Minling Terchen Gyurmed Dorjee
Minling Terchen Gyurmed Dorjee, also known as Terdak Lingpa or Pedma Garwang Gyurmed Dorjee was born in the year 1646 at Dargye Choling monastery in Dranang, Central Tibet, to Sangdag Trinley Lhundup and Ladzin Yangchcn Dolma amidst auspicious omens of the witnessing of earthquakes and rainbows.
Both of his parents were very spiritual, and particularly his father was a great tantric adept. Just before he was born, his father dreamt of a red naked lady who offered him a handful of red RHI mantric syllable and his mother saw the belle of her village making an offering of a crystal stupa of one arms length. He was named Kunga Ngodup Rinchen Wangi Gyalpo.
As a child, he was quite unsual boy. While playing with other children he acted as if he were a teacher giving sermons and made his mates listen to him; at times he made stupas, images and offering article out of clay moulds and sometimes stayed all alone meditating and chanting lines of prayers.
He began receiving his religious trainings when he was just four years of age under the guidance of his father, who first initiated him into the Kagyad Sangdzog (bK'a- brgyad gsang-rdzogs) empowerment.
The great scholar, Dhondup Wangyal, was his teacher who taught him reading, writing, grammar and literature. His others teachers at that age were Rigzin Pema Trinley, Gonpo Sonam Chogden and Lochen Zhcnphan Dorjee from whom he also received oral transmissions and initiations.
Surprisingly even at that early age he showed remarkable signs of success in his trainings.
When he was nine, he took lay ordination vows upholding the precepts of the refuge (sKyabs-gsum 'dzin-pa'i dge-bsnyen) from his father and received further trainings in meditation, rituals and rites of the Nyingma practices with particular emphasis on Dzogchen philosophy and meditation.
Then he entered into a three month meditative retreat and received visions of Guru Padmasambhava giving initiations to him. Once when he was in his retreat in Sangphug cave, he envisioned all of Tibet within a beam of light and after he scrutinized it, he saw all the worldly activities of his town.
When he penetrated further into this nature, he experienced that all his visions had turned into an inconceiveable divine mansion deep blue in colour amidst which appeared Vajrasattva whose body had all the major and minor marks of a fully enlightened Buddha flanked by a red and white goddess on both sides holding a violin and flute, and then he heard the goddess singing:
The Buddhas in the Akanista Buddha field enjoys uncontaminated nectar;
The gods in the Tushita relished immortal nectar;
And humans of this world sip intoxicating nectar;
Though these tastes distinctly have a single nature.
When Akshobhya Vajra relishes this;
His energy and wisdom are reawakened.
Oh! How wonderful is this.
Then his visions vanished and transformed into a huge radiant white A syllable and this further dissolved into a tiny drop of light to the size of a sesame seed and this then dissolved into his third eye. According to his own description, the whole experience took about half a day. All of this symbolised his profound understanding of seeing all worldly and transworldly phenomena as being illusory in their nature.
Whilst in retreat periodically he memorised the traditional texts concerning invocation rites of the dharma protectors, sadhanas of the Avalokiteshvara, Amitayus, Mahakala, Guru Padmasambhava, Vajrapani, consecretion rites and fire pujas without any difficulty.
He also learnt by heart the fundamental texts and commentaries of the Essential Root Tantra (rTsa-???yud gsang-ba snying-po), the Peerless Continuum (rGyud-bla-ma), the Relaxation of Mind Nature (Sems- nyid ngal-gso), the Wish Granting Treasure (Yid-bzhin-mdzod) and the Four Medicine Tantras (sMan-dpyad rgyud-bzhi) and others.
