Rigzin Kunzang Sherab 仁增昆桑喜热
Padma Lhundrub Gyatso 贝玛伦珠佳措
Drubwang Padma Norbu 竹旺贝玛诺布1st HH Penor 一世 贝诺法王
Karma Chophel Zangpo 噶玛曲培桑布1st HH Karma Kuchen 一世 噶玛古钦法王
Drenchog Karma Lhawang 噶玛拉旺
Gyurme Ngedon Tenzin 久美涅敦丹增2nd HH Karma Kuchen 二世 噶玛古钦法王
Padma Dongag Tenzin 贝玛埵昂丹增Gyatrul Rinpoche 嘉楚仁波切
Dongag Choekyi Nyima 埵昂确吉尼玛3rd HH Karma Kuchen 三世 噶玛古钦法王
Rigzin Palchen Dupa 仁增巴钦杜巴2nd HH Penor 二世 贝诺法王
Karma Thegchog Nyingpo 噶玛贴却宁波4th HH Karma Kuchen 四世 噶玛古钦法王
Jigmed Thubten Shedrub Choekyi Drayang 晋美图滇谢祝却吉札杨3rd HH Penor 三世 贝诺法王
Karma Kuchen Rinpoche 噶玛古钦法王5th HH Karma Kuchen 五世 噶玛古钦法王
8th Throneholder - Dongag Choekyi Nyima Rinpoche 第八任白玉寺寺主 - 埵昂确吉尼玛
3rd HH Karma Kuchen 三世 噶玛古钦法王
第三世噶瑪古千仁波切，鄔金埵昂卻吉尼瑪（Orgyen Do-Ngag Chokyi Nyima），於藏曆木虎年(西元1854年)誕生於阿羅卡頂，是第六任白玉寺寺主噶瑪久美的轉世，噶瑪久美之前就已留下預言，清楚地指出這一世的出生地。當尊者這位大成就者誕生時，天空充滿了彩虹的光彩，同時伴隨著令人振奮且喜悅的回響。尊者之後在白玉寺舉行坐床大典並成為第八任寺主。
尊者接受許多上師及傳承的教導：白玉寺第七任寺主嘉措仁波切、索南南傑、鄰若札西噴措(Naro Tashi Phuntsok)(止貢噶舉第二十二代領袖)、多傑熱添(佐千傳承)、蔣揚欽哲旺波、蔣貢康楚仁波切、貝瑪嘎旺（Pedma Garwang）、卓杜巴渥多傑(Drodul Pawo Dorje)、秋吉林巴、全知米滂仁波切…等上師。
Prior to the passing away of the second Karma Kuchen Rinpoche, Karma Gyurmed, he left a letter on his table which said, “My incarnation will be born in Khyi-teng.” The new incarnation, Do-ngag Chokyi Nyima, was born in 1854, the fourteenth rabjung year of the Wood Tiger. At the time of his birth, marvelous rainbow light rays appeared in the sky and unusual and magnificent sounds reverberated in all directions. Born in the Dege village of Ahlo Khateng , his family name was Dilgo of the heritage Nyo.
As a youth, Do-ngag Chokyi Nyima’s mind was like pure gold with his every thought directed towards the betterment of mankind. He treated everybody with kindness and respect. While at the monastery, Do-gag Chokyi Nyima spent the majority of his time presiding over the many regular accomplishment ceremonies, as well as bestowing transmissions. He was never known to rest or take any personal time out, except for the practice of root and accomplishment mantras which he did while in retreat. It was his lifetime pattern to arise by three in the morning in order to recite all of his daily practices from both the earlier and later traditions of kama and terma. Just after dawn, he would offer sang and tormas to the hungry spirits. Intermittently he would perform at least one hundred prostrations and circumambulations. Although he maintained such a demanding schedule for the purpose of the doctrine, he never cut his own daily practice for any reason.
While he performed the great accomplishment ceremonies, nectar in the skull cups spontaneously overflowed and dharma medicine pills would increase, to roll down the mandala cord in his direction. During the descent of the blessings section of the practice, actual signs of spiritual attainment were regularly witnessed. He often left his footprints upon stone as a sign of having mingled mind with appearances. He possessed unobstructed power to see through and beyond rocks, houses and mountains and he could hear conversations being carried on from afar. Although he received many other extraordinary visions and prophesies, because of his prudent character, these experiences were kept concealed.
In 1906, the fifteenth rabjung year of the Fire Horse, when he was fifty-three years old, Chokyi Nyima dissolved into the exhaustless sphere of clear light. During the cremation ceremony, clouds in the shape of pitched tents appeared in the luminously clear sky, releasing gentle showers of rain. Many precious bone relics were found and devoted followers experienced wondrous visions.