It was only later that he entered the door of the Dharma at Rutam Orgyen Samten Chöling and studied and practiced the rituals of the four enlightened activities from the tantras of the secret mantra, in the pure ancient tradition of that great place. Amongst the red-and-yellow-clad star-like assembly, he, like the sun and moon, was truly superior. His learning and intelligence were pre-eminent. There was nothing in the training of the monastery, such as chanting, torma making and mudra, that he did not know, and he even excelled at mask-making and fine art.

When the monastery was being reconstructed he very respectfully rendered remarkable service by drawing, painting and making masks. It is well-known that the umdzes (leaders of chant) and chöpöns (temple attendants) of this monastery are beyond comparison, and yet when he was still very young he was assigned to the position of chöchen, or great chöpön, in which he trained many students up to his own level.

Well before he was given the crown of the title of tulku, all the people of the district as well as of the monastery praised him and took him for an example. When they met him on the road, old men and women would take off their hats and join their hands. Just by seeing him they would get goose pimples and moved by faith, their minds would be drawn to the Dharma. It became clear that he was of noble birth, one of the Enlightened.

He then entered the Dharma university, Dzogchen Shri Singha, cradle of the learned from the Land of Snows, where the gift of authentic Dharma - from the practices of the three bases of discipline up to the unsurpassable tantras - is endlessly bestowed according to the capacities and wishes of each student. While staying in that special place for a few years, he listened to and reflected upon the great Indian commentaries, and in that way, clarified his doubts; through meditation he gained experience; and through the precious training in discipline he tamed his mindstream.

He inclined himself at the feet of a great many spiritual friends such as Khenchen Dechen Namdröl, an emanation of Drupthop Thongtong Gyalpo, Khenchen Dawe Wöser, Khenchen Shongchup Sempal Pema Tseong Lhundrup and the supreme refuge Shapchoke Pema Kalzong Rinpoche. He was never seen to make great intellectual effort when he listened to the teachings. He was endowed with perfect innate wisdom and reached the height of learning in both Buddhist and non-Buddhist philosophies.

In a similar way, when the monastery was being rebuilt, for instance, he showed great respect and reverence in the way he helped. Without being discouraged by the rigours of the four seasons, he worked with great energy day and night like someone who is hungry and who sees food and drink. His activity was equal to that of the Bodhisattvas, who accomplish their own and others´ benefit.