To most people, “Rimpoche” is a strange and mysterious word.  But in fact “Rimpoche” and you, I, or he are all the same; a real, existing person... yet somehow not the same. A Rimpoche is an incarnation of a Buddha (thus the Chinese translation of this term, “huofo” or “living Buddha”). His every move and gesture is a representation of sublime, sacred energy.  That is to say, a Rimpoche is someone who carries on the Buddha’s energy.
    Following the rise of the Tibetan Gelug-pa, or Yellow Hat sect, there have appeared the Dalai, Panchen and Jamyang guru masters. On the great stage of Tibetan history, they perform a dual role between humans and Buddha. They are Buddhas, and at the same time having historically taken both political and spiritual power in Tibet, the people in their vision liken them to the sun, the moon and the stars. Within ChinaÕs history, they are geographically scattered, yet are all related through master-disciple relationships, and are all presided over by one central government.
    Relative here is the story of Labrang Monastery’s abbot, Jamyang Rimpoche.    
    THE FIRST JAMYANG RIMPOCHE
    On the eight day of the first month of the lunar calendar in 1648, in the south of China’s modern day Gansu province, Xiahe Tibetan Region, Ganjia Village, Sheypa Dorje was born. It is said that upon his birth it was immediately obvious he was not like other children, crying and dozing off. Shepya Dorje was born with a shining gaze, smiled and did not sleep. Dormant in his gaze came shining blue, white, yellow and other elegant gleaming colors. His family could not contain their awe.
    When he was five years old, Sheypa Dorje called on the fifth Dalai Lama at Qinghai’s Hubin, who was at that time bound for Beijing. At their meeting he could not contain his charmed expression, nor could he distract his gaze from the fifth Dalai Lama. Though childhood is a time to play and be amused, he was absorbed in building temples, repairing Buddha halls, spiritual devotions and, playing with other children, pretending to be a master giving teachings on the scriptures.  Exceptional among his activities was creating a statue of Sakyamuni Buddha from piece of fine stone. There is much to be said regarding the legend surrounding his name, “Jamyang.” According to the story, while devoutly kneeling before a statue of Manjusri Bodhisattva, requesting the Bodhisattva’s help with his studies, Manjusri smiled at Jamyang and gave him a teaching. From this time after, the young boy was named “Jamyang,” which means, “Manjusri Bodhisattva.’ Was this not arranged by the heavens?
    At seven years of age he began studying the scriptures from his uncle. Whether reciting texts, or practicing calligraphy, all aspects of cultivation came very easily for Jamyang.  At fifteen he shaved his head and became a monk.  He was absorbed totally by his practice, all else was pushed to the wayside. From the age of 16 to 20, he was devoted day in and day out.  During this time he studied Sanskrit diligently as well as medicine and divination. He gained distinction as one who could release others from calamity, through reciting scriptures for the blessing of others and curing illness using traditional medicinal methods.
    When he was 21, Jamyang took it upon himself to bid farewell to his parents and leave home for sacred Lhasa. Once on the road, he somehow knew just which route he should travel each day to cross the many mountains and rivers that lay ahead.  Once in Lhasa, he visited each and every templeÕs ceremonies and services.  It is said that the statues of Sakyamuni Buddha and Manjusri Bodhisattva in Jokhang Temple both reached down with a smile to accept the khata blessing scarfs Jamyang offered to them. One day while studying at the Guomang Academy in Deipung Monastery, looking at the Buddha Hall he suddenly heard the resounding sound of a bell ring out.  His heart was full of a great joy.
    September of 1669, Jamyang thus became a member of the Guomang Academy at Deipung Monastery. During a lecture not long after beginning his studies, he joined in on a scriptural debate, using verses memorized from the scriptures he impressed the others and answered his opponents with ease. The other monks privately debated as to whether he had participated in debates in the past. While studying at Guomang, with a statue of Manjusri Bodhisattva before him he recited scriptures, falling deeply in prayer requesting the support of the Bodhisattva. After a short time, from the statue appeared a halo of blue light, a jeweled Dharma Wheel surrounding a life-size Manjusri of startling, dignified poise rising slowly upwards. He could not help but to stare for a long time. Most unusual is that while watching the entire ÒEssentials of Prajna WisdomÓ text was firmly memorized in his mind. After this moment, he could understand the deepest wisdom of any mystic text, and see it like a stone beneath the water of a pure stream.  After a mere scanning of the text, he could silently recite its contents.
    At 27 years of age, Jamyang took formal monk vows from the fifth Dalai Lama. During one period, his life took on extreme changes. He practiced renunciation of foods; soaking peas in an earthen bowl, he would allow them to hydrate, eating them only after they had been dried by the heat of the sun. He studied every day in the scriptures hall. Returning home to eat only a few beans and drink some water. In this way he eventually allayed his hunger. Content with his pure poverty, he studied and practiced with the true steadfastness of an old tree.
    During this time he heard Meigan Rimpoche give teachings on various scriptures and learned much. Jiamyang once said, ‘all my learning I owe to this master, because of him I was able to become a true disciple. Meigan Rimpoche died of hydropsy. Showing deep love and respect for his teacher, he sucked up the moisture left from his remains and carefully buried it. Without a thought, it was this that would set his path to enlightenment.
    At 29 years, Jamyang was invited to engage in yet more advanced studies at Tibet’s highest institution of learning. Here he cultivated and studied with diligence and endurance, and strived to actualize the teachings in his own life. A huge meeting of masters was held to which every scholar attended. They asked Jamyang the deepest, most profound questions spanning the width and breadth of spiritual learning. You cold only see Jamyang there, at ease, answering questions one by one. All the scholars were in awe of him.
    After becoming a renowned Buddhist scholar he still rejected worldly cravings, determined to uphold his practice. At 33 he requested leave from the school to go to practice at the secluded and remote Ribo dge hphel Mountain, a sacred place for spiritual cultivation. Here he underwent ascetic practice for 21 years to the age of 53. Leaving this world for 21 years, he became in the end a man of high learning, a highly realized master. A place reserved for a precious few indeed!
    At that time the Gelug-pa school’s highest authority was one named, Syedorje Cheng. But this Dharma Master was already 80 years of age, and Jamyang was afraid that the fine thread of Vajrayana Buddhism’s lineage would be severed. To resolve his worries he decided to request to study the tantric practices with this master. He overcame many hardships but finally found the Dharma Master Dorje Cheng. Offering a long, pure white khata, he requested the transmission of the esoteric teachings. The master was moved by his sincerity, and transmitted all of the most essential tantric teachings to him.
    Jamyang became his generations most respected and relied upon scholars. In the year 1700, the monks of Guomang Academy submitted an official request to the Tibetan government: that Jiamuyang reside as director over Guomang Academy and take the position of Mkam Po (High scholar of Buddhist scriptures). Toward this end, the sixth Dalai Lama personally decreed it be so.  This having happened, he returned to Guomang Academy to be Mkam Po.
    At Guomang Academy Jamyang did not only carry out scripture debates. He completed comparative research and synthesis theories concerning the doubts and questions within the Scriptures of the Five Hinayana Sects- all based on the theories of various Tibetan and Indian sects as well as the doctrines of varying traditions. From this his students began extensive scriptural research and developed an intellectual direction based on synthesis and analysis.  Because of this a huge number of scholars versed in all quintessential forms of study flooded from Guomang Academy.
    When he was 59 years old, on the occasion of Guomang Academy’s hosting of an enormous scriptural debate, he welcomed over 7,000 monastics whom had come from all directions to engage in a 23-day debate which he organized as a great offering.
     Several years later, Jamyang decided to leave Lhasa, telling his students to return to their home towns.  Doing this, he was fulfilling a vow heÕd made many years previous to found a Buddhist Studies Center in his home village.
    September of that year happened to be the date of Sakyamuni Buddha’s ascention from the 33rd Heavenly Realm, a very auspicious time for Buddhist activities, so Jamyang began roaming the area around this home village. He was searching for a suitable place to build his temple.  After looking at several places, he did not feel that any of them where auspicious. Looking on, he came to Tahsi Gomang Monastery.  At that time he was captivated by a peculiar small mountain and concluded it was an auspicious omen. There upon setting out to determine a good direction in which to begin building, sure enough he dug out from the ground a conch shell which twisted in a rightward direction. The master was very excited. A Tibetan shepherd girl came out from the wildflowers and grass, carrying a water bucket from the nearby rushing river.  The master asked her the name of that place. The shepherd girl said to them, “the water in this river turns to the right like a conch shell. The people call this place Tashi Gomang.”  Jamyang stood at the banks of Tashi Gomang, looking at the great summer river flowing away like a serpent- its shape like a rightward twisting conch shell, a place with green mountains, beautiful waters and pleasant wind and light. There upon he chose this place to build his monastery.
    When Jamyang was 63 years of age, Labrang Monastery(tib.Bla-brang) finally began construction of its Scriptures Hall. The following year in spring, the 80-pillared scripture hall was completed and Labrang began taking shape.
    In 1719 the 72 year old Jamyang sent a group to the capital to pay tribute to the Qing Dynasty emperor. Emperor Kangxi in return sent an envoy to Lhasa to present Jamyang a gift.  To welcome the emperorÕs envoy, Labrang Monastery(tib.Bla-brang) prepared a royal celebration.