from Chapter 9 of Fearless in Tibet
DISCOVERING THE WISH-FULFILLING JEWEL GURU STATUE
Drikok Encampment, Eastern Tibet
Year of the Earth Ox to the Iron Hare, 1889–1891
In Tertön Sogyal’s 35th year, he revealed a guidebook to the Wish-Fulfilling Jewel Guru Statue, which stated, “Just as the veins of the body converge at the heart, go to the auspicious cave in the remote area of Derge where there are seven stone steps. You will see unmistakably, on the rock wall, an eight-spoked wheel. In the middle of the wheel there will be dakini script. There, behind, look for the extraordinarily blessed statue that liberates any individual who is fortunate to lay eyes upon it.”
The guide also instructed Tertön Sogyal about the astrologically appropriate date for revelation, the number of disciples who should accompany him, and the purification rituals to conduct, all of which needed to come together perfectly for the treasure revelation. The guidebook concluded, “When Guru Padmasambhava hid this statue, he entrusted it to Rahula and the naga treasure guardian named Jeweled Goddess. These two guardians will watch over the Wish-Fulfilling Jewel Guru Statue for many centuries. The person who will reveal this terma is an emanation of me, is empowered by me, and remains inseparable from me. His character may be unconventional and unpredictable as he subdues unruly disciples. He, who is an emanation of Nanam [Dorje Dudjom], is known as the great treasure revealer Sogyal.”
Rahula, the nine-headed Dharma protector, led Tertön Sogyal to the sacred mountain in the Derge region. Tertön Sogyal took with him 25 yogis and yoginis with whom he had a pure heart connection. As they walked through the rocky terrain and deep ravines, the entire group began having visions of Padmasambhava, who to some appeared in various forms such as a pandita and an ascetic yogi, and to others the guru rode a fearsome tigress. Clouds formed in the azure sky into mantra syllables—Om Ah Hum Vajra Guru Padma Siddhi Hum—while others saw Hum, the seed syllable of the enlightened mind of all the buddhas, reflected off mountain lakes and in the rivers.
When they arrived at a campsite at the base of a snow-covered mountain, Tertön Sogyal immediately took his seat and recited the syllable Ah in a yogic manner 100 times. He remained seated in meditation as others pounded the pegs to erect yak-hair tents while a few monks collected firewood, hauled water, and established a kitchen area. Nobody except the tertön knew how long they might stay.
After weeks of prepatory rituals, Tertön Sogyal and the monk assistant Dorje ascended the mountain one morning to search for the door to the treasure. When they found the seven steps that led to the eight-spoked wheel, Tertön Sogyal withdrew his phurba dagger and struck the rock in four places. He told Dorje to bore out holes, and therein Tertön Sogyal placed ten precious stones of coral, turquoise, amber, and crystal beads to symbolize seizing the power to accomplish the four kinds of tantric activity—magnetizing, enriching, subjugating, and pacifying. Tertön Sogyal carved a larger hole in the rock and placed ten dzi onyx beads and a conch shell to represent the all encompassing accomplishment of enlightenment itself. Before returning to camp, Tertön Sogyal concealed the holes, and he told Dorje to maintain great secrecy about what he had hidden. The disciples continued to conduct extensive ceremonies during the waxing August moon. On the 14th day of the lunar month, Tertön Sogyal told them to prepare a ritual feast in anticipation of the pending revelation. Ritual feasts not only accumulate positive karma, but they also serve to purify the disciples’ hearts and minds. By subsuming all objects of the senses—from the aroma of incense and food, to the taste of spiritual medicine and beer, to the sounds of ritual music and the mountain wind, to the very movements of thought and emotions in the mind—in the non dual state of unbound awareness, vast merit is accumulated and any corruptions in the yogis’ samaya are purified.
The next morning, Tertön Sogyal and Dorje walked up the mountain with a few others, including Atrin. When Tertön Sogyal climbed the rock staircase, the treasure door to a vault opened by itself, and Dorje helped Tertön Sogyal remove a large treasure casket two arm-lengths long. Tertön Sogyal put a treasure replacement of ten golden coins in the crypt and closed the stone door. The ease with which the treasure discovery happened, Tertön Sogyal knew, was a sign that all the necessary interdependent circumstances had coalesced precisely at the right time, in the right
location, with pure devotees around him.
The casket was extremely heavy and the other yogis approached to help take it down from the rock perch. Dorje and Atrin put the treasure casket on the backs of two helpers, but they could barely take a step without losing their balance because of the sheer weight.
“If you can’t manage, then set it down,” Tertön Sogyal said. Tertön Sogyal hoisted the load onto his own back and hiked down the mountain with granite scree rolling off cliffs on either side of him. One of the yoginis met Tertön Sogyal on the trail and
ceremonially led him back to camp, holding incense and singing melodic mantras. Tertön Sogyal saw clouds of incense rising from the campsite where fresh juniper branches smoldered atop hot coals for a smoke offering. The other yogis and yoginis had cleaned the campsite and prepared another ritual feast of barley cakes, yogurt,
sweet potatoes, and barley wine. They had dusted off their red and white shawls and washed themselves as if the Great Guru Padmasambhava himself were soon arriving at their camp.
Atrin and Dorje assisted Tertön Sogyal to set the heavy stone casket next to the mandala and feast offerings. They immediately offered devotional prayers to Padmasambhava, and made offerings to Rahula and the treasure guardians living in the underworld, including pouring pails of blessed milk into the nearby stream for the naga Jeweled Goddess. As the offerings were being made, Tertön Sogyal mixed a sacramental brew and had the congregation drink it while he distributed palm-size ritual mirrors that the yogis and yoginis affixed to their belts as a protection against any deleterious fumes or sorcery with which they may have recently
come into contact.
As the disciples continued to chant and abide in the sublime Dzogchen view, Tertön Sogyal approached the stone casket. He washed it with saffron-infused water and purified it with incense. Birds gathered in the trees and sang soft melodies as deer walked by the encampment unafraid. With the help of the treasure guardian invisible to all except him, Tertön Sogyal lifted the lid to the casket, wherein sat the Wish-Fulfilling Jewel Guru Statue. The congregation prostrated with tears of devotion, offered sacred substances, and made aspirational prayers.
To the Lotus-born Guru of Oddiyana, we pray!
Grant your blessing, so all our wishes be spontaneously fulfilled!
When beings of all six realms are tormented by immense pain,
And especially when our leaders and people are engulfed in suffering,
With intense longing and devotion, from the depths of our hearts,
With no trace of doubt or hesitation we pray:
O Guru Rinpoche, Padmasambhava, with your unchanging, unwavering compassion—watch over us!
To the Lotus-Born Guru of Oddiyana, we pray!
Grant your blessing, so all our wishes be spontaneously fulfilled!
The height of the statue of Guru Padmasambhava was just longer than an arm’s length. He sat in a cross-legged posture and wore a maroon pandita’s hat with elongated ear flaps; his right hand at his heart was in a gesture of offering and his left hand held a skull cup filled with the nectar of immortality.
Tertön Sogyal explained that such sacred treasure statues were meant specifically for the degenerative times because they have the very warm breath of the dakinis on them. Because the statues and teachings were hidden with Padmasambhava’s direct blessing, the essence and power found within that blessing had not been lost nor corrupted over time by coming into contact with negative attitudes. These holy objects, whose potency has not declined, are meant to reinspire spiritual practitioners whose diligence has wavered, to reconsecrate lands that have been desecrated, and to
repair corrupted samaya commitments.
“The potency of Padmasambhava’s wisdom intent has not diminished over time, even as the negative actions of beings have increased in this degenerative age. In order to revive Padmasambhava’s blessing, to increase the activity of the Dharma, to guide politics, this statue is a wise method demonstrating enlightened activity.”
After a few days of offering ceremonies and celebratory feasts, the Wish-Fulfilling Jewel Guru Statue was taken to Drikok encampment and for six weeks rituals were accomplished at its feet. Leaving the statue at Drikok, Tertön Sogyal went to see Khyentse Wangpo to inform him of the revelation, and while in Dzongsar, he redacted The Guru Yoga of the Profound Path, a powerful treasure liturgy associated with the revelation of the statue. As with all guru yoga practices, the intention is to lead the mind of the yogi or yogini to merge with the wisdom mind of the master, to gain supreme confidence that is not dependent upon anything other than recognizing one’s inherent perfection, which is the ultimate guru. The Guru Yoga of the Profound Path in part reads:
Hum Hum Hum
Lamas, please inspire me with your blessings!
On my body, bestow the supreme empowerment of enlightened form!
