnation of Dorje Phagmo. And I wonder for someone that [00:02:00] has such a role like you, like such a position in this world, what are your main responsibilities like in particular to Dorje Phagmo, you know, also known as Vajravarahi.
Rinpoche translation: Yes. I have been, recognized as a Yangsi or reincarnation of Vajravarahi by several masters and they say that, beings called Yangsis, they come back to the world [00:03:00] to, help beings again, to continue benefiting beings, however. In the current, times in the present, uh, situation, I feel that even if the Yangsi has the intention to benefit, since they have, lack of authority or freedom, it is difficult to, fulfill their intention.
So I feel that often there is a disconnect between their intention and the action.[00:04:00]
Though I was given the name Varjravarahi from the time I was 1-year-old, I cannot say with certainty if I am living up to that name or that status. And, even with other, masters, also, it’s hard to say if we or if our action are truly aligning with that of the dharma. But, if we cannot fulfill the responsibility in this life and in this body, I aspire that we return, we come back in the future and take the opportunity again to benefit beings [00:05:00] -.
In the Buddhist tradition and according to the Buddhist view, women have always played a role. And in all Buddhist tradition, including doctrine and so on, women are involved. And that’s because wisdom and skillful means must go together. But in today’s world, [00:06:00] people have many different opinions and I have to deal with a lot of them.
I often have to listen to many unwholesome things that they talk about me, and sometimes when I try to teach and guide beings for their benefit. compared to those who actually listen, those who don’t listen to the teachings are much more so it’s difficult to try to help beings. yet I try my best and I try not to give up.
Olivia: So again, Khandro la is an incarnation and for many people it’s very confusing, the idea of incarnation, and from Khandro las perspective, how does being an incarnation [00:07:00] work?
Rinpoche translation: [00:08:00] When we hear about, uh, yangsi or a Tulku, there’s nothing surprising about it because this is simply a incarnation, which is inevitable for everyone. Once we all die, we must take a rebirth. So it’s like seed that were once planted must grow and repeat the process over and over again. And, nowadays, I do understand why some people are confused with, the title of Tulkus and Yangsis because Tulkus and Yangsis, some of them are given so much of power and authority that they end up doing more of what they shouldn’t do.
then what they should do. in my case, I was recognized as a Tulku while still in my mother’s womb [00:09:00] by many masters. Since then, I have been respected and put on a pedestal and treated, very nicely. But as I grew up, I faced so many challenges, so many hardships, and so many suffering in my life.
So sometimes I feel, the title of Tulku in some cases is not so great as some people think. And I usually say that I don’t find this title very appealing.
[00:10:00] In any case, it is said that Tulkus or Yangsis come into this world or sometimes sent by Buddhists and Buddhist authors to help beings to benefit beings, to guide those who are lost, to show them the right direction, to spread the dharma and greatly help people overcome their mental afflictions, like desire, anger, and ignorance.
Another thing is even if someone is recognized as a [00:11:00] Tulku, an emanation of a master. They still must accumulate merit and wisdom and purify their obscurations to attain Buddha. There’s no shortcut to becoming a Buddha, and Tulkus are not an exception in that sense. I feel that, Tulkus serve as an example to show people the necessity to accumulate merit and wisdom and purify obscurations to attain Buddhahood.
Olivia: Khandro la You are also a treasure revealer you have revealed Vajravarahi texts and, and ritual objects and, long life practices. And will you speak about revealing ter and, share any of the stories of those experiences. [00:12:00]
– -.
Rinpoche translation: [00:13:00] There’s nothing particularly special about my ter or treasure. So it’s when we do our specific practice. then some kind of experience, arise within our mind, such as, mantras and so on. So, these mantras, we practice them and then we use it on others to help them. So, again, There are various ways to attain Buddhahood. Some, practice on the teachings of the Buddha and some practice on specific [00:14:00] Yidam. And in my case, I practice, Vajrakilaya as my main, yidam or Dorje Phurba Shonnu So through the blessing and accomplishment of this practice, this treasure or ter came to me not in a dream.
