Fearless in Tibet: The Life of the Mystic Terton Sogyal (42 page)

Page 206
“Ma Qi had even taken an interest in reading Li Dan’s translation …”:
See Hartley 1997 for comments on Mipham Rinpoche work. Mipham Rinpoche enumerated the seven constituents of political organization: the king, the king’s officials and ministers, the country or rural regions, the fortified urban zones, the treasure, the army, and foreign allies.

Pages 206–207
“Of all the Ma family warlords …”:
Bulag (2002, pages 41–44) argues that Ma Qi’s support of Tibetan Buddhist ritual offerings to land and lake spirits at Kokonor Lake was merely pandering to the Tibetan and Mongol imagination: “Controlling Tibetans and Mongols on behalf of the Center [the new Republican government, which] was the crucial way to maintain his power.”

Page 208
“Not to be outdone by Gurong …”:
The oral history of the audio recording is from interviews with Khamtrul Rinpoche 2008, 2013. The audio recording of Tertön Sogyal has not been found. According to Ge 2009, page 48, the earliest gramophone recording in China was made in Shanghai in 1903; the recording of Tertön Sogyal is said to have taken place in 1914.

Page 211
“The boy would be known as Pema Chöpel Gyatso …”:
Tsultrim Zangpo 1942, pages 555–556. Earlier, when Tertön Sogyal was in Achung Namdzong, the One-Eyed Protectress appeared to him and told him that his grandson would carry the blessing of the great master Ju Mipham Rinpoche. Rigdzin Namgyal’s wife, Sonam Drolma—the child’s mother—was of the Horshul Choyu tribe of Golok.

Page 211
“Tertön Sogyal spent increasing amounts …”:
Ibid., page 522.

Page 212
“The commentary was entitled …”:
Tertön Sogyal requested Dodrupchen Rinpoche to compose the commentary,
Key to the Precious Treasury: A Concise Commentary on the General Meaning of the “Glorious Secret Essence Tantra
” (
mdzod kyi lde mig
). See Dodrupchen Jikme Tenpa’i Nyima 2010.

Page 212
“While Dodrupchen was not known publicly as a tertön …”:
Tulku Thondup 2007; see also Tulku Thondup 1996, pages 243–244. Tulku Thondup 1986, part four, contains a complete translation of Dodrupchen’s
Wonder Ocean: A Brief and Clear Explanation of the Transmission of Termas (las a’phro gter brgyud kyi rnam bshad nyung gsal ngo mtshar rgya tso)
.

Page 212
“Soon after he met Tertön Sogyal, Tsullo invited …”:
Tsultrim Zangpo 1942, pages 486, 499. Tertön Sogyal gave the empowerments from the Northern Treasures tradition (
gshin rje
and
rig ‘dzin gdung sgrub
) as well as those of the outer practices from his own revelations. Shukjung Monastery was established by the First Dodrupchen, Jikme Trinle Ozer (1745–1821).

Page 214
“Khandro Pumo told Tertön Sogyal …”:
Tulku Thondup 1996, pages 213–214, 248.

Page 214
“While staying at Puchung House, Tertön Sogyal received …”:
Tsultrim Zangpo 1942, page 496. The main focus was from the Jonang Jodrup (
sbyor drug
), the six-fold Kalachakra yogic practice. This temple is likely where Choklung Repa Damtsik Dorje had once founded a hermitage in the 18th century; as Nyoshul Khenpo (2005, page 409) writes, “Repa Damtsik Dorje … spent a long time in Golok, caring for students in these northern reaches; he also founded a hermitage, which in later times Tertön Sogyal Rinpoche restored.”

Page 214
“Tertön Sogyal appointed the Dzogchen yogi Pushul Lama …”:
Tulku Thondup said that practice continued until tribal fighting broke out in the 1950s and everyone departed from the warring area, and the temple was destroyed in the early 1960s.

Page 215
“While staying at the temple, Tertön Sogyal had a pure vision …”:
Tsultrim Zangpo 1942, page 523.

Page 215
“For as long as space exists …”:
Shantideva 1997, chapter 10, verse 55.

Page 218
“Tertön Sogyal never wasted a moment …”:
The text of Tertön Sogyal’s teaching that forms the basis for this narration is in the personal library of Sogyal Rinpoche.

Page 221
“Tertön Sogyal’s ability to transmit experientially …”:
It was as Nyoshul Khenpo writes on page xxx of a marvelous
Garland of Rare Gems
(2005) regarding “the transmission of the realization of this ultimate wisdom mind by the master to the student … this does not happen for just any ordinary person. A number of circumstances have to come together, in terms of how the master and the student interact: there are the
authentic
teachings, or pith instructions; there is the master, who has the
authentic
blessing of the lineage; and there is the student, who has
authentic
faith and devotion. When these three ‘authentics’ come together, the realization of Dzogpachenpo, the Great Perfection, can awaken in the student’s mindstream.”