On my voice, bestow the supreme empowerment of enlightened speech!
On my mind, bestow the supreme empowerment of enlightened wisdom!
Grant me the supreme empowerment of inseparability.
Perfect the strength of my realization,
And cause me to accomplish the four kinds of activity!
The guru dissolves into me and we merge inseparably.
My mind blends with his wisdom mind in the all-encompassing space.
In that space, the ongoing experience of the absolute lama,
Do not alter, but simply settle and rest at ease.
A A Ah!
Although the treasure liturgy was now on paper, Tertön Sogyal knew the time to spread it had not yet arrived, so he rolled the scroll, and when Khyentse was not looking, hid it in a golden ritual container on his altar, and then returned to Drikok encampment. At the beginning of the Iron Hare year, the Nechung Oracle informed the Dalai Lama that Tertön Sogyal had revealed the Wish-Fulfilling Jewel Guru Statue That Liberates Upon Seeing in eastern Tibet and that it should be housed in Lhasa. The Tibetan leader followed the Oracle’s command and wrote a letter to Tertön Sogyal:
“In the year of the Iron Tiger [1890], I beseeched you, Rinpoche, to reveal treasures. Now, you have brought forth the Wish-Fulfilling Jewel Guru Statue That Liberates Upon Seeing. This must be due to the blessing and power of the gurus, devas, and dakinis, the Dharma protectors and the host of enlightened deities. In particular, this has been accomplished because of your own aspirations and prayers made in your past lives, and from the power of the Truth. Now, so this great object of blessing may benefit the Dharma and beings throughout the realm, you should bring it to central Tibet to rest in the Jokhang Temple. In order to avert any and all hindrances on its journey to Lhasa, please do obstacle-removing rituals and prayers. In addition to the statue, please bring its prophetic guide that you revealed so that it can also be present during the consecration ceremony in Lhasa. With my prayers, I am sending you fifteen silver coins, sacred substances for you to offer along the way as incense, and five-colored offering scarves; please accept them. Regarding the palanquin upon which to transport the Guru Statue and other matters of security and logistics for the statue en route to the capital, please acquire the assistance of the Tibetan government representative in Kham. If you have any questions or concerns, please tell me openly. I send my deepest prayers.”
DISCOVERING THE WISH-FULFILLING JEWEL GURU STATUE
Drikok Encampment, Eastern Tibet
Year of the Earth Ox to the Iron Hare, 1889–1891
In Tertön Sogyal’s 35th year, he revealed a guidebook to the Wish-Fulfilling Jewel Guru Statue, which stated, “Just as the veins of the body converge at the heart, go to the auspicious cave in the remote area of Derge where there are seven stone steps. You will see unmistakably, on the rock wall, an eight-spoked wheel. In the middle of the wheel there will be dakini script. There, behind, look for the extraordinarily blessed statue that liberates any individual who is fortunate to lay eyes upon it.”
The guide also instructed Tertön Sogyal about the astrologically appropriate date for revelation, the number of disciples who should accompany him, and the purification rituals to conduct, all of which needed to come together perfectly for the treasure revelation. The guidebook concluded, “When Guru Padmasambhava hid this statue, he entrusted it to Rahula and the naga treasure guardian named Jeweled Goddess. These two guardians will watch over the Wish-Fulfilling Jewel Guru Statue for many centuries. The person who will reveal this terma is an emanation of me, is empowered by me, and remains inseparable from me. His character may be unconventional and unpredictable as he subdues unruly disciples. He, who is an emanation of Nanam [Dorje Dudjom], is known as the great treasure revealer Sogyal.”
Rahula, the nine-headed Dharma protector, led Tertön Sogyal to the sacred mountain in the Derge region. Tertön Sogyal took with him 25 yogis and yoginis with whom he had a pure heart connection. As they walked through the rocky terrain and deep ravines, the entire group began having visions of Padmasambhava, who to some appeared in various forms such as a pandita and an ascetic yogi, and to others the guru rode a fearsome tigress. Clouds formed in the azure sky into mantra syllables—Om Ah Hum Vajra Guru Padma Siddhi Hum—while others saw Hum, the seed syllable of the enlightened mind of all the buddhas, reflected off mountain lakes and in the rivers.
