The supreme incarnation of Domo Geshe Rinpoche was born on January 22, 1937, at 8:30 a.m. in the Enchey Kazi family estate at Lingdum outside of Gangtok in Sikkim, three days’ walk from Dungkar Gonpa in Tromo. Many beautiful flowers grew around the house during that time and even on a tree that does not normally bear flowers. The membrane covering the child was intact at birth, and later his father told friends that many miraculous signs and events surrounded the child’s birth and early years.

The father, Enchey Kazi Rabten Phüntsog, the most influential and wealthy of the Gangtok Kazis at the time, belonged to the Barphungpa family. They trace their recent descent (17th to 18th Century) to Changdze Karwang, who was related to the Chögyal, the King of Sikkim, and who became a national hero in defending Sikkim against Bhutan. Rinpoche’s mother, Chomo Yanki Dölma, was from the family of Yangthang Kazis in West Sikkim. They trace their descent to the minister of the Tibetan who came to crown the first Chögyal of Sikkim in 1633 and, more recently (18th Century), to Deba Dragkarpa, a great national hero who fought with Changdze Chothub, also called General Satrajeet, to expel the Gurkhas from Sikkim.

Domo Geshe Rinpoche’s grandfather, Enchey Lama Kazi, was also landlord of Lingdum and Rumtek. He built Enchey Monastery in Gangtok and the temple at the royal palace to their present-day size. His son, Enchey Kazi Rabten Phüntsog, was a deeply religious man. Like his Tulku son later on, he helped many poor people. With magisterial power of the first class, he often represented the poor and disenfranchised in court.

A poet and writer, master of several languages including English, he was considered the best-educated man in Gangtok. Enchey House was the first Western-style house in Gangtok, located directly on the road to Tibet. Here Enchey Kazi hosted many famous Western explorers, among them Lama Anagarika Govinda and later his wife; Madame Alexandra David-Neel, whose companion, Lama Yongden, was from Lingdum and had been a servant at Enchey House; the famous musician and writer Marco Pallis; Professor Tucci and the Italian explorers who accompanied him; and Dr. Schäfer and his German expedition. Enchey Kazi helped them through his excellent connections with Tibet, by teaching them Tibetan language and customs or, sometimes, he accompanied an expedition himself.

Enchey Kazi had met the previous Domo Geshe Rinpoche, who had visited Gangtok on his frequent pilgrimages to India. An orthodox Nyingmapa, Enchey Kazi and the other Gangtok Kazis of the Barphungpa family, Madzong and Khenzong, went out of their way to establish beyond any doubt that Enchey Kazi’s son was, in fact, the incarnation of the famous Tibetan Gelugpa Lama from Tromo.

When Rinpoche was not yet two years old, just before his mother passed away, he gave her some medicine and told her not to worry. She took it as a blessing, even though he was not yet recognized as an incarnated Lama. While she had been pregnant with him, a monk came to Enchey House one day and offered her a text of the “Recalling the Kindness” prayer of Domo Geshe Rinpoche and then vanished.

Kyabje Pabongka and Trijang Rinpoches in Lhasa had drawn a map of the place where the incarnation of Domo Geshe Rinpoche was born, without ever having been to Sikkim.

The child had announced to his father beforehand that his monks were coming to take him to his monastery. The young Tulku amazed everyone when he called the monks by name as they approached Enchey House. He called each by the name the previous Domo Geshe Rinpoche had used. He did so with the members of the first search party and, again, with the monks of a larger group that came to take him back to Dungkar Gonpa. When one of the monks pulled out a rilbu, Rinpoche took it and said, “my rilbu.” He picked out his former possessions with ease from a group of different objects mixed with his own and even recognized a mule that had belonged to the previous Domo Geshe Rinpoche. When he put his little hand on the animal’s head saying, “My mule does not look well,” it shed tears.

At age three, one day when his father called him “Phuchung,” Rinpoche informed him that he was now called “Jigme.” As was later discovered, it was on the same day that Kyabje Pabongka and Trijang Rinpoches had made offerings at Je Tsongkhapa’s golden stupa at Ganden, and from that stupa Domo Geshe Rinpoche’s name self-manifested: Gyalten Jigme Chökyi Wangchuk. At the time of Rinpoche’s ordination, “Ngawang” was added to this name by the ordaining master, the Regent of Tibet, Tagdra Rinpoche.

His Royal Highness Sir Tashi Namgyal, the King of Sikkim, had sent offerings to the previous Domo Geshe Rinpoche with an official invitation to Sikkim in 1936 on Rinpoche’s last journey through Kalimpong. At that time, Geshe Rinpoche had sent offerings in return and a message that he would come, but at a later date. Before the young incarnation was taken to meet the King, he told his father that he would not prostrate to the King of Sikkim. When they arrived at the palace, the Chögyal rose from his seat and greeted Rinpoche. He expressed his joy that Rinpoche had come to be born in his country and kept his promise to visit. He urged Rinpoche’s father, who initially had been reluctant to let his son go, not to interfere with Rinpoche’s future and gave his official permission for the young Tulku to leave Sikkim for Tibet. The King also performed rituals to keep some of the fortune in the country. It was believed that the loss of someone as precious as Domo Geshe Rinpoche was very great and might otherwise deplete the national fortune.