Thus showed an inconceivable advancement difficult for ordinary people to understand. Between the age of fifteen and early twenties, he received the oral transmission of the eighteen volumes of Nyingma Tantra (rNying-ma rgyud-bum bco-brgyad) at Tashi Choling monastery. And, later he also received teachings on the Treatise on
Mani Mantra (Ma-ni bk'a-'bum), the Seventeen Tantras (rGyud-bcu- bdun), the Khro-ma Tantras (Khros-ma'i rgyud), the Heart Teachings of Vimalamitra (Bi-ma snying-thig), the Quintessential Teachings of the Dakinis (mKh'a-’gro yang-thig), the Vajramala Initiations (rDor- phreng-gi dbang), the [[Pronouncement (bK'a-ma) imd the Treasure Teachings (gTer-ma) and innumerable others.
At the age of twenty three he met the great Fifth Dalai Lama Ngawang Lobsang Tenzin Gyatso at Drepung and; received the hair cutting ceremony and was given the name Ngawimg Pema Tenzin. Later at the advice of his father, he took the vows of a full fledged layman (Yongs-rdzogs dge-bsnyen) of the Pratimoksha, Bodhisattva and Tantric tradition.
This coincided with the bringing of the self- arisen image of Arya Avalokiteshvara at Kyirong to the palace of the Dalai Lama and was recognised as an auspicious Sign. As Zurchen Kunkhyen Choying Rangdrol remarked, "This is auspicious omen and he will certainly become a great master helping the spread of Buddhism.”
The Fifth Dalai Lama also took this as im auspicious sign and offered a spcciaI hat made out of fine brocade to Terdak Lingpa. Following this, he received transmissions and teachings from the Fifth Dalai Lama.
Of particular importance was the transmission of the Great Sealed Secrets (gSang-ba ???ya-can) cyclo of teachings, comprised of the Fifth Dalai Lama's visionary texts, treasure teachings and supplementary notes of extremely iSecret levels of practices. He then travelled back and forth between Gungthang, Benyul, Nyemo and Kyitsal monasteries and studied scriptures and meditation.
These included the Great Illusion Tantra (sGyu-'phrul), the Union Tantra (mNyam-sbyor), the Vajra Kila (Phur-pa), the Yamri Tantra (gShed-skor), the Sublime, Complete and Heart (Bla- dzogs thugs-gsum) treatises on the meditation level (sGrub-sde) class of teachings; and also the tantras such as the Hundred Sadhanas (sGrub-thabs brgya-rtza), Cakra Sambhara (dDe-mchog), Guhyasamaja (gSang-’dus), Hevajra (dGyes-rdor) and many more. He also studied the texts of scholars - Sakya Pandita, Rongzom, and in particular, the texts of the great all-knowing Longchen Ramjampa.
he Jewel Ladder visions from whom he had received miscellaneous teachings. The first three were the great Fifth Dalai Lama, Sangdak Trinley Lhundrup - his father and Sungtrul Tsultrim Dorjee. Amongst the eleven, to mention a few, these were Rigzin Pema Trinley, Zhalu Rinchcn Sonam Chogdup, Zur Ngawang Phuntsok, Trulzhig Longyang Odsal, Sakyapa Sonam Wangchuk, and Konchog Lhundrup and others.
Especially, the great Fifth Dalai Lama and his own father, Sangdak Trinley Lhundrup, were principal teachers from whom he had directly attained higher accomplishments (siddhi). In all he had around thirty- five teachers from whom he had received oral transmissions, teachings and profound techniques of meditation and ritual practice.
After all this intensive study he went into solitary retreat for one year and ten days. During this, he experienced himself as actually arising in the form of deities like Vajra Kila, and also received visions of innumerable lndian and Tibetan masters such as Padmasambhava, Vimala Mitra, Vairocana, Khadro Yeshi Tsogyal, Nyangral Nyima Odzer and Kunkhyen Chocje.
In his visions he was bestowed essential instructions and pronouncements where he would be responsible for finding treasure article, objects and scriptures. It was during this retreat that he unearthed many treasure texts, articles, sacred pills and images.
He look out the text Rig-'dzin thugs-tig from Yama Lung, and later he obtained the text gShin-rje-gshed gregs-'joms from Shel Drag and also the cycle of Thugs-rje chen-po bde-gshegs kun-'dus.