Page 223
“They asked Tertön Sogyal …”:
Tsultrim Zangpo 1942, page 493.

Page 225
“He knew that these were the blessed substances …”:
For Dodrupchen’s blessing from afar, see Tulku Thondup 1996, page 248; Nyoshul Khenpo 2005, page 327.

Page 225
“During the ceremony, Tertön Sogyal again saw many dakinis …”:
Tsultrim Zangpo 1942, pages 509–519.

Page 228
“If I can teach the
Secret Essence Tantra
to His Holiness …”:
Khenpo Jikme Phuntsok teaching 1993. Also, Nyoshul Khenpo (2005, page 325) writes that Jamyang Khyentse Wangpo prophesied that if Dodrupchen “went to central Tibet, he would not only ensure benefit for the teachings and for beings, but also dispel obstacles to his life. However, circumstances supportive of such a journey did not materialize.”

Page 229
“With devotion, there is no difference between me and the prophecies …”:
Tsultrim Zangpo 1942, pages 519–520.

Page 229
“For the next three years, Tertön Sogyal moved …”:
In autumn of 1917, according to Chögyal Namkhai Norbu 2012 (b), page 25, Tertön Sogyal received from Adzom Drugpa Rinpoche the
Direct Revelation of Samtabhandra’s Mind (kun bzang dgongs pa zang thal)
.

Page 229
“The removal of obstacles for everyone …”:
Tsultrim Zangpo 1942, pages 580–582. The prophecy was given to Tertön Sogyal by the dakini Mandarava in the form of White Vajravarahi.

Page 230
“After a few weeks, the protectors led Tertön Sogyal …”:
Ibid., pages 568–569. The
Names of the Thousand and Two Buddhas of This Fortunate Age (sangs rgyas stong rtsa gnyis).

Page 231
“Tertön Sogyal immediately redacted the meaning …”:
Ibid., page 584.

Page 231
“While Tertön Sogyal was staying in the area …”:
Soon afterward he granted the empowerments and transmissions of
yongs rdzogs ‘dus pa, phur pa rgya chen rol pa
, and the brief and medium versions of
rten ‘brel nyes sel
to Khandro Pumo and his son Rigdzin Namgyal, Tsullo, and Atrin. Jamgön Kongtrul recognized Chökyi Lodrö as the incarnation of Jamyang Khyentse Wangpo. There were other incarnations of the great Khyentse Wangpo’s body, speech, mind, qualities, and activities, but it was Chökyi Lodrö who was eventually enthroned at Dzongsar and carried on his predecessor’s work to the greatest degree. Khyentse Chökyi Lodrö recognized the son of the Lakar family in Trehor—Sonam Gyaltsen—as an incarnation of Tertön Sogyal. Sonam Gyaltsen would become known as Sogyal Rinpoche and later founded Rigpa Fellowship and authored
The Tibetan Book of Living and Dying
(Sogyal Rinpoche 1992).

Pages 231–232
“Greatest among teachers, Buddha and lord of sages, Shakyamuni …”:
From the concise
Tendrel Nyesel
. Translation courtesy Rigpa.

Page 232
“With Chökyi Lodrö’s encouragement …”:
Nyoshul Khenpo (2005, page 300) writes, “Terchen Lerab Lingpa [Tertön Sogyal] conferred on him [Chökyi Lodrö] the cycle
The Heart Drop of Freedom: The Natural Freedom of Enlightened Intent,
as well as his own profound termas, including the cycle of Vajrakilaya, the three levels—outer, inner, and secret—of
Dispelling Flaws in Interdependence
. He also bestowed on him the empowerments and teachings for
The Heart Drop of Chetsun [Heart Essence of Chetsun]
and authorized him to pass on all of these termas.”

Page 232
“The auspicious circumstances for the transmission …”:
Khenpo Jikme Phuntsok teaching August 24,1993.

Page 233
“He expelled his last breath …”:
Tsultrim Zangpo 1942, page 585. Tertön Sogyal confirmed that Atrin had been reborn in the pure realm.

Pages 235–236
“Stories swirled in Lhasa …”:
Zemey Tulku 1973.

Page 236
“How utterly mistaken are the minds …”:
Translation courtesy Rigpa. Verse from the
na rak skong bshags (Emptying the Lower Realms from Their Very Depths
).

Page 236
“And whenever he was unclear …”:
Tsultrim Zangpo 1942, page 574.

Page 237
“Tertön Sogyal continued using the two life-force stones …”:
Ibid., page 575.

Page 237
“As he continued his effort …”:
Ibid., page 579.

Page 238
“Tertön Sogyal was trying to single-handedly resupply the whole of Tibet …”:
Ibid., page 625.

Page 238
“One early spring evening in the Water Pig year …”:
Tsultrim Zangpo 1942, pages 586–588.