Protocol demanded that the Regent of Tibet also be consulted about the authenticity of the incarnation found in Gangtok. The names of all 12 candidates were submitted to him and he, too, confirmed the accuracy of the choice. Kyabje Pabongka Rinpoche, in a telegram from Lhasa in November 1940, again confirmed to Enchey Kazi that his son was Domo Geshe Rinpoche and advised him to wait until the New Year to take the young Tulku to Tibet. Thus, Domo Geshe Rinpoche was taken to Dungkar Gonpa on the 10th day of the first Tibetan month in 1941.

At Dungkar Gonpa, Rinpoche learned quickly whatever he was taught. In accordance with the previous Domo Geshe Rinpoche’s wish to study at Sera Monastery, he was taken there in the fall of 1942. Several years earlier, a monk by the name of Kalsangla from Bati Khamtsen at Sera Je College had predicted Domo Geshe Rinpoche’s arrival. Kalsangla seemed to be a simple monk, but he had very accurate divinatory powers. Facing north, the house he lived in was so close to another building that no sunshine ever hit the door. One day, he pointed out a marigold flower that had miraculously grown on the door lintel without sun and earth. He said, “This is a sign that Je Tsongkhapa has taken rebirth.” The monk from upstairs, Thubten Rabyang, asked him what he meant by that. Kalsangla answered, “Just watch! In two or three years he will come here from the south.” When Thubten Rabyang saw the young incarnation of Domo Geshe Rinpoche in a procession on his way to Sera Monastery, he remembered the simple monk’s prediction.

When Domo Geshe Rinpoche came to Sera Monastery, the government bestowed the rank of the fourth level on him to honor the great deeds of the previous Domo Geshe Rinpoche. Both Tsangpa Khamtsen and Bati Khamtsen wanted Domo Geshe Rinpoche to join them. It took some time to resolve the dispute. The administration of Sera Je College finally decided that Geshe Rinpoche would belong to both houses (khamtsen). Because of this issue, Rinpoche did not start to debate until the age of 10 or 11.

From a long list of eminent teachers, Kyabje Trijang Rinpoche had chosen Geshe Jampa Chömbe, the most famous scholar at Sera at the time, to teach Rinpoche. Extremely gentle and soft-spoken, Domo Geshe Rinpoche debated in the most subdued manner. He did not clap his hands or shout, as was the custom during debates, or ever act in even a slightly aggressive manner. Many monks thought that Rinpoche did not care about his studies since they did not see him study a lot. However, without fail, Rinpoche always knew the answers. He did not get nervous – like many, even famous Geshes did – before or during big, public debates. He did not seem to prepare but always knew the answers. According to senior monks from Sera who spent time with him then, Domo Geshe Rinpoche understood everything he read very quickly and in a most amazingly profound way.

Geshe Rinpoche was very attentive and carefully learned in great detail everything about the administrative structure of the monastery, even though he did not participate in it. Close friends with Sera Je’s Chant Master (umdze), Geshe Rinpoche unofficially learned all the melodies. He mentioned at an early age that he would need this knowledge in the future. During his studies at Sera Monastery, Domo Geshe Rinpoche went to Tromo Dungkar Gonpa twice. In 1947/48, he did his first strict retreat there at age 11, and when he gave initiation in Ghoom Yiga Chöling Monastery that year, a rainbow arched through the air ending in his lap.

Domo Geshe Rinpoche was best known at Sera for his unwavering Guru devotion and for his perfect behavior. The picture of Tibet’s Regent, Tagdra Rinpoche, Geshe Rinpoche’s ordination master, was placed on the altar at Tromo Labrang. Since Geshe Jampa Chömbe was Guru to many other scholars, large numbers of the Sera monks came to Tromo Labrang. During and after the time of conflict between the regent and ex-regent, many of those monks made terribly derogatory remarks upon seeing Tagdra Rinpoche’s picture. But Domo Geshe Rinpoche, barely a teenager then, never got angry with them. He just laughed and did not respond in any negative way. Nor was he the slightest bit intimidated by the older monks’ behavior. Those who knew him well said that he never criticized anybody and in the conflict between the regent and ex-regent that divided Tibetans politically, Geshe Rinpoche never took sides but consistently maintained a religious perspective and kept good connections with both. As history has proven, this is a rare and unusual accomplishment.

Geshe Jampa Chömbe often appeared to be angry with Geshe Rinpoche. At times he did not talk to him for days. But this did not discourage Rinpoche. Ever so gently he would walk into his Guru’s room without being noticed and serve him tea or the delicacies people had brought from Tromo and India. Although his Guru was so unusually strict with him, Rinpoche did not complain even once. Consistently pleasant, cheerful, and gentle, his Guru devotion was held up as an example for everyone else to emulate. There was no one as gentle as Domo Geshe Rinpoche, yet “it is in his nature not to be controlled by anyone,” a senior Sera monk pointed out.

Not only was his Guru devotion exemplary, but his behavior was too. As an example many monks cite the fact that during summer sessions in the debating courtyard (chöra), Geshe Rinpoche sat in the hot sun in his woolen cloak, sweat running down his body, without ever moving even slightly. None of the other high incarnate Lamas were able to do that. Geshe Rinpoche observed the monastic code in perfect detail. He never missed a debate session and attended all other monastic functions with great interest. While still a child, his eyes did not wander during prayer sessions and when his Guru was away, he studied just as hard. His very exceptionally composed behavior and calm nature showed that he was someone very unusual. Many famous and influential people came to see him. They often were afraid of Rinpoche despite his very young age, because he was so serious.

Domo Geshe Rinpoche always acted like a simple monk. He did not show off his knowledge or any other of his remarkable accomplishments. This exceptional and truly praiseworthy trait he maintained consistently over decades and through times of great challenge. The profound meaning of Geshe Rinpoche’s manner of acting is best captured in a verse composed by the great sage and philosopher Nagarjuna that expresses the truth of the dependently related nature of all phenomena:

"No matter how deeply thoughts are hidden
In the innermost recesses of the heart,
They will show in external behavior
Just like fish in the ocean’s depth are eventually made visible
By the movement of currents and waves."

During one of the winter study/debating sessions at Jamyang Konchö in which Domo Geshe Rinpoche participated (1955 and 1956), it so happened that at the moment when Rinpoche was sitting on the throne to give answers, the full moon rose above Manjushri’s mountain. This beautiful coincidence is the poetry of Rinpoche’s life. Many such coincidences and wondrous occurrences have taken place, and continue to do so, in and around Domo Geshe Rinpoche’s existence. They are too numerous to list here.

When Geshe Rinpoche was selected to enter the Lharam class, his Guru Geshe Jampa Chömbe was most pleased. His classmates in the Lharam class said of Domo Geshe Rinpoche that he had great understanding (kowa chenbo), since he deeply understood the meaning of whatever he read. Rinpoche spent two years in the Lharam class, when in 1958 he requested to graduate sooner. Since from Sera Je College Phagpa Lha Rinpoche was ahead of him, there was no chance for Geshe Rinpoche to graduate soon as a Lharampa Geshe. Kyabje Trijang Rinpoche immediately approved Geshe Rinpoche’s request and His Holiness gave his permission as well. Only Geshe Jampa Chömbe was disappointed. But he, too, had to accept Geshe Rinpoche’s choice.

On Lhapab Düchen in 1958, Domo Geshe Rinpoche graduated as a Lingsä Geshe just before the Communists put an end to the religious system in Tibet. Geshe Rinpoche took that occasion to make very elaborate offerings to the monasteries and the Sangha. This became a famous event. By that time, Domo Geshe Rinpoche had received an astounding array of teachings, transmissions, and empowerments from Kyabje Trijang Dorje Chang, Tagri Dorje Chang, His Holiness the Dalai Lama, and Gonsar Dema Rinpoche. Some of these were extremely rare and precious. Tagri Dorje Chang, who spent half of his life giving oral transmissions, is reported to have said at that time that Domo Geshe Rinpoche most likely had more transmissions, etc., than he had received himself. Today, Domo Geshe Rinpoche, a lineage holder, has more transmissions, especially of rare texts, and empowerments than anyone else in the Gelugpa tradition.

In 1950/51, after the Chinese Communist invasion of Tibet, His Holiness the 14th  Dalai Lama, his tutors, the ex-Regent Tagdra Rinpoche, and a number of government officials went to stay in Tromo. In case of an emergency His Holiness could have quickly crossed the nearby border. In addition, Tromo is a valley that could easily be sealed off and controlled. For reasons of His Holiness’ personal safety, the Cabinet and Assembly had insisted that he travel there. His Holiness stayed at Dungkar Gonpa for more than eight months. During this time, the government conferred the official rank of abbot, “Khenchung” – usually reserved only for the big monastic universities – upon Dungkar Gonpa’s abbot, and the “Tsedung” rank of “Lädzim” upon the Dungkar Gonpa oracle. Representatives of the Mahabodhi Society arrived from India to bring a golden urn containing a holy relic of the Buddha to His Holiness. His Tutors and the government officials circumambulated the relics (kudung) of the previous Domo Geshe Rinpoche and offered butterlamps and other offerings there. They advised the local people that doing so was as powerful and beneficial as going on pilgrimage to the holy sites in India.

During His Holiness’ stay in Tromo, Jigme Ngabo, as the head of the Tibetan delegation in Beijing, signed the Seventeen-point Agreement under duress. While the seal of state presumably was with His Holiness at Dungkar Gonpa, the Chinese forged it to give legitimacy to the document. The Dungkar Gonpa oracle was consulted about His Holiness’ return to Lhasa or flight to India. His Holiness decided to return to Lhasa. He did so in August of 1951 soon after meeting General Chang Chin-wu, who was sent to Tibet via Tromo to meet His Holiness there. In 1956/57, while on pilgrimage to India on the occasion of the Buddha Jayanti and by invitation of the Indian government, His Holiness passed through Tromo again and once more visited Dungkar Gonpa.