Not, in a waking state, but in between dream and a weak state. And, this, treasure is meant to benefit beings. This, has specific mantras to help or heal the sick people. It has, uh, knowledge and wisdom to benefit them or, enlighten them. It has a skillful means and wisdom to reduce their suffering.
So this treasure that I have will tremendously benefit others, there’s no doubt. but this treasure again, is not to bring any fame and reputation for myself, but it is solely, to help being, it came to me solely to benefit [00:15:00] being.
Many other great masters may also have treasures. they may have reviewed treasures, and I’m sure the purpose is to benefit others. In my case, the treasure I have is nothing special, whether I have it or not have it, whether I have received [00:16:00] it or not received it, it doesn’t really matter to me much. the sole purpose of what I’m doing is to help beings is to benefit.
Being born as a female master in this world at this times is not easy as it is subject to so much of talk and gossip. Some speak well of me, others not so much, but I don’t have problem. I don’t mind at all. I simply do what needs to be done, which is to take up my responsibility properly, and that’s about it.[00:17:00]
As a female tuku and female masters, we also come into this, existence to this, into this world to, benefit beings and teach and guide beings. But, in this age and world, I hear more from others who teach me than I’m able to teach them.
As a female Tulku, even though I came to guide and teach others, I find myself mostly listening to their quote unquote teachings. So instead of teaching them, I, I have to receive their teachings. Therefore, I have stopped teaching altogether because I find it [00:18:00] meaningless.
Because if others are not open to receiving teachings, there’s no point in offering them. You can’t force something into a closed mind. And while there are many teachers who teach a lot, those who actually practice are few.
[00:19:00] It’s not that I never speak of dharma when, and if people are interested, I teach them in a simple way, like conversation between good friends. But, uh, whether they take it up or not, again, depends on their mind. Many say that they have faith in the dharma, and I’m sure people have faith in dharma, but, having a pure faith is rare these days.
People often have [00:20:00] their own flawed views and impure motivation. So how can there be pure dharma in these days? It is rare. A pure dharma must be without, doubt. And, uh, without one’s own superimposition, maybe other Great masters may have the ability to see through, people’s mind if they have pure motivation or not, if they have, pure faith or not.
But I don’t have such ability. if I claim I have, then I would be lying to my teachers. So that’s why it’s not really my thing to teach formally to large gathering of people.
[00:21:00] Teaching Dharma doesn’t require sitting on a high throne wearing colorful robes and large hats. Dharma can be shared and taught in any setting, depending on other person’s needs, their capacity and their faith. I am not criticizing other teachers as they are emanation of Buddha and Bodhisattvas. I have nothing against them and I fully respect the, their way of teaching.
But what I’m saying is it’s wrong to think that dharma must only be taught formally. Dharma must only be taught sitting on a high and so on. In my case, I just sit and chat [00:22:00] with people and I try to understand them, and then I try to teach according to their needs.
Olivia: There’s also people that have seen Khandro press her hand into stone and wood,
and I was just curious, with Khandro when she chooses to employ that and just about that capacity in general.
Rinpoche translation: I can’t say that I have done these things because I have realization that would be a lie, but saying I have no realization at all would also be a lie. In any case, these things occurred naturally. It all happened naturally and, we cannot pinpoint, to a [00:23:00] single cause or a single reason for why such things happened.
–
I can’t deny having done such things because, some people have witnessed them. And, at the same time, I don’t claim that I have done such things because I don’t have any special power or accomplishment, for us. there’s nothing particularly marvelous or important about these things.
[00:24:00] I have no great experiences and accomplishments in Dharma practice, nor do I have deep learning in scriptures. I am simply someone who is practicing on the path as best as I can by following my sacred, all-knowing teacher’s precious instructions and their advices.
High level of scriptural studies and, um, high level of education scares me a little bit. I don’t have the intellectual background to answer questions [00:25:00] and clarify doubts based on scriptures.
Olivia: , Rinpoche la has been through so many challenging times.
can Rinpoche la speak to how to meet obstacles and, difficult situations if somebody’s listening and really in that right now?
Rinpoche translation: -.
[00:26:00] All obstacles we face, whether caused by humans or non-humans, arise from our own karma. They are not punishments, employed on us by Buddhas and Bodhisattvas to inflict pain on us. these sufferings that we see as obstacles are created by our own mind from countless of past lives. karma originates from our own actions, from our own past actions.
