Örgyan Chödar or Thubten Paljor Gyatso Geleg Chökyi Nyima Palzangpo, the second incarnation of Drubwang Rogza Sonam Palge, was born in the Labzho region as the son of Chölung Dawa, the father, and Dechen Tsomo, the mother. He was identified as a tulku by the fifth Dzogchen Rinpoche, Thubten Chökyi Dorje, and was enthroned at Gegon monastery. Rogza Tulku relied upon Kunpal Rinpoche, the great abbot of Gegong, as his special guru and received many profound teachings of Sūtra and Mantra. Rogza Tulku was appointed the vajra king responsible for the great accomplishment rites of the monastery.
On the colophon page of Khenchen Kunpal’s Notes for the Great Accomplishment of the Gathering of the Vidyādharas (Rig dzin ‘dus pa’i sgrub chen zin bris), it says:
At present, all khenpos, tulkus, lamas, and monks have received in full the empowerment and reading transmission of the guru sadhana, Gathering of the Vidyādharas. Due to many people engaging in the daily practice, in general, on the tenth day, they accomplish the seven day offering of the Gathering of the Vidyādharas. In order to turn this seven day offering into the great vase accomplishment of ‘liberation through taste,’ both the supervising khenpo and tulku, and both the present and former officials of this district gathered tea, meat, butter, cheese, barley, wheat, and curds from families large and small, with and without ordained family members.
The supreme precious reincarnation of Drupwang Rogza Sonam Pelge was appointed the principal vajra king based on his having stored necessities such as a stove, firewood, and so on. Khenpo Palden was appointed the principal vajra regent and I also acted as a vajra king.
Furthermore, wishing to make a general arrangement in order to make the tiring effort of trying to use different outlines of different great accomplishments worthwhile, in his introduction Khenchen Kunpal wrote:
Having been told, ‘Since there have arisen confused methods of others and dissimilar styles, an outline of the accomplishment in a general arrangement is needed,’ I waited a long time without making effort.
However, at present, the glorious lord of siddhas, the reincarnation of Rogza Sonam Pelge, the supreme tulku Rigzin Thubten Paljor Gyatso Geleg Chökyi Nyima Palzangpo (enthroned by fifth Drupwang Dzogchen Rinpoche as the head of this monastery) has made this request, saving the lives of hundred beings as an offering, and also agreeing to act as the scribe. I thought this was a worthy effort. So with devoted faith, I composed this using the outline of the accomplishment of the text of the Nyinthig itself; the general meaning of empowerments including the tantra system of Kīlaya; the notes of the tradition of the vase accomplishment of the Gathering of the Vidyādharas of the seat of Kilung Lama (who has been praised in the vajra words of the Longchen Nyinthig as Kunkhyen Jigme Lingpa’s own Dharma heir). I made it conform with the great accomplishment of the Union of the Supreme Jewels (Dkon mchog spyi ‘dus) of Samten Choling, the mother monastery tradition of the Drupwang Dzogchenpa; the ornaments of the mahasiddhas of the tantra system of Kīlaya; the accomplishment outline of the Gathering of the Vidyādharas itself; and with some enthronements and sessions of Kīlaya, and so on, according to the tradition of Orgyen Mingdrol Ling’s accomplishment outline for the Gathering of the Sugatas of the Eight Commands.
Thus, one can understand that Rogza Tulku was a disciple who was a principal concern of Khenchen Kunpal, and was greatly loved by him.
As a mantradhara, Rogza Tulku relied on the karmamudra named Rogza Tsela. They had four sons, Rogza Tsering, Rogza Tendo, and Rogza Genam Lama, who was famed as the physical reincarnation of Do Khyentse. The fourth and youngest son passed away while still an infant.
Having taken responsibility for the teaching, practice, and work of Gegon Monastery, Rogza Tulku took on vast activities as a physician to the Teachings and migrating beings, which existed as the nature of the limitless qualities of the three secrets. Finally, at Dzamamo Rigando during Rogza Tulku’s sixty-fifth year, when his mind withdrew into the dharmadhātu, the limitless wonderful signs of his passage such as remaining in thukdam and so on placed his disciples in a state of great faith and devotion.
This was written by Tulku Dakpa.