The 15th Karmapa and his Great Dakini Consort of Tsurphu, Ogyen Tsomo: Anniversary offering for 15th Karmapa

“In the vast, all-pervasive realm of Samantabhadra
In the palace of the coiled bliss-emptiness bindu
I supplicate Machig Tshogyel [Yeshe Tshogyel]
May we attain the long-life empowerment of the immortal vajra!”

Introduction

Yesterday (according to the Palpung Sherab Ling Kālacakra diary) it was the 26th of the 3rd Lunar month, and commemorated the passing of the 15th Karmapa, Khakyab Dorje (མཁའ་ཁྱབ་རྡོ་རྗེ་) (1870-1922),  just over one hundred years ago .

I have done some research and translations about the 15th Karmapa before, in particular as a treasure-revealer, and how he was  student of both the non-sectarian movement founders, Jamyang Khyentse Wangpo and Jamgön Kongtrul. He revealed both earth and mind termas.

He was also a layperson, not a monastic and had a consort wife (and other consorts) and two sons. His most famous son was the 2nd Jamgon Kongtrul Rinpoche, Palden Khyentse Öser (also known as Karse Kongtrul), and also Tugsay Jamyang Rinpoche (12th Shamarpa),  though his formal enthronement was challenged by political situations of the time.

For example, the 15th Karmapa lineage of Immortal Life-Essence of Guru Padmasambhva and Mandarava was passed from Karmapa to his son, the second Jamgon Kongtrul, who passed it onto 16th Karmapa, Rigpe Dorje, see here.  See below for a list or previous articles, and the dedicated website section to 15th Karmapa here.

Also, the 15th Karmapa was a layperson not a monk, and was said to have several consorts.  In particular, the consort they called “The Great Dakini of Tsurphu, Ogyen Tsomo” (see below). Some people have even suggested that based on my activities and connection with the 17th Karmapa (and Karmapas) over the past few years (all done without payment, reward and even punished/defamed by some for doing it!) I might be her incarnation, or one of his other consorts. I really have no idea, but as I wrote about here, in relation to the 17th Karmapa’s recent verses Remembering Unsurpassable Tsurphu, I feel a very strong connection and longing for it, and also visited and wrote about the first Karma Kagyu nunnery in exile in India, Tilogpa nunnery too, in her later life, Khandro Tsomo became a nun.

I really have no idea, but as I wrote about here, in relation to the 17th Karmapa’s recent verses Remembering Unsurpassable Tsurphu, I feel a very strong connection and longing for it, and also visited and wrote about the first Karma Kagyu nunnery in exile in India, Tilogpa nunnery too, in her later life, Khandro Tsomo became a nun. It was interesting to read how Khandro Tsomo was running around naked and took the reins of the 15th Karmapa’s horse, before being attacked by bandits, before she then later went to Tsurphu and was accepted as his main consort!

Khandro Ogyen Tsomo (1897–1961): practitioner, long-life consort, mother and hermit nun

Khandro Urgyen Tsomo (1897–1961) was a highly revered Tibetan Buddhist female master known as the “Great Dakini of Tsurphu” and the consort of Khakyab Dorje, the 15th Karmapa (1871–1922). Recognized as an emanation of Yeshe Tsogyal, she was vital in conducting practices that extended the 15th Karmapa’s life and later, as a renowned teacher, mentored many in retreat. She was considered by other masters to be the reincarnation (emanation) of Yeshe Tsogyal, the consort of Padmasambhava of the 8th century, who spread Buddhism in Tibet. The 15th Karmapa composed a Yeshe Tsogyel guru yoga too, which I translated here.

According to a terma (a tradition of continuous revelation in Tibetan Buddhism), when the 15th Karmapa Lama fell sick during his old age, it was predicted that he would marry a particular person, a dakini (a type of spirit in Vajrayana Buddhism) in human form who would cure his disease and extend his life. The terma also indicated the location where such a woman would be found. Khakhyab Dorje, who had dreamed of the location where he would find such a girl, went in search of her. Urgyen Tsomo was identified in the Tsurpu village. She was formally requested to come to the Tsurpu Monastery of the 15th Karmapa Lama to become his consort and treat him for his sickness. Urgyen Tsomo served the 15th Karmapa Lama with devotion using her spiritual power, which is believed to have cured him of his sickness, extending his life for many more years. There are two different narratives of how she met the Karmapa, according to her Treasury of Lives biography:

Tulku Urgyen (sprul sku o rgyan, 1920–1996) retells the account he heard from his uncle Samten Gyatso (bsam gtan rgya mtsho, died circa 1940). According to this version, the Karmapa fell seriously ill during the later years of his life. A prophecy by Padmasambhava revealed in a terma (gter ma) stated that the Karmapa’s life could be extended by three years if he met a certain young woman. A search party was sent out, they found Orgyen Tsomo and brought her to Tsurpu Monastery (mtshur phu). Whenever the Karmapa felt unwell, she visited him, and his health immediately improved.