When he took out these concealed texts people around him witnessed many miracles. As soon as he came out of this retreat, he then went into meditation combining the Mahamudra and Dzogchen practices. At one point when he was giving some esoteric initiations and teachings to the Fith Dalai Lama at Potala, to everyone’s surprise, flowers actually fell from heaven.
When he was twenty-four, he passed the transmissions of the tantra of Vajrapani’s Whispered lineage (Phyag-rdor snyan-brgyud), the Seven Treasury Texts (mDzod-bdun) of Longche Rabjampa, the Triple Relaxation (Ngal-gso skor-gsum), the Profound Quintessential Droplet (Zab-mo yang-thig), and the treasure teachings of Padma Lingpa, Dorje Lingpa, Ratna Lingpa and around two hundred major initiations to the Fifth Dalai Lama.
In this way, a strong spiritual tic was developed between Terdak Lingpa and the Fifth Dalai Lama, ln About the Author xiii the following year, on the lOlh of the fourth Tibetan month the Fifth Dalai Lama fully patronised the building of Minling Rinpoche's personal monastery and gave it the name Ogmin Ogyan Mindol Ling Ngedon Gatsal, which took seven years to complete, On the same day monks took refuge vows from the Dalai Lama and who also performed a hair cutting ceremony for the new monks.
In the subsequent year when the Dalai Lama fell sick, Terdak Lingpa performed grand religious services and rituals to expel the hinderances, and because of his power of ritual the Dalai Lama was fully recovered. Later at a meeting Terdak Lingpa is said to have given many secret advices to the Dalai Lama. When all his activities were thriving, at thirty-three Terdak Lingpa became seriously ill and as per the prediction and instruction of the Dalai Lama, he accepted a spiritual messenger (consort). This not only enhanced his own tantric realisations more deeply but also proved beneficial to his disciples and the doctrine. Though this consort did not bear a child, later another consort gave birth to a child, who became a great practitioner.
During the three consecutive years he travelled extensively to many places in the region of central Tibet and implanted the seed of dharma in the hearts of countless people. When the Fifth Dalai Lama passed away on the 25th of 2nd Tibetan month he was appointed a member of the the team of officials responsible for keeping the dcath of the Dalai Lama secret. Saddened at the death of his teacher and closest disciple, he made huge offerings and prayers for his quick return and also made a grand donation of gold, silver, precious stones and article to build tomb for the preservation of the Dalai Lama's body.
Terdak Lingpa was known for his generosity. Whatever material offerings he collected from his faithful disciples were all generously donated to Mindrol Ling monastery. Because of his donations, the three hundred monks at MindroI Ling did not lack anything. Further, he made many blocks for printing scriptures and books, and moulded figures of various Buddhist deities. After Terdak Lingpa has done all these meritorious deeds in the Wood-Horse year, during the first month of 1714, when he was nearing sixty-eight, he fell ill, and after leaving proper instructions, advices and prophecies passed away on
xiv The Jewel Ladder the 2nd of the 2nd Tibetan month. That morning he first said: Tt is necessary to go seven steps to the east!" and then spoke this verse: All appearance, sound and intrinsic awareness arising in the form of deities, mantras and the Dharmakaya Has intermingled into the realm of the body and wisdom.
May this profound experience of secret nature of a great Yogi Become inseparably one in taste and essence with his heart- centre.
Suddently, his hands performed the gesture of beating the hand drum and ringing the bell, and his eyes were wide open. In this way, the Dakinis invited him to the pure realm of Buddha. The disciples assembled there in agony witnessed the smell of camphor in the surrounding and heard the sounds of bells and hand drum.
Amongst his disciples, the great Fifth Dalai Lama and Desi Sangye Gyatso were his foremost disciples and patrons, like the sun and moon. Rigzin Pema Trinley, Sakya Trichen Kunga Tashi, Tsurphu Gyaltsab Rinpoche, Drigung Kunchok Trinley Zangpo, Taglung Tenzing Sizhi Namgyal Rinpoche, Dzogchen Rinpoche Gyurme Thcckchok Tenzin and innumerable other great masters also became his disciples and tasted the nectar of teachings from his wisdom.
Besides countless people in U-Tsang, Kham, Dagpo, Kongpo and Ngari regions of Tibet had the fortune of contenting themselves with the teachings of Tcrdag Lingpa. A prophecy in the Treasure Teachings has it that three rulers will support him. Thirty-eight disciples will deliver themselves. Two thousand will be attached to his teachings and sixty-seven will carry out his activities.
Treatises authored, compiled and edited by him in all constitute more than thirty volumes, and these may be classified into those belonging to the Prounccmcnts of the Early Translation (sNga-'gyur bk'a-ma'i skor); the Mind Treasure Texts of the New Translation (gTer-gsar thugs-thig skor); the instructions and Advices (bSlab-bya zhal-gdams-kyi skor); and the Common Studies (Thun-mongs phyi'i gnas-kyi skor) comprising of poetry, rejoinders, personal notes, short prayers and autobiographies.
This text of translation - the Jewel Ladder - a preliminary instructions to the commoners itself do not carry any information concerning the time, location and at whose request this has been written. Besides, my attempt at locating any information from the existing autobiographies and contemporary writings proved a failure in this context. I suspect that the time and events leadings to all his writings could not be mentioned in his autobiography.
Above all this text being one of his minor writings, perhaps he purposely chose not to mention where and when he compiled it. In any case, this should not give rise to any doubt regarding Terdak Lingpa's authorship of the text because one finds this listed in Rinchen Tcrdzod compiled by KongtruI Yonten Gyatso (1813-1899) among the writings of Minling Terchen Gyurmed Dorjee and also the caption of the text as well mentions: "...sNyoms-ias-pa 'gyur-med dorjes yi-ger-spel ba-'o", which means, this has been written by the lazy Gyurmed Dorjee.
As such we can perhaps speculate and say that this lamrim text belongs to the category of instructions and advices certainty written at the behest of some of his disciples. Nevertheless, the text besides being short is clear belonging to the literary genre of the Great Fifth DaIai Lama's time useful for beginners of (he present generation.
References
1.sNga-'gyur rnying-ma'i bla-ma bryud-pa rjes-brangs dang bcas-pa'i mam-tharngo-mtsar???ya-mtso'i-smad-cha (Biographical Dictionary of Tibet and Tibetan Buddhism, Vol. IV) by Khetsun Sangpo Rinpoche. Dharamsala, LTWA. 1973.
2.gTer-chen chos-kyi rgyal-po'i mam-thar dad-pa’i shing-rta (The Life of gTer-bdag glin-pa, Vol. I) by Terdak Lingpa himself and his brother Lochen Dharma Shri. Reproduced from the Ven. Dil-mgo mkhyen-btse Rinpoche's collection. Paro, Bhutan. 1982
3.gTer-bdag glin-pa'i gsan-ba'i mam-thar (The autobiographical record of the esoteric spiritual experience of Gter-bdag-glin-pa ’Gyur-med-rdo-rje) by Gter-bdag-glin-pa 'Gyur-med-rdo-rje. Nyingmapa Lama's College, Clement Town, Dehra Dun. 1977.
4.The Rise of Esoteric Buddhism in Tibet by Eva M. Dargay. Motilal Banarsidass, Delhi, 1977.
Acknowledgement
This book would never have been conceived without the kind teachings of Ven. Khamtrul Rinpoche, and I am deeply indebted to him for revealing the secrets of his hidden wisdom. Thanks are due to Ani Ursula Sollmann for her laborious and painstaking transcription of Rinpoche's teachings; Prof. Dexter M. Roberts for his generous editorial assistance; Ku-ngo Gyatsho Tshering, Tashi Tsering and Ven. Tenzin Dorjee for their encouragement; and lastly to T. Dhendup and Norbu Chophel for computer-setting and making the manuscript camera-ready.
