Fearless in Tibet: The Life of the Mystic Terton Sogyal (40 page)

Page 104
“Before Padmasambhava left Tibet, he hid a number of statues …”:
Tsultrim Zangpo 1942, page 157. Before Padmasambhava hid the
Wish-Fulfilling Jewel Guru Statue That Liberates Upon Seeing (sku tshab mthong grol yid bzhin nor bu)
, he placed three bone relics of the Buddha inside the statue, as well as substances such as hair and bodhichitta pills from other great Dzogchen masters including Prahevajra, Shri Simha, Manjushrimitra, Jnanasutra, and other miraculously amassed substances. Tertön Sogyal further quoted Padmasambhava (Ibid., pages 158–159) as saying, “What is the benefit of placing this statue in the Jokhang and making offerings and meditating before it? You will certainly be reborn in a pure land, and in Tibet, all beings and the land will be placed in happiness and benefit, and the Dharma will not diminish but rather flourish, and it will prevent the Jowo Shakyamuni Buddha statue from being taken to the underworld. If you look at it with devotion one time, within seven lifetimes your realization will be equal to mine, and with one prostration you will soon become a vidyadhara, so whoever believes in me should make offerings to this statue and you will achieve accomplishment.”

Page 104
“Regent Demo presented Tertön Sogyal …”:
Tsultrim Zangpo 1942, pages 148–149.

Page 106
“Locals said that even the water …”:
Nyoshul Khenpo 2005, page 244.

Page 106
“Tertön Sogyal stayed for some months with Nyoshul Lungtok …”:
Tsultrim Zangpo 1942, page 148. Nyoshul Lungtok bestowed the Oral Transmission Lineage of the Nyingma
(rnying ma bka’ ma).
Tulku Thondup (1996, page 225) writes, “Throughout his [Nyoshul Lungtok’s] life he shared the teachings of Paltrül [Patrul] with all who came to him, and especially after the age of fifty he gave Dzogpa Chenpo teachings. However, like Paltrül Rinpoche, he hardly gave any transmissions of empowerments.”

Page 106
“In Tertön Sogyal’s 35th year …”:
For the revelation of the statue, see Tsultrim Zangpo 1942, pages 146–153.

Pages 109–110
“To the Lotus-born Guru of Oddiyana, we pray! …”:
Rigpa 2004, pages 240–241. This is the last verse from chapter seven of
Sampa Lhundrupma: The Prayer to Guru Rinpoche That Spontaneously Fulfills All Wishes (bsam pa lhun grub ma).

Page 110
“
The potency of Padmasambhava’s wisdom intent …”:
Tsultrim Zangpo 1942, pages 187–188.

Page 111
“Hum Hum Hum …”:
Nechung 2004, pages 23–26. Translation courtesy Adam Pearcey. The conclusion of the
Guru Yoga of the Profound Path
(
zab lam bla ma’i rnal ‘byor
) liturgy states, “For this profound treasure of Orgyen Tertön Sogyal, the great Dharma-King Nechung has prophesied that the seal of secrecy should be released in the Iron Hare [1891].”

Pages 111–112
“In the year of the Iron Tiger …”:
Tsultrim Zangpo 1942, pages 163–164.

Page 113
“They named him Rigdzin Namgyal …”:
Ibid., page 139. Lama Wangde told the author that Tertön Sogyal and Khandro Pumo had a second boy who died as an infant, but there is no mention of this in Tsultrim Zangpo 1942. Nyoshul Khenpo Rinpoche (2005, page 514) writes that Tertön Sogyal had another son, named Adin Peltsa Lodrö. Tromge Tulku Khachö Dechen Dorje, who lives near Yachen Gar in eastern Tibet, is the son of Adin Peltsa Lodrö, and a lineage holder of Tertön Sogyal termas. Tsultrim Zangpo does not write about Adin Peltsa Lodrö.

Page 114
“Bantahor was a region …”:
Nechung 2004. Some sources consider Bantahor to have been a region in current-day Gansu Province.

Page 115
“One of the monks from Nechung Monastery …”:
This monk, Orgyen Trinley Chöphel, was the seniormost incarnate lama at Nechung Monastery.

Pages 1115–116
“Many people in Kham think …”:
Nechung 2004; Khamtrul Rinpoche interviews 2008, 2013.

Page 116
“After a month, the statue was returned to its throne …”:
Thereafter on the tenth lunar day of each month, eight monks from Nechung Monastery would perform a ritual feast offering before the Guru Statue, and the Dalai Lama would send a white offering scarf. And every Monkey year, the Guru Statue was taken to Nechung Monastery for a ritual feast offering and prayers, and at this time other mediums gathered and were possessed by the various oracles that the Tibetan government consulted.

Page 117
“But while in central Tibet, he was sure to connect …”:
Tertön Rangrik was an emanation of Terdak Lingpa of Mindroling. Tertön Rangrik had a close relationship with the Thirteenth Dalai Lama, though it never matured to the degree of Tertön Sogyal’s. The Thirteenth was the patron of Lumorap Monastery, which Tertön Rangrik built. Tertön Rangrik Dorje’s grandson, Gyurme Dechen Chokdrup, became the ninth throne holder of Mindroling.