An alternate account is given by  Topga Yulgyal (stobs dga’ g.yul rgyal, 1942–1997). In this telling, while the Karmapa was on a journey, he instructed his attendant one morning to bring along a white dress. On that day, the travel party encountered Orgyen Tsomo, who was running around naked and had taken hold of the reins of the Karmapa’s horse, likely in an effort to prevent him from leaving. They gave her the dress, some food and sent her back home with other gifts. These were all taken from her by bandits after she left the Karmapa. Later, she went to visit the Karmapa at Tsurpu and at that time she became his consort.

Both narratives of their meeting assert that her activity extended the Karmapa’s life by three years. As the Karmapa died in 1922, their first meeting must have taken place around 1919.

Like most women who are known to engage in tantric consort practice with lamas, Orgyen Tsomo was considered a ḍākinī in human form. Contemporary witnesses praised her as a loving and compassionate person, and as a diligent dharma practitioner who spent extended periods of time in retreat, and had reached a high level of realization.[3]

Leaving Tibet in 1959 and residing in a nunnery hermitage above Rumtek Monastery, Sikkim

On March 14th 1959, it is reported that 16th Karmapa escaped from Tibet with around 160 others. The group included  several other incarnate lamas, 15th Karmapa’s consort Khandro Urgyen Tsomo and her six nuns, as well as many other monks, nuns and lay people. Carrying the most precious shrine objects, texts and relics from Tsurphu, they crossed the mountains on foot, walking all night and hiding during the day, and performing puja ceremonies at each stop. The group managed to stay just out of reach of Chinese soldiers, and the whole journey across the mountains took 21 days.

They crossed from Tibet into Bhutan, then travelled to Sikkim. There was already a Kagyu monastery in Rumtek, Sikkim (now known as the “old” Rumtek monastery), which had been used by Kagyu monks for study since 1734, but it was largely in ruins. The 16th Karmapa chose to settle here, and he and the 15th Karmapa’s consort were able to reside in the remnants of the old monastery while land-clearing and building of the new Rumtek monastery commenced. However, there was no room and no means to feed and support most of the monks and nuns, nor the lay people who had travelled with them.

During the 1940s and 50s, some nuns lived in a small retreat centre built into the caves above the main Rumtek monastery . These caves had been favoured by previous Karmapas for meditation retreats. The nuns were responsible for caring for  15th Karmapa’s wife, Khandro-la Urgyen Tsomo, who had taken robes and moved into the retreat centre after the death of 15th Karmapa. She began retreat in the monastery with her sadhana and became a hermitess. Through continuous recitation of mantra, she achieved a “profound level of experience and realization”.

She became highly revered and was shown the same respect as would be given a lama. On special occasions, Urgyen Tsomo was given a seat of honuor on a throne which was “as high as Khyentse or Kongtrul”.  In 1959, she moved from Tibet along with the 16th Karmapa and settled down in a nunnery near the Karmapa’s monastery in Sikkim, where she died after a few years.

In 1961, Khandro Urgyen Tsomo died, in the old Rumtek monastery. The new Rumtek monastery was still under construction. Some time after this, the King of Bhutan very kindly offered space for the Karmapa’s nuns in one of the monasteries in Bumthang, and so they moved there for ten years.

16th Karmapa’s teachings to nuns

In an interesting article about the hermitage for nuns in Sikkim, one of the nuns recalled that the 16th Karmapa made a point of caring for the nuns just as he cared for his monks and did not consider nuns to be second class practitioners. In an interview with Gerd Bausch in 2013 (a few years before her passing), Ani Mingyur remembered:

“There was a small cave with about ten nuns in retreat, including the 15th Karmapa’s consort. Sometimes we invited Karmapa and he visited us. He explained the Ngöndro to us and always asked how we were doing and how our practice and our understanding were advancing. In Tsurphu he gave many teachings and initiations—such as Mahākāla, Padmasambhava, Chenrezig (Avalokiteśvara)—which we all got together with the monks.

Even though it was unusual in Tibet at that time for nuns to receive many teachings, Karmapa clearly recognized that their spiritual progress required that they receive the same education as the monks.”

Later incarnation? Some say Khandro Rinpoche, some say not. Actions speak louder than words.

Ogyen Tsomo’s incarnation was later said to have been recognised by 16th Karmapa and 14th Dalai Lama as Khandro Rinpoche. Although some followers of the 16th Karmapa (such as Naomi Levine) have disputed this as a “political appointment” by the followers of 14th Zhamarpa,  and that the 16th Karmapa never officially recognised her. It is certainly true that there is no written documentary evidence from the 16th Karmapa himself to support it.

In any case, actions speak louder than words, and it is notable that Khandro Rinpoche has rarely if ever been seen with the current 17th Karmapa, or done any Dharma activities specifically connected to or suppprting him. For example, when the 17th Karmapa was facing manay challenges during the years 2018 onwards to the present, Khandro Rinpoche did not show any statement or sign of support. She also does not seem to be his consort this life. How is it possible that someone so strongly connected to the body, speech and mind of the 15th Karmapa, as consort too, and to Tsurphu Monastery, does not seem to show much connection or devotion to them in this life? I leave you all to ponder that question and answer it.

Prior research and Translations on 15th Karmapa

• “Embodiment of all the Buddhas” Twenty-three short Karmapa Guru Yoga texts by the 15th Karmapa
• 15th Karmapa on the “Immortal Life-Essence Bindu” treasure: long-life practice of Padmasambhava and Mandāravā
• NEW TRANSLATION: Supplications to the 15th Karmapa and the “three great Masters of Karma Kagyu” by Jamyang Khyentse Wangpo
• NEW TRANSLATION: “Yeshe Tsogyel Guru Yoga” by 15th Karmapa
• NEW TRANSLATION: “Seeing the Face of Karma Pakshi: 2nd Karmapa Guru Yoga” by Yongey Mingyur Dorje and 15th Karmapa
• “A CANOPY OF FRESH SKY FLOWERS”, 15th KARMAPA’S SONG FOR HIS STUDENT (AND GURU) 1st JAMGON KONGTRUL from THE OCEAN OF KAGYU SONGS (KAGYU GURTSO): Birthday offering for 4th Jamgon Kongtrul
• A RED-ROSE EMBRACE FROM AVALOKITESHVARA: Brief Instructions on “Benefiting Beings that Pervade Space” by Thantong Gyalpo, based on “Continual Rainfall for Beings” commentary by 15th Karmapa (3rd Bokar Rinpoche, February 2025)

Advice for Urgyen Tsomo by the Fifteenth Karmapa, Khakhyab Dorje

༄༅། །ཨོ་རྒྱན་གཙོ་མོ་ལ་གདམས་པ།

ཕྱི་མ་སོམས་ལ་འཇིག་རྟེན་རྒྱབ་ཏུ་སྐྱུར། །

Think of the future and turn your back on the world.

ལས་འབྲས་སོམས་ལ་སྡོམ་པ་དམ་ཚིག་སྲུངས། །

Think of the karma and results and protect vows and samaya.

ཕན་ཡོན་སོམས་ལ་དམ་པའི་ཆོས་ཁ་འབུངས། །

Think of what is benefical and apply yourself to the sacred Dharma.

མི་རྟག་སོམས་ལ་སྒྲུབ་ལ་སྙིང་རུས་བསྐྱེད། །

Think of impermanence and give rise to courageous persitence in practice.

ཉེས་དམིགས་སོམས་ལ་འཁོར་བའི་མཚོར་མ་ཆགས། །

Think of its faults and avoid attachment to the ocean of saṃsāra.

འདི་རྣམས་ཁོ་བོའི་ཁ་ཆེམས་སྙིང་གཏམ་ཡིན། །

These points are my testament, my heartfelt words.

ཞེས་པའང་ཨོ་རྒྱན་མཚོ་མོ་ལ་གདམས་པའོ།། །།

This is an instruction for Urgyen Tsomo.