A brief biography of my great spiritual friend: 
the Rimé Geshe Tenzin Gurmyi

By Serkong Tsenshab Tulku

I first met my great spiritual friend, the Rimé Geshe Tenzin Gurmyi, when I was studying at the Institute of Buddhist Dialectics. At that time, Genla was studying in the Tantra class, while I was studying in the Madhyamaka class. Not only that, Genla and I had neighbouring rooms. 

One morning, as I was leaving my room, it happened that Genla was also coming out of his room holding an offering vessel (phul phor) filled with golden beverage (gser skyems); at that moment, an equal sense of wonder and rejoicing arose in my mind that such a young student had such practices. From then on, I instinctively had to pay attention to Genla’s conduct as, additionally, I also felt that other students were showing him great respect. I noticed that Genla was gentle and subdued, and that he tended to keep to himself, deep in thought; still, I thought that if I got the chance to spend time with Genla, it would definitely be very transformative for me.

In summer, there was a tradition where the Madhyamaka and Perfection of Wisdom classes at the Institute of Buddhist Dialectics would study and discuss the Lord of Reasoning’s [i.e. Dharmakīrti’s] text the Pramāṇavārttika. Since the higher and lower classes could intermingle and meet for classes on the Pramāṇa texts, my class requested Genla to explain the assertions and clarify doubts related to the debate topics. He accepted, explaining to us how previous scholars clarified such doubts as well as explaining Genla’s own unique way of posing further questions; we felt like a pot being filled up to the brim and our minds were completely captivated.

That was my first Dharma connection with Genla and since then I have continued and still continue to taste the nectar of Genla’s profound explanations of many texts on both the Mahāyāna and Hīnayāna, Sūtra and Tantra, for which I continue to feel immensely fortunate.

As a starting point for the biography, I asked Genla questions regarding his parents’ names, who his teachers were, and so forth, and I requested permission to add some of my own honest first-hand observations, which I received permission to do.

Genla was born in 1976, in the Tibetan settlement of Phuntsokling in Odisha, a place blessed by many Paṇḍitas and Siddhas such as Ācārya Dignāga and so forth. His father was called Shedrub and his mother is called Yangchen Drolkar; he was the fourth of seven children.

From a young age, he received a thorough foundation in reading and writing the Tibetan alphabet from his father and his mother’s uncle, the renowned Aku Tsewang Chogdrub. Upon reaching school age, he began studying at the Tibetan refugee school at the settlement, where he successfully completed his modern primary education up to tenth grade. After that, towards the end of studying in the eleventh grade at the Tibetan School in Shimla, a dream awakened his past positive imprints and an irresistible wish to become a monk arose in him. In 1994, he enrolled in the Institute of Buddhist Dialectics in Dharamsala, entering the monastic life.

Genla’s initial hair cutting was given by the late Kyabjé Denma Locho Rinpoche and he received the complete Gelong ordination (the precepts of which are the foundation of the precious teachings of the Buddha) from His Holiness the Omniscient Dalai Lama, who is the embodiment of Ārya Avalokiteśvara in monastic robes, as his preceptor (mkhan po) and Kyabjé Jhado Rinpoche Tenzin Jungné Pelsangpo as his assistant preceptor (las slob), in the presence of a complete monastic community.

Although Genla had great interest in studying and contemplating the great treatises ever since he was young, his aspiration to practice meditation was even greater. As such, after about a year of attending the Institute of Buddhist Dialectics, the thought arose in his mind that maybe he had made a mistake in enrolling. It was then that he learned that the accomplished Drikung-Kagyu Lama Drubwang Konchok Norbu Rinpoche was residing in a retreat house near Tushita Meditation Centre, which is located on a mountain near His Holiness’s Residence. Genla went to meet Rinpoche and requested to be accepted as a disciple. However, Rinpoche asked, “Have you studied the texts?” To which Genla replied, “No.”  Rinpoche then said, “‘Meditation without study is like climbing a cliff without hands.’ You should return to the Institute of Buddhist Dialectics and continue studying the texts. After you have studied the texts, I can help you.” With these words, Genla went back.

From then on, Genla’s efforts in his studies further intensified, like a blazing fire.  Properly relying upon many spiritual teachers, such as Geshe Jetsun Losang Gyatso, Geshe Damchö Gyaltsen, Geshe Jangchub Tsultrim, Gen Gyatso, Geshe Könchok Wangdü, Geshe Dorjé Damdul, Geshe Losang Tenpa, and Geshe Thubten Sönam, Genla persistently and sincerely applied himself to the study and contemplation of the five great treatises and the textual systems of secret mantra at the Institute of Buddhist Dialectics, thereby bringing his studies to completion.

Moreover, Genla engaged in his non-sectarian study and contemplation of the various philosophical views with the Early-Translation Nyingma Khenpo Tulku Chöku, the Sakya Khenpo Könchok Gyaltsen, and the Kagyu Khenpo Tsultrim Namdak.