When they arrived at a campsite at the base of a snow-covered mountain, Tertön Sogyal immediately took his seat and recited the syllable Ah in a yogic manner 100 times. He remained seated in meditation as others pounded the pegs to erect yak-hair tents while a few monks collected firewood, hauled water, and established a kitchen area. Nobody except the tertön knew how long they might stay.
After weeks of prepatory rituals, Tertön Sogyal and the monk assistant Dorje ascended the mountain one morning to search for the door to the treasure. When they found the seven steps that led to the eight-spoked wheel, Tertön Sogyal withdrew his phurba dagger and struck the rock in four places. He told Dorje to bore out holes, and therein Tertön Sogyal placed ten precious stones of coral, turquoise, amber, and crystal beads to symbolize seizing the power to accomplish the four kinds of tantric activity—magnetizing, enriching, subjugating, and pacifying. Tertön Sogyal carved a larger hole in the rock and placed ten dzi onyx beads and a conch shell to represent the all encompassing accomplishment of enlightenment itself. Before returning to camp, Tertön Sogyal concealed the holes, and he told Dorje to maintain great secrecy about what he had hidden. The disciples continued to conduct extensive ceremonies during the waxing August moon. On the 14th day of the lunar month, Tertön Sogyal told them to prepare a ritual feast in anticipation of the pending revelation. Ritual feasts not only accumulate positive karma, but they also serve to purify the disciples’ hearts and minds. By subsuming all objects of the senses—from the aroma of incense and food, to the taste of spiritual medicine and beer, to the sounds of ritual music and the mountain wind, to the very movements of thought and emotions in the mind—in the non dual state of unbound awareness, vast merit is accumulated and any corruptions in the yogis’ samaya are purified.
The next morning, Tertön Sogyal and Dorje walked up the mountain with a few others, including Atrin. When Tertön Sogyal climbed the rock staircase, the treasure door to a vault opened by itself, and Dorje helped Tertön Sogyal remove a large treasure casket two arm-lengths long. Tertön Sogyal put a treasure replacement of ten golden coins in the crypt and closed the stone door. The ease with which the treasure discovery happened, Tertön Sogyal knew, was a sign that all the necessary interdependent circumstances had coalesced precisely at the right time, in the right
location, with pure devotees around him.
The casket was extremely heavy and the other yogis approached to help take it down from the rock perch. Dorje and Atrin put the treasure casket on the backs of two helpers, but they could barely take a step without losing their balance because of the sheer weight.
“If you can’t manage, then set it down,” Tertön Sogyal said. Tertön Sogyal hoisted the load onto his own back and hiked down the mountain with granite scree rolling off cliffs on either side of him. One of the yoginis met Tertön Sogyal on the trail and
ceremonially led him back to camp, holding incense and singing melodic mantras. Tertön Sogyal saw clouds of incense rising from the campsite where fresh juniper branches smoldered atop hot coals for a smoke offering. The other yogis and yoginis had cleaned the campsite and prepared another ritual feast of barley cakes, yogurt,
sweet potatoes, and barley wine. They had dusted off their red and white shawls and washed themselves as if the Great Guru Padmasambhava himself were soon arriving at their camp.
Atrin and Dorje assisted Tertön Sogyal to set the heavy stone casket next to the mandala and feast offerings. They immediately offered devotional prayers to Padmasambhava, and made offerings to Rahula and the treasure guardians living in the underworld, including pouring pails of blessed milk into the nearby stream for the naga Jeweled Goddess. As the offerings were being made, Tertön Sogyal mixed a sacramental brew and had the congregation drink it while he distributed palm-size ritual mirrors that the yogis and yoginis affixed to their belts as a protection against any deleterious fumes or sorcery with which they may have recently
come into contact.
As the disciples continued to chant and abide in the sublime Dzogchen view, Tertön Sogyal approached the stone casket. He washed it with saffron-infused water and purified it with incense. Birds gathered in the trees and sang soft melodies as deer walked by the encampment unafraid. With the help of the treasure guardian invisible to all except him, Tertön Sogyal lifted the lid to the casket, wherein sat the Wish-Fulfilling Jewel Guru Statue. The congregation prostrated with tears of devotion, offered sacred substances, and made aspirational prayers.
To the Lotus-born Guru of Oddiyana, we pray!
Grant your blessing, so all our wishes be spontaneously fulfilled!
When beings of all six realms are tormented by immense pain,
And especially when our leaders and people are engulfed in suffering,
With intense longing and devotion, from the depths of our hearts,
With no trace of doubt or hesitation we pray:
O Guru Rinpoche, Padmasambhava, with your unchanging, unwavering compassion—watch over us!