Page 118
“At one point, Tertön Rangrik and Tertön Sogyal …”:
Lodi Gyari Rinpoche interview 2008. Lodi Gyari Rinpoche (b. 1949), also known as Gyari Gyaltsen, was born in Nyarong, Tibet, and was recognized as the reincarnation of Khenchen Aten Jampal Dewe Nyima of Lumorap. He is the former Special Envoy of His Holiness the Dalai Lama and chief interlocutor with the Chinese government, and currently resides outside of Washington, D.C.

Page 118
“Tanglha presided over the entire Himalayan …”:
One of the heavenly court ministers for Tanglha is Kawalurig, Heights of Eternal Snow, who resides in northern Nyarong.

Page 122
“As their relationship deepened, Kongtrul acknowledged …”:
Jamgön Kongtrul 2003, pages 217–219, 249–250, and 393. Kongtrul referred to Tertön Sogyal as the “Tertön of Dzarkha.”

Page 122
“Padmasambhava uncharacteristically entrusted …”:
Tsultrim Zangpo 1942, page 190.
The Razor,
consisting of a cycle of terma teachings and material treasures, was entrusted to five of Guru Rinpoche’s disciples—Kharchen Palgyi Wangchuk, Langchen Palgyi Senge, Nubchen Sangye Yeshe, Dorje Dudjom, and Shübu Palgyi Senge—but circumstances decreed that Tertön Sogyal, the emanation of Nanam Dorje Dudjom, would be the tertön to actually reveal the terma.

Page 124
“Kongtrul had gone to that secret location …”:
Tsultrim Zangpo 1942, pages 215–217.

Page 126
“This treasure is the one and only revival …”:
Tsultrim Zangpo 1942, page 191. See also Dalai Lama, 14th, 2007, pages 253–265. Khamtrul Rinpoche (interview 2008) described
The Razor
as follows: “What we have here is the teaching itself from the Guru Padmasambhava. It was revealed by Jamgön Kongtrul Lodrö Thaye, who was the incarnation of the great translator Vairocana. It was decoded by Tertön Sogyal Lerab Lingpa, who was the incarnation of Nanam Dorje Dudjom. So what you have is a terma that was produced through the combined efforts of the Great Guru, the Great Translator, and the Great Disciple, which combines the blessing of all three, and this is the terma that we have which is
The Razor of the Innermost Essence.

Page 126
“Ho! Through the power of generation and completion phases …”:
From the aspiration prayer of
The Razor of the Innermost Essence.
Translation courtesy Rigpa.

Page 126
“Padmasambhava prophesied two holders …”:
Thupten Jampa 1998, page 691.

Page 127
“
The Gelug teachings will be strengthened …”:
Ibid., page 691.

Page 129
“The Nechung Oracle issued a prophecy …”:
Tsultrim Zangpo 1942, page 221.

Page 130
“Tertön Sogyal relied on Khandro Pumo’s advice …”:
Ajam Rinpoche interview 2001.

Page 133
“Tertön Sogyal took up residence …”:
This refers to
The Deepest Heart Essence of Vajrakilaya
. Khenpo Jikme Phuntsok on August 27, 1993, said that the three main Vajrakilaya termas of Tertön Sogyal are
Yang Sang Tropa (The Most Secret Wrathful Vajrakilaya),
which is very long;
Yang Nying Pudri (The Razor of the Innermost Essence),
which is of medium length; and
Yang Zab Nyingpo (The Deepest Heart Essence of Vajrakilaya),
which is the most concise.

Page 135
“Just as the Abbot …”:
Thupten Jampa 1998, pages 582–583; also, Akester (forthcoming) points out that the name Tertön Padma Lingpa “was evidently an alias (gTer ming) for one of the highest dignitaries in the dGe lugs pa order, the ninth ’Phags pa lha incarnation mKhas grub ngag dbang blo bzang ’jigs med bstan pa’i rgyal mtshan [Ngawang Lobsang Jigme Tenpai Gyaltsen] (1849–1900).”

Page 137
“At one campsite in the lush forests …”:
Tsultrim Zangpo 1942, page 233; Thupten Jampa 1998, pages 225–226.

Page 137
“You, protectors, by the power of this offering …”:
Translation courtesy Rigpa.

