The abbot told them to leave the recognition letter with him for the night so that he could test his dream. The next morning the abbot confirmed that as per his dream, they have already found the reincarnation. He told them that in his dream he saw a huge golden boulder underneath the land of Nyethang Jemanang village, and that its golden rays have prevailed all over the sky above. He further said that although he had heard of Karmapa, but never knew before that he was such a clairvoyant lama. A sense of deep involuntary devotion developed in him for the Karmapa and he sent offerings to express his devotion. With all this information they returned to Tsurphu and reported everything to Karmapa, including the non-conformity of the year of birth. The Karmapa explained that there was not any non-conformity in the year of birth as the child was indeed conceived in the year of dog but born in the year of pig. Thus, the Karmapa untied the hundred knots of doubts arising due to the year of birth of the Tulku.
In 1955, the age of nine he was formally recognized as the incarnation of late Beru Khyentse. His Holiness the 16th Gyalwa Karmapa sent Lama Osung, the Vajra Master of Tsurpu monastery to perform water purification ceremony. He performed the ceremony for a week and offered him the robes sent by Karmapa. However, withdrawing Rinpoche from the monastery faced a complex situation as he was already a monk of Tashi Gang Sakya Monastery and disciples of that monastery were binding on him. Even Karmapa as the head of Kagyu school has no authority to withdraw a lama or monk from monastery of another school.
Drongsar Drakpa Namgyal was very well acquainted with and close to H.H. Sakya Trizin Rinpoche and Sakya Dagmo Kushok's brother, Mr. Tashi Parey, an administrative officer of the Tibetan Government. Through their help all the obstacles were dispelled. Moreover, Sakya Trizin Rinpoche granted Rinpoche all the ranks and authority of a high Sakya Lama of the rank of Ngor Khenchen. The authorization letter was written on a piece of yellow silk brocade.
Thereafter, Drakpa Namgyal visited the Tashi Gang Monastery and make offerings to Rinpoche's family and also to all the monks in the monastery according to the custom. The New Year first enthronement ceremony of Rinpoche was held in Tashi Gang Monastery itself.
In 1956, when Rinpoche was ten years old, he visited the Tsurphu Monastery along with his family. H.H. Gyalwa Karmapa and the monks of the Tsurphu monastery gave him a warm reception. The Karmapa performed the hair cutting ceremony, robes offering and the naming ceremony. He was named Karma Drubgyud Tenpa Yarphel Gyurmey Gocha Trinley Kunkhyap Palzangpo. His Holiness, with great kindness handed over his own Gampopa hat and offered robes to Rinpoche. As requested by Drakpa Namgyal, the Karmapa composed a long life prayer for Rinpoche and also gave him an authorization letter on a piece of yellow silk brocade entitling him all the power and rights of Kagyu Gyalwa Yabsey or high-ranking Rinpoche of the Kagyu lineage.
The authorization letter was endorsed with the Karma Pakshi's seal in the presence of all the monks. The Karmapa gave him Getsul ordination vows and later the secret tantra vows. This included the long-life empowerment of Machig Dubpey Gyalmo, Karma Pakshi Empowerments, Grand Mahakala Yab-Yum empowerments along with all the five retinues. Since Drakpa Namgyal was very close to Karmapa, he requested that the young Tulku should have all the qualities such as beauty and grace as possessed by the Karmapa himself. Following that, the Karmapa first touched his own face and then the young Tulku's face and said, "I bestow all the beauty and handsomeness possessed by my face to the young Rinpoche. Now you should be satisfied". He further assured him that he had the true incarnation of Beru Khyentse Rinpoche.
At that time previous Karmapa Khakhyab Dorje's consort Khandro Ogyen Tsomo was also residing at the Tsurphu monastery. As the 2nd Beru Khyentse was her root lama, she felt extremely happy to see his reincarnation and came to pay respect with offerings. In fact all the lamas, monks and staff of Tsurphu monastery were disciples of the previous incarnation. They have high respect to the Yangsi Rinpoche.