Page 239
“Each master repeated the same phrase …”:
The
Complete Gathering of Teachings
is
ka yongs rdzogs bde ‘dus.

Page 240
“There was a prophecy regarding this episode …”:
Tsultrim Zangpo 1942, page 603.

Page 241
“Such a practice was the ultimate antidote …”:
Ibid., pages 603 and 626.

Page 243
“But this devoted student …”:
Ibid., page 630.

Page 244
“While staying in Shukjung Monastery …”:
Kunzang Nyima (1904–1958), also known as Sungtrul Rinpoche or Nuden Dorje, was the grandson and speech emanation of Traktung Dudjom Lingpa. See Nyoshul Khenpo 2005, pages 515–516.

Page 245
“At this, the time for discovering Buddha directly …”
: Translation courtesy Adam Pearcey.

Page 245
“Tertön Sogyal approached his two-room stone house …”:
Tsultrim Zangpo 1942, page 630.

Page 246
“We pray to you who are like the moonlight …”:
Translation courtesy Rigpa.

Page 246
“Tertön Sogyal thanked him for offering …”:
Tsultrim Zangpo 1942, page 541.

Page 246
“He would later say …”:
Tulku Thondup interview 2007.

Page 247
“At the end of the Wood Ox year …”:
Jamphel Sherab Rinpoche interview 2008. Tashe Lama, Lama Gendun, Wupho Lodi, and Yumtrul Dorje Gyamtso accompanied Tertön Sogyal and escorted him to his residence in the upper floor of the three-level Nubzor Temple. Nubzor, also known as Nubzur or Nizok, takes its name from a tribe in Golok.

Page 248
“Buddha, Dharma, and Sangha …”:
Translation courtesy Rigpa.

Page 248
“On the tenth day of the first month …”:
Tsultrim Zangpo 1942, pages 718–719.

Page 250
“The innermost, profound meaning is crystallized here …”:
Translation courtesy Rigpa; from the brief
Tendrel Nyesel
.

Page 252
“When the cremation stupa had cooled …”:
Regarding the five wisdoms, see Sogyal Rinpoche 1992, page 157; and Khenpo Ngawang Palzang 2004, pages 104–105.

Page 252
“Tertön Sogyal’s devotees rebuilt …”:
See Pistono 2011, pages 200–218.

Page 252
“
Woodblocks of Tertön Sogyal’s 20 volumes …”:
The incarnation of Gurong Tsang, Orgyen Tenzin of Jentsa Township in northeastern Tibet recently published Tertön Sogyal’s collected terma revelations and unpublished writings in 24 volumes; see Tertön Sogyal 2013.

Page 254
“At a teaching at Reting Monastery…”:
See Tsering Shakya’s biography of the Thirteenth Dalai Lama in Brauen 2005, pages 136–161.

Page 255
“Tsullo says it was Rigdzin Namgyal who delivered it …”:
Tsultrim Zangpo 1942, page 621; Keutsang Trulku Jamphe Yeshe 2001, page 256.

Page 255
“The Dalai Lama came down from Keutsang Monastery …”:
Dilgo Khyentse Rinpoche teaching 1990.

Page 256
“His Holiness recalls …”:
Dalai Lama interview 2007.

Page 256
“She said that seven incarnate lamas
…”: Ama Adhe 1997, pages 108–113.

Page 259
“He also predicted that there would be …”:
In another prophecy found in Tertön Sogyal’s
Hayagriva
treasure revelation, it is stated:

It is believed that Ju Mipham Rinpoche’s brother, born in Jakhyung Namdzong, was an incarnation of Tertön Sogyal. And regarding the other incarnation from Taktsang from the
Hayagriva
treasure prophecy, Pistono (2001, page 234) states, “Dilgo Khyentse Rinpoche told the story of how, when the meditation master Sonam Zangpo journeyed to the Dugsta Temple in Bhutan in the 1960s, he came across a philosophical discourse by the monk Gendun Rinchen from the famed Tiger’s Lair. Sonam Zangpo was struck by the similarities in tone and content to the writings by Tertön Sogyal, whom Sonam Zangpo had met some decades before in eastern Tibet. Sonam Zangpo asked that Gendun Rinchen be brought to him, and it is said that at this time he recognized him as one of three incarnations of Tertön Sogyal. Gendun Rinchen, also known as Geshe Drakpukpa, was born in the same year Tertön Sogyal died. He was the 69th successive holder of the title Je Khenpo, the supreme head of Buddhism in Bhutan. According to this version, it is said of these three reincarnations of Tertön Sogyal, one would be a strict monk (Khenpo Jikme Phuntsok), one a learned hermit (Gendun Rinchen), and one a yogi with unconventional ‘crazy wisdom’ (Sogyal Rinpoche).” See also Nyoshul Khenpo 2005, page 514.