Page 137
“Part of the prophecy called for the construction …”:
Akester (forthcoming) outlines what is in Tsultrim Zangpo 1942, pages 231–233: “The
Nyi ma’i ’od phreng
[
Garland of Sunlight
] prophecy called for the construction of a series of geomantic temples, one devoted to Guru Padma in each of the three ‘Chos skor’ or royal temples of the Yar lung Dharmaraja-s (lHa sa, bSam yas and Khra ’brug, to suppress the rGya ’dre), and two groups of five temples each, one above gTsang gi Sil ma thang, at the western foot of Jo mo Kha rag (the holy mountain on the border between dBus and gTsang, to suppress the Dam sri), and one above Khams kyi Sha ba thang (at lHang brag in Nyag rong, to suppress the ’Phung ’dre). On arrival in lHa sa, gTer ston bSod rgyal [Tertön Sogyal] duly presented his revelations to His Holiness, who took a great interest in the prophecy, writing it out in his own hand from the gTer ston’s reading and (supported by gNas chung and his official tutor Gling rin po che) authorised the necessary construction, which began the following year. The chapels added to the Parikrama precincts (Bar skor) of the three great Chos skor temples each had central images of Guru Padmasambhava, Guru drag po and Seng gdong ma, surrounded by 100,000 clay-mould figures of Guru Padma. The five chapels at Sil ma thang contained Buddha statues and five thousand volumes of scripture.” See also Thupten Jampa 1998, pages 225–226.

Pages 138–139
“Kyema! Profound, peaceful, and free …”:
Translation courtesy Rigpa, from booklets prepared for His Holiness the Dalai Lama’s visit to Lerab Ling, September 2000.

Page 145
“The cryptic message mentioned death…”:
The narrative of this assassination episode is based on Nyarong oral history and interviews with the late Sherab Ozer Rinpoche, Khamtrul Rinpoche, Tashi Tsering, Lodi Gyari Rinpoche, and the late Lama Wangde. Gelek Rinpoche was very generous to speak to me. Also, see Tsultrim Zangpo 1942, pages 243–245; Thupten Jampa 1998, pages 239–242. English sources that deal with parts of the episode are found in Goldstein 1991, pages 42–43; Kawaguchi 1979, pages 374–382; Tsepon Shakabpa 1967, pages 195–196. Matthew Akester provided me with Tibetan sources, which include
Hor khang bSod nams dal ’bar, Ram pa rNam rgyal dbang phyug
and
bShad sgrva dGa’ ldan dpal ’byor
in
Bod kyi lo rgyus rig gnas dpyad gzhi’i rgyu cha bdams bsgrigs
, volume 8, and
Blo bzang rgya mtsho
in volume 19. Mullin (1988, pages 37, 40–45) erroneously writes that Tertön Sogyal and Lerab Lingpa are two different people; Lerab Lingpa was an alias of Tertön Sogyal.

Page 147
“Tibetan government documents …”:
Tsepon Shakabpa 1967, pages 195–196.

Page 148
“But it is more likely that Demo was exiled …”:
Demo’s previous incarnations are unclear. Khyentse Wangpo and others held that he was the incarnation of Shantarakshita. The Fourteenth Dalai Lama suggested in Laird 2007 (page 403, note 38) a more complicated situation, saying that Demo was the incarnation of a former Tibetan government minister (Garwa Tongtsen) who had suffered at the hands of King Songtsen Gampo.

Pages 151–152
“Rigdzin Namgyal would follow in the tradition …”:
Lama Wangde interview 2004.

Page 152
“The Dalai Lama gave the name to the new temple …”:
Sherab Ozer and Changchub Gyamtso 1996, pages 30–31.

Page 152
“Nyoshul Lungtok was ill …”:
Tsultrim Zangpo 1942, page 254. Adam Pearcey has pointed out in
www.lotsawahouse.org/tibetan-masters/terton-sogyal/biography
that the biography of Khenpo Ngawang Pelzang mentions that Nyoshul Lungtok gave detailed teachings on the preliminaries to Tertön Sogyal around this time. Khenpo Ngawang Pelzang himself was present and took notes during the teaching which was to become his famous
A Guide to the Words of My Perfect Teacher
(
kunzang lama’i shyalung zindri
). See Khenpo Ngawang Pelzang 2004.

Page 154
“Inspire us with your blessings in this life …”:
Translation courtesy Rigpa; from
The Prayer in Seven Chapters to Padmakara (le’u bdun ma).

Page 154
“As he was praying …”:
Tsultrim Zangpo 1942, pages 255–256.

Page 156
“It is known as
Tendrel Nyesel
…”:
for the elaborate
Tendrel Nyesel (rten ‘brel nyes sel gyi gdams pa zab mo)
revelation, see Tsultrim Zangpo 1942, pages 255–266.
Tendrel
means “interdependence.”
Nye
means “something gone wrong”;
sel
means “to remove or to eliminate inauspiciousness.”

Pages 158–159
“For us and those who need protection …”:
Translation courtesy Rigpa. Verse from the section
Dakini Ciphers: The Method Employing Air
found within the
Tendrel Nyesel
revelation.

Pages 159–160
“All these momentary thoughts, perceptions …”:
Translation courtesy Rigpa. Verses are from the medium-length
Tendrel Nyesel
(
nyes sel gyi cho ga ‘bring po
).

Page 162
“
Pacify all outer, inner and secret inauspicious circumstances …”:
Translation courtesy Rigpa. Verses are from the concise-length
Tendrel Nyesel (rten ‘brel nyes sel gyi don bsdu).?