Thereafter, Rinpoche and his family returned home to Nyethang to prepare for the long journey to Nangchen, east Tibet. In Lhasa they met non-sectarian master, Dzongsar Khyentse Chokyi Lodro and Rinpoche received from him the White Tara long-life empowerment. He met Sakya seat holder Dolma Phodrang Samphel Wangi-Gyalpo and received Sakya Tsewang Thangyal empowerments and blessings. Drakpa Namgyal then invited and escorted Rinpoche and his family, including his Mother, sister Tsewang Dolma and uncle from Lhasa to Chamdo in a vehicle. At the same time in Nangchen, the people of Drokshok area, comprising of both monks' community and lay people were preparing for the reception under the guidance and supervision of Drongsar Namkhe Dorje. Rinpoche's new seat was at a place called Drongsar Yobshung Tashi Khyilwa, in the middle of Nangchen region. H.H the 16th Karmapa named his new seat Pal Karme Chodey Dongag Shedrup Thepten Tharjay Namgyal Ling. The monastery had over 300 monks with an active three-year retreat centre.
Namkhe Dorje organized many stages of reception. The first reception was carried out at Chamdo by a group of people headed by manager Norbu Phuntsok. The second stage of reception had been organized at Kham Rivoche. At this stage of reception, Lama Karma Thrinley Rinpoche, Jedrung Rinpoche and Shabdrung Rinpoche were also present. Karma Thrinley Rinpoche was recognized as reincarnation of Garchen Choje Lama by 16th Karmapa was also one of the lamas from Rinpoche's monastery.
The Tharjay Monastery, Ven. Lama Zoepa Rinpoche together with Ven. Lhachok Rinpoche and many monks accorded the third reception to Rinpoche's party at Jammey Monastery. Namkhe Dorje himself with more that a thousand mounted horsemen received Rinpoche at the fourth stage of reception at Jowo Palgyi-Kha Karma Thang. The clerical community comprising of Ven. Sachu Rinpoche and monks community of Kagyu monasteries such as Tharjay monastery, Dhilyak monastery, Kyodrak monastery and Rabjor Monastery were also present. In addition to this, monks of Gelugpa School 's Dudgya monastery and Sakyapa School 's Pal-bis Lachen and Lachung monasteries were also present. This huge gathering, which saw everyone in their best of their dress and decorated horses, welcomed Rinpoche with ritual playing of the musical instruments and holding big umbrellas, banners, flags and circumambulated Rinpoche.
For the fifth reception at Lep-Karmar, H.E Dazang Rinpoche came along with many other lamas and monk. During the tea offering to Rinpoche, a religious speech and holy discourse was delivered by Ven. Kunsang Tharjay, a learned master from Sakya School 's Lachen monastery. After a journey of many days they finally reached their destination.
During Rinpoche's enthronement, over ten thousand people were present. Among them were many lamas, Tulkus, khenpos and monks from Kagyu, Nyingma, Sakya and Gelugpa schools. In addition to this, people from all over the Drokshok area attended the enthronement. A huge gathering of non-sectarian Sangha welcomed the young Rinpoche by taking out a clerical procession. To welcome the young Rinpoche, the monks of Dhilyak monastery performed the Snow Lion dance.
As soon as Rinpoche sat on the throne, offerings of auspicious symbols, khatak and mandala were made. Following this, a discourse on the significance of the Mandala was made by Chodrak Monastery's Khenpo Wonpo Apam, Dhilyag monastery's Khenpo Geshe Tsegyam and Nangchen King with his son, Lama Khenchen Namsang. These discourses explained in detail what each of the articles offered in the mandala signified. For example, the statue offered to the Rinpoche symbolized the body, long life and good health. The scriptures offered symbolized the thought and the good qualities it possess and signified the turning of Dharma Wheel. Offering of the stupa symbolizes understanding the Dharmakaya and the unchanging loving and compassionate mind of Rinpoche benefiting all the sentient beings.
All these programs ran smoothly without obstacles right from the beginning until the end. After that, Rinpoche started his education and training. He started rituals and underwent spiritual training in the Kamtsang Kagyu tradition, learning to read and memorizing of texts under Lama Dodhey. He received many empowerments, teachings and oral transmissions from Lama Buddha and Lama Dorje. They were all learned and very highly realized Dharma practitioners. At the age of eleven, Rinpoche entered his first retreat to do Ngondro practice and Phowa. In between, Rinpoche would accept the request of individuals and general public to give blessings, to perform prayers and to give teachings, empowerments and oral transmissions. At a very young age Rinpoche started to sow the seeds of emancipation from the transmigratory existence.