To the Lotus-Born Guru of Oddiyana, we pray!
Grant your blessing, so all our wishes be spontaneously fulfilled!
The height of the statue of Guru Padmasambhava was just longer than an arm’s length. He sat in a cross-legged posture and wore a maroon pandita’s hat with elongated ear flaps; his right hand at his heart was in a gesture of offering and his left hand held a skull cup filled with the nectar of immortality.
Tertön Sogyal explained that such sacred treasure statues were meant specifically for the degenerative times because they have the very warm breath of the dakinis on them. Because the statues and teachings were hidden with Padmasambhava’s direct blessing, the essence and power found within that blessing had not been lost nor corrupted over time by coming into contact with negative attitudes. These holy objects, whose potency has not declined, are meant to reinspire spiritual practitioners whose diligence has wavered, to reconsecrate lands that have been desecrated, and to
repair corrupted samaya commitments.
“The potency of Padmasambhava’s wisdom intent has not diminished over time, even as the negative actions of beings have increased in this degenerative age. In order to revive Padmasambhava’s blessing, to increase the activity of the Dharma, to guide politics, this statue is a wise method demonstrating enlightened activity.”
After a few days of offering ceremonies and celebratory feasts, the Wish-Fulfilling Jewel Guru Statue was taken to Drikok encampment and for six weeks rituals were accomplished at its feet. Leaving the statue at Drikok, Tertön Sogyal went to see Khyentse Wangpo to inform him of the revelation, and while in Dzongsar, he redacted The Guru Yoga of the Profound Path, a powerful treasure liturgy associated with the revelation of the statue. As with all guru yoga practices, the intention is to lead the mind of the yogi or yogini to merge with the wisdom mind of the master, to gain supreme confidence that is not dependent upon anything other than recognizing one’s inherent perfection, which is the ultimate guru. The Guru Yoga of the Profound Path in part reads:
Hum Hum Hum
Lamas, please inspire me with your blessings!
On my body, bestow the supreme empowerment of enlightened form!
On my voice, bestow the supreme empowerment of enlightened speech!
On my mind, bestow the supreme empowerment of enlightened wisdom!
Grant me the supreme empowerment of inseparability.
Perfect the strength of my realization,
And cause me to accomplish the four kinds of activity!
The guru dissolves into me and we merge inseparably.
My mind blends with his wisdom mind in the all-encompassing space.
In that space, the ongoing experience of the absolute lama,
Do not alter, but simply settle and rest at ease.
A A Ah!
Although the treasure liturgy was now on paper, Tertön Sogyal knew the time to spread it had not yet arrived, so he rolled the scroll, and when Khyentse was not looking, hid it in a golden ritual container on his altar, and then returned to Drikok encampment. At the beginning of the Iron Hare year, the Nechung Oracle informed the Dalai Lama that Tertön Sogyal had revealed the Wish-Fulfilling Jewel Guru Statue That Liberates Upon Seeing in eastern Tibet and that it should be housed in Lhasa. The Tibetan leader followed the Oracle’s command and wrote a letter to Tertön Sogyal:
“In the year of the Iron Tiger [1890], I beseeched you, Rinpoche, to reveal treasures. Now, you have brought forth the Wish-Fulfilling Jewel Guru Statue That Liberates Upon Seeing. This must be due to the blessing and power of the gurus, devas, and dakinis, the Dharma protectors and the host of enlightened deities. In particular, this has been accomplished because of your own aspirations and prayers made in your past lives, and from the power of the Truth. Now, so this great object of blessing may benefit the Dharma and beings throughout the realm, you should bring it to central Tibet to rest in the Jokhang Temple. In order to avert any and all hindrances on its journey to Lhasa, please do obstacle-removing rituals and prayers. In addition to the statue, please bring its prophetic guide that you revealed so that it can also be present during the consecration ceremony in Lhasa. With my prayers, I am sending you fifteen silver coins, sacred substances for you to offer along the way as incense, and five-colored offering scarves; please accept them. Regarding the palanquin upon which to transport the Guru Statue and other matters of security and logistics for the statue en route to the capital, please acquire the assistance of the Tibetan government representative in Kham. If you have any questions or concerns, please tell me openly. I send my deepest prayers.”