Fearless in Tibet: The Life of the Mystic Terton Sogyal (39 page)

Page 57
“
At that moment, Nyoshul Lungtok’s conceptual mind …”:
This story can be found in Sogyal Rinpoche 1992, pages 155–157; Nyoshul Khenpo 2005, page 241; Tulku Thondup 1996, pages 223–224; Ricard, n.d. (“The Enlightened Vagabond”).

Page 58
“At the end of Nyoshul Lungtok’s nearly three …”:
Nyoshul Khenpo 2005, page 238. When Tertön Sogyal eventually met Patrul Rinpoche, according to Tsultrim Zangpo 1942, page 65, the elder master said, “Last night I had a dream and in the sky a dragon released a thunder that resonated all through the earth and sky, and it was an indication that you would be coming. Earlier when another tertön, Chogyur Lingpa, came to see me, I also dreamt that from the top of a high mountain there was a flag that was swept far away. It seems that I have different type of dreams for the different tertöns.” From Patrul Rinpoche, Tertön Sogyal received the crucial points of the
Secret Essence Tantra (rgyud gsang ba’i nying po)
and clarified difficult points. Tertön Sogyal said, “I received many common and extraordinarily profound teachings from Patrul Rinpoche, whom I hold in great esteem. I am very grateful for the kindness that he showed.”

Page 58
“From now until I realize unsurpassed enlightenment …”:
Tertön Sogyal wrote this verse. See Tsultrim Zangpo 1942, page 130.

Page 58
“Upon arrival at Nyoshul Lungtok’s encampment …”:
For Tertön Sogyal’s time with Nyoshul Lungtok, see Tsultrim Zangpo 1942, pages 47–48; Khamtrul Rinpoche teachings 1992 (a), 1992 (b); Nyoshul Khenpo Rinpoche teaching 1985; Nyoshul Khenpo 2005, page 513; Ajam Rinpoche interviews 2001, 2007.

Page 58
“That Tertön Sogyal was wearing white …”:
Nyoshul Khenpo Rinpoche teaching 1985; Khamtrul Rinpoche interview 2008. Khamtrul Rinpoche said that the verse that Nyoshul Lungtok was reciting was from the
Manjushri-nama-samgiti
(
Chanting the Names of Manjushri
). Nyoshul Lungtok taught Tertön Sogyal from the
klong chen snying thig
(Heart Essence of the Vast Expanse).

Page 59
“First, contemplate the preciousness of being free …”:
Translation courtesy of Nalanda Translation Committee.

Page 63
“Listen here, Tibetan yogis endowed …”:
Yeshe Tsogyal 1993, pages 170–171.

Page 64
“One morning, Tertön Sogyal saw in his mind …”:
Tsultrim Zangpo 1942, page 35.

Page 65
“Studying alongside Tertön Sogyal …”:
Tertön Sogyal and Ngakchen met when they studied with Lama Thaye and would sometimes attend teachings and empowerments of other high lamas, such as when the Great Getse of Katok gave the
Secret Essence Tantra
. Ngakchen would come to be known as Orgyen Tutop Lingpa; see Nyoshul Khenpo 2005, pages 511–512.

Page 66
“After flirting briefly with the girls …”:
Khamtrul Rinpoche, n.d. (“A Brief Biography …”); Khamtrul Rinpoche interview 2008.

Page 66
“One day Nyoshul Lungtok decided to send …”:
Khamtrul Rinpoche’s biography suggests that it was Kongtrul who sent Tertön Sogyal, though Ajam Rinpoche (interview 2001) said it was Nyoshul Lungtok.

Page 69
“Now, all forms that appear are the wisdom deities …”:
Prayer known as
The Unending Flow of the Yoga
found within
The Razor of the Innermost Essence
terma. Translation courtesy Rigpa.

Page 69
“The master called his disciple into his tent …”:
Nyoshul Khenpo Rinpoche teaching 1985; Ajam Rinpoche interview 2001. The phurba dagger is often placed on a personal shrine and used as an aid in tantric visualization. In some extraordinary cases, when the yogi’s meditative power imbues the dagger with profound blessing, the dagger actually becomes the deity and performs empowerments and other activities such as subduing negative forces.

Page 69
“Padmasambhava advised tertöns like me …”:
Tsultrim Zangpo 1942, page 49.

Page 70
“And because he diligently applied his teacher’s pith …”:
Ibid., page 25. Tsultrim Zangpo also writes that Tertön Sogyal “swiftly realized the mind of the Buddhas” and “embodied the greatness of the teachings.” Also, see Tsong-kha-pa 2000, pages 46–54.

Page 70
“One of the principal goals of a Dharma practitioner …”:
Tsultrim Zangpo 1942, page 55.

Page 72
“Padmasambhava told Tertön Sogyal in one vision …”:
Tsultrim Zangpo 1942, pages 74–77.

Page 72
“Jamgön Kongtrul once told Tertön Sogyal …”:
Ibid., page 75.

Page 73
“One evening, by candlelight, Tertön Sogyal wrote …”:
Ibid., page 84.

Page 73
“When Khyentse heard this …”:
Nyoshul Khenpo Rinpoche teaching 1985.

Page 74
“One morning Khyentse called for Tertön Sogyal …”:
Tsultrim Zangpo 1942, pages 85–87.

Page 76
“Some months later, after Khyentse had bestowed …”:
Ibid., pages 90–91; see also 632–655. Regarding other termas, Jamgön Kongtrul (2012, page 144) writes about Khyentse and Tertön Sogyal, stating, “It seems that the most important of the profound treasures which this master [Khyentse] was to reveal in this incarnation was the
Tsasum kadü chenmo
at the Tsi-ki Lhakhang temple in Tsang Yéru, but as he did not achieve this, [there are only] the auxiliary teachings, the scrolls of the
Particular accomplishment of the unconditioned bliss [Tro-tral déchen göndrup]
which Tértön Lérab Lingpa revealed at Ka-tok, the Sadhana cycle of the ‘eight close sons’ from Tsangrong Tashi Lhatse which I got hold of, and the
Individual Sadhana-s of the eight Vidyadhara-s [Rikdzin gyéki gödrup]
from the ‘Palace of assembled Sugata-s’ at Dzongshö, none of which were transcribed.” Kongtrul (2003, page 461) notes further about these revelations, writing, “On the basis of an omen in my dreams, I sought the help of Lerab Lingpa [Tertön Sogyal]. Lord Khyentse Rinpoche issued an injunction to the guardian of the termas and instructed Lerab Lingpa. Accordingly, Lerab Lingpa and I were together able, in Pal De’u [Cave at Dzongshö], to reveal individual sadhanas for the eight Indian vidyadharas and samaya substances that were associated with these practices. If my precious lord guru were to have revealed
The United Commands of the Three Roots,
these sadhanas would have constituted an auxiliary part of this cycle.”

Page 76
“Nearing the end of the Fire Dog year …”:
Tsultrim Zangpo 1942, pages 90–93. Kongtrul had requested Khyentse to bestow the
Collection of Nyingma Tantras
(
rnying ma rgyud ‘bum
) and other transmissions. Regarding the
Chetsun Nyingtik
(
lce btsun snying thig
) commentary, see Matthieu Ricard interview 2004. Khyentse gave the title of the work as
The Great Chetsun’s Vimala’s Profound Heart Teaching Commentary
.

Page 78
“At the conclusion of the empowerments and transmission …”:
Tsultrim Zangpo 1942, pages 93–95.

Page 81
“
The ill will that some people directed …”:
Tsultrim Zangpo 1942, page 130. Garje is the home monastery of Khamtrul Rinpoche. The Garje region is bordered to the north by Palyul, to the east by the Tromthar plateau, to the south by Sangenrong, and to the west by the Dri River. See Khamtrul Rinpoche 2009.

Page 82
“He contemplated repeatedly the verse …”:
Seventh verse of “Eight Verses on Mind Training.” See Thubten Jinpa 2005, pages 275–289.

Page 82
“As Jamgön Kongtrul stated …”:
Jamgön Kongtrul 2012, page 106.

Page 82
“Villagers were relieved of their worries …”:
Tsultrim Zangpo 1942, page 130. The implication is that the constellation Rahula captures the moon during a lunar eclipse. The moon is symbolic of wisdom, and in this case, Tertön Sogyal is equated with the moon, while Rahula is equated with obstacles and sickness.

Page 82
“Tertön Sogyal told him …”:
Ibid., pages 97–98. Nyoshul Khenpo Rinpoche teaching 1985, which also says, “Jamyang Khyentse predicted that if she became his secret consort, it would be of very great benefit in the future, for she was the manifestation of Vajravarahi.”

Page 83
“Your clairvoyance is correct …”:
Ibid., pages 100–101.

Page 84
“As the yogis passed through mountain hamlets …”:
Khamtrul Rinpoche interview 2008.

Page 84
“We can see this letter comes from Master Khyentse …”:
Nyoshul Khenpo Rinpoche teaching 1985.

Page 85
“On the morning following a prophetic dream …”:
Ajam Rinpoche interview 2001.

Page 85
“Hum. In the northwest of the land of Oddiyana …”:
Translation courtesy Rigpa.

Page 86
“Before sunrise the next day …”:
Tsultrim Zangpo (1942, page 101) writes that a similar ceremony marking Tertön Sogyal’s spiritual union with Khandro Pumo took place after they returned to Tromthar.

Page 87
“At the beginning of the Earth Rat year …”:
Tsultrim Zangpo 1942, pages 130–133. Tertön Sogyal had just revealed several termas, including a five-pronged vajra, a cycle of Avalokiteshvara teachings in association with a small statue of Khasarpani. He offered the statue to Nyoshul Lungtok.

Page 90
“Tibet used this lama-patron bond …”:
The roots of this lama-patron relationship in Tibet reach back to the 13th century, when the Mongol descendants of Genghis Khan, namely his grandson Prince Goden and later Kublai Khan, ruled over the largest land-based empire in the history of the world, extending from southern China to Korea, throughout Central Asia, into modern-day Russia, Iran, and eastern Europe. Kublai Khan in 1240 invited a leading Tibetan religious hierarch to his Yuan court and subsequently adopted Tibetan Buddhism as the empire’s state religion, and thus began the lama-patron relationship. Contacts between Tibet and Ming China rulers were limited throughout the 14th through the 16th centuries, but the lama-patron relationship did endure. In 1644, the foreign Manchus established the Qing dynasty and overthrew the Chinese Ming emperors. The Qing dynasty ruled China until 1911. In the last years of the Qing, the Thirteenth Dalai Lama’s life and the existence of Tibet as an independent nation were threatened. Yet, both the Thirteenth Dalai Lama and Tibet outlived the Qing. Whether it was with the Mongol Yuan, Chinese Ming, Manchu Qing, or even into the early Republican period in the 20th century, Tibetan Buddhist leaders bestowed teachings, tantric empowerments, and blessings upon these foreign benefactors who in turn gave economic and martial support as well as conferring imperial titles upon the religious hierarchy. This was a mutually beneficial relationship. See also Tuttle 2005; Ruegg 1991; Jagou 2009.

Page 91
“
The incarnation lineage of the Dalai Lama …”:
The title of “Dalai Lama” became associated with the line in 1578 when the Mongolian ruler Altan Khan bestowed it upon the Third Dalai Lama, Sonam Gyatso. The title was retroactively given to Sonam Gyatso’s two predecessors.

Page 91
“It is no coincidence that the Great Fifth …”:
The Great Fifth Dalai Lama studied with two other Dzogchen masters. The first was Khonton Paljor Lhundrub, who is regarded as the incarnation of the great translator Kawa Paltsek. His proper name is Sonam Namgyal and he is also known as Phabongka Paljor Lhundrub because he was abbot of the Phabongka Retreat above Sera Monastery. He was outwardly Gelug but a great Dzogchen practitioner. The other important Dzogchen master was Menlungpa (or Draktsampa) Lochok Dorje, an incarnation of the great Pandita Vimalamitra. He practiced in the Northern Treasure tradition of Rigdzin Gödemchen and Legden Dudjom Dorje.

Page 91
“The First, Second, and Sixth …”:
The Third Dalai Lama did not meet with a karmically connected tertön, but his activity was nonetheless significant.

Page 93
“The holder of the lotus …”:
Tsultrim Zangpo 1942, page 136.

Page 94
“
Meditate by means of the recognition …”:
From Tertön Sogyal’s personal notations after having received the
Chetsun Nyingtik
teaching from Jamyang Khyentse Wangpo; translation courtesy David Christensen. Tertön Sogyal concluded the treatise with the humble colophon: “I, the most lowly among the ranks of the many learned and powerful disciples of my Master [Khyentse Wangpo], who holds the terma name of Lerab Lingpa, wrote this as notes from the key points of all the profound teachings, based on what I understood. May it be totally virtuous.”

Page 96
“The Dalai Lama was overjoyed …”:
For the prophecies and meeting, see Tsultrim Zangpo 1942, pages 134–136.

Page 97
“Additionally, yogis like Tertön Sogyal and a group from Rebkong …”:
See also Thupten Jampa Tsultrim Tendzin 1998, pages 194–198, 582–583; Stoddard 2006.

Page 97
“While staying a few weeks in the Potala Palace …”:
Tsultrim Zangpo 1942, pages 134–135. Tertön Sogyal stayed in the Fifth Dalai Lama’s sleeping room in the Potala Palace and copied treasure scrolls of Avalokiteshvara and Tara, and decoded a treasure text that he had discovered en route to Lhasa after a local spirit had told him to dive into the Secret Dakini Lake. Tertön Sogyal also stayed at the Sixteen Arhats Chapel on the roof of the Jokhang Temple and decoded some of the liturgies from the Avalokiteshvara treasure he had taken in Gonjo.

Page 98
“Another prophecy told Tertön Sogyal …”:
Ibid., pages 242–243. In addition to sectarianism, any influence on the Dalai Lama beyond the officials’ tightly controlled circles was a threat to the economic control they held through vast monastic estates, corvée labor, and the taxes they collected.

Page 99
“The Dalai Lama agreed that such a rare event …”:
Nyoshul Khenpo Rinpoche teaching 1985; Khamtrul Rinpoche teaching 1992 (a), interview 2008.

Page 103
“Soon the Dalai Lama began to have pure visions …”:
The Thirteenth Dalai Lama’s terma revelations included the liturgy
gling bzhi
’
khor ba
as well as the treasure items of Je Tsongkhapa’s hat and robe.