So if we stop, uh, engaging in non-virtuous actions, then this negative karma [00:27:00] will not occur. The karma will naturally cease. therefore we should stop, engaging in non-virtuous actions and getting ourself carried away by mental affliction, such as anger, pride, stinginess, and so forth. as these, goes against the Buddhist advice.
So if we follow Buddhist teachings, then we should not let ourself overcome by mental afflictions. However, nowadays people, don’t follow up Buddha’s teachings. And, therefore they lack regard for cause and effect. They break Samaya, they disrespect their elders.
they disrespect their parents. They have no love and compassion for others. So these are the real cause for, the suffering, for your own suffering that you see as obstacles
[00:28:00] -.
Rinpoche translation: Karma is like a physical illness. Most of us aren’t born sick, except for a few who carry hereditary conditions, but the majority of illnesses arise from our own actions fueled by attachment and constant dissatisfaction.
[00:29:00] -.
Rinpoche translation: I have come across many people saying that, the three jewels, like compassion towards them, and the three jewels are not [00:30:00] helping them. they say, although some people don’t practice dharma at all, they live comfortably while they themselves face so much hardships despite practicing dharma. And they say that, Although they do practice dharma, the conducive conditions never come for them. So they find dharma practice meaningless. But, the fruit or the gift of three jewels are not easy to enjoy without, putting any effort and hardship. You need to be resilient to enjoy the fruit. Or the gift of the three jewels, through the love and compassion of the Buddhas and Bodhisattvas, we have the path to Buddhahood in this very life and in this very body.
But, what people look for is just comfort getting attached to comfort leads to more suffering. So therefore, When we face obstacle, we [00:31:00] must challenge ourself. We must use this mind to challenge itself and try to overcome obstacles without giving up. if we overcome these obstacles, the future path will be brighter and smooth.
Olivia: I also heard that, Khandro la does divination and I was wondering if her divination is more like a clairvoyancy or actually a learned, form of divination.
Rinpoche translation: I don’t perform [00:32:00] divinations or mo using text. I rely on signs from my dreams. So when people come and ask, me to help them and guide them or point them towards a direction I don’t refuse, since they come seeking hope from me. So I try to help them and try to show them a direction. By checking the signs in my dreams.
I’m not sure if this is called a clairvoyance or not, but I do it with my sincere intention, even if I’m not sure if the signs in my dreams really are helping them.
Rinpoche translation: And I don’t share all the details of the dreams with [00:33:00] them because, it won’t be that helpful since, they are only into hearing the good things and not so much the bad ones. So I only share what is necessary. I only share the signs that hold significance.
Olivia: Does Rinpoche have anything else that she would like to share in general or anything for us to know?
Rinpoche translation: [00:34:00] I don’t have any special advice to offer, just that, uh, when you are on the spiritual path. You will [00:35:00] come across obstacles and what matters is how we face the challenges on the path. I also know that, many of us do practice dharma including Lamas, masters, Tulkus and Khandros, and so on. But, it is important to know how to practice properly and also carefully.
Another important thing is to practice dharma without any doubt, to have a pure faith and pure intention. So my hope, from all the practitioners is that they do take up dharma sincerely and fully.
So again, for those who are on the spiritual path, please don’t take dharma lightly. And I make aspiration that, all the practitioners, accomplish dharma perfectly.
[00:36:00] Another thing is, no matter which tradition you follow, hold sincere faith in your tradition, but at the same time, never develop wrong views towards, other traditions. Buddhashakyamuni gave a vast area of teachings to suit different beings, but he never taught us to be sectarian. So it is not in our place to judge or develop bias towards any tradition, so we must never cultivate a sectarian attitude.[00:37:00]
One last thing is, to all the great masters and Rinpoches out there, this is my heartfelt request please refrain from fostering sectarianism. And I make this, request because, all the Buddhist followers all over the world needs to hear this. Such, an attitude of sectarianism only poisons the mind of, Buddhist and, practitioners. So it is crucial that we remain mindful and careful in this regard.