Also without sectarianism, Genla received empowerments, transmissions, and practice instructions for the various tantric systems of the secret mantra vehicle, as well as instructions on mind training (blo sbyong), from His Holiness the Dalai Lama, Kyabjé Taglung Tsetrul Rinpoche, Kyabjé Garjé Khamtrul Rinpoche, Kyabjé Denma Lochö Rinpoche, Kyabjé Ganden Trisur Rizong Rinpoche, Sakya Gongma Trichen Rinpoche, Drikung-Kagyu Kyabjé Garchen Rinpoche, Kyabjé Lama Relchok Rinpoche, the Nangchen Lama Kyabjé Karma Nyendrak Rinpoche, Kyabjé Minling Trichen Rinpoche, Kyabjé Trulshik Rinpoche, and so forth; thereby ripening his continuum.

Later, with the guidance of Geshe Thubten Pelsang on the Madhyamaka view, Genla engaged in the study and contemplation of the difficult points of Prāsaṅgika, eliminating misconceptions on the matter. Genla mainly focused on the Madhyamaka view as understood by the Great Je [Tsongkhapa] in terms of the suchness of dependent-arising. He investigated points such as whether or not the observed-objects of the afflictions conventionally exist, whether or not conceptual consciousnesses that are not grasping to true existence exist in the continua of persons who have not realised suchness, and discrepancies in the literal reading of Je [Tsongkhapa’s] excellent explanations regarding the Svātantrika view and so forth. Just like the Bhagavān said:

O monks and scholars,
Like gold is tested by burning, cutting, and rubbing,
My words should be accepted only after proper investigation and
Not out of mere respect.

Thus, it can be understood that when Genla engaged with the meaning of the scriptures, he remained impartial and unbiased.

In summary, spurring the horse of his unbiased intelligence with the whip of persistent and sincere application, Genla engaged in the study and contemplation of:

• In the beginning, the Collected Topics, Awareness and Knowers, and Signs and Reasonings; 

• In the middle, the Perfection Vehicle scriptural basket comprising the great and small vehicle systems, such as the five great treatises, in relation to all Tibetan traditions in a non-sectarian manner; and 

• Finally, the Vajrayana tantras of secret mantra that explain the meaning of the four classes of tantra, which are the essence of all the Conqueror’s teachings.

As a result, not only was Genla showered with flowers of praise for his excellence by both students and teachers, he became a teacher (Ācārya) on whom many students fixed their gaze in the hopes of clarifying doubts and tutoring.

In 2009, Genla graduated from the Institute of Buddhist Dialectics top of his class, receiving the Rimé (Non-Sectarian) Geshe degree. At the request of the Institute’s Head Office, Genla took on the responsibilities of teaching at the Institute from 2010 to 2017.

When teaching the Perfection of Wisdom, Pramāṇa, and Madhyamaka, not only did Genla ensure that students understood the meaning of the texts, he also emphasised what the final points of each subject matter came down to, how to put these teachings into practice in terms of one’s own mind, as well as how it was explained in the texts of the Indian Paṇḍitas; it was clear to all the students that his teachings were profound.

The Omniscient Protector His Holiness the Dalai Lama has repeatedly and profoundly taught that the Conqueror’s Kangyur and Tengyur should not merely be kept as objects of veneration, but rather should be thought of as books for study. In accordance with this advice, Genla has continuously studied the texts of the Indian Paṇḍitas and, in particular, has taken great interest in the treatises composed by the Ācāryas of the Svātantrika school, such as Ācārya Bhāvaviveka and so forth..

Not only was Genla always exceptionally respectful towards his teachers in terms of outward conduct, he was also remarkable in putting their teachings into practice. To mention just one example, a Geshe from whom Genla listened to teachings about the Madhyamaka view from also became a Geshe that I would request teachings from and I remember Genla repeatedly saying “In his teachings, this is how Geshe-la explained the way of understanding the Madhyamaka view and of putting the meaning of the text into practice.” Although we had the same teacher, the difference [between us] in whether or not the meaning of the texts appeared as practice instructions was like East and West; this definitely due to his proper way of relying upon the spiritual friend.

Another time, while Genla and I were travelling by car together, I was recounting to him the biography of a great being who is recognised by all to be the Second Buddha. Genla immediately told the driver to stop the car on the side of the road and proceeded to listen with immeasurable faith and devotion. This is a clear example of how Genla showed faith and devotions towards past holy beings.

Genla always spoke to people respectfully, regardless of who they were, and I deeply felt that Genla’s nature was to never talk about their faults but rather to focus on their positive qualities.

In 2017, due to Genla’s poor health, he retired from his position of teaching at the Institute of Buddhist Dialectics. However, once his health improved, Genla continued guiding many students (both local and foreign) in terms of this and future lives, teaching the great beings’ Dharma of the great and small vehicles, as well as engaging in approximation retreats, and so forth.

This is just a small glimpse into Genla’s life.

I pray that, from now on, Genla’s life be stable and long; that he continues to bestow upon us, his students, and his compassionate guidance like the summer rains.

Written on the Conqueror’s auspicious day (Wednesday), 1st of May 2024, In His Holiness’s Residence, by Serkong Tsenshab Tulku.