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Gokok Serta Rinpoche

Golok Serta RinpocheFrom Rigpa Wiki

Golok Serta Rinpoche (1891-1963 or 1964) (alsoknown as Pema Lungtok Gyatso[1] (Tib. པ"་$ང་&ོགས་*་མཚ-་, Wyl. pad+ma lung rtogs rgya mtsho) was a greatChö practitioner of the Dudjom Tersar lineage.

Trained by Goser Onpo Khyenrab Gyasto Rinpoche andDegyal Rinpoche, two senior direct students of DudjomLingpa, he became one of the principal lineage holder ofthe Chö practice of the Tröma Nakmo cycle of theDudjom Tersar, especially in the Western part of Tibet.

Contents1 Birth2 Training

2.1 Studying in Schichen monastery2.2 Undertaking a pilgrimage to CentralTibet, meeting Adzom Drukpa2.3 Staying in Tsering Jong2.4 Walking to Mount Kailash, in WesternTibet, meeting Degyal Rinpoche

3 Activity3.1 Expanding Namkha Khyung Dzong3.2 Going to pilgrimage to India andtraveling across the Himalayas3.3 Leaving Namkha Khyung Dzong toIndia3.4 Meeting Dudjom Rinpoche in India

4 Family5 Disciples6 Final Years7 Incarnation8 Notes9 External Links

Birth

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Golok Serta Rinpoche was born in 1891 in Golok Serta, a part of Eastern Tibet. In 1899, when he was 8 yearsold, he was blessed by the great tertön Dudjom Lingpa who had established his encampment in this area. GolokSerta Rinpoche was later recognized as an emanation of Yudra Nyingpo.

Training

Studying in Schichen monastery

In Shichen monastery, a branch monastery of Katok, he studied at the feet of Goser Onpo Khyenrap GyastoRinpoche, who entrusted him Namchö, Shitro, Longsel Nyingpo and Dudul Dorje cycles of teachings[2]

As this teacher was also a close disciple of Dudjom Lingpa, he handed down the Tröma Nakmo cycle ofteachings to the young monk who achieved the 500,000 accumulations of the ngondrö in Shukgang hermitage,staying there during about two years.

Golok Serta Rinpoche was attracted by the anchorite life because he thought that life in monastery was a sourceof too many distractions which disturbed Dharma practice, all the more so as he was given the responsibility ofbeing Shichen steward.

As he wasn’t authorized to stay in Shukgang hermitage, he met Goser Onpo Khyenrap Gyasto Rinpochesecretly and requested to him permission to leave the monastery in order to devote his life to the meditation inthe renunciate vagabond style. Seeing his resoluteness, the teacher authorized him to leave.

Undertaking a pilgrimage to Central Tibet, meeting Adzom Drukpa

Thus, in 1910, he undertook a pilgrimage to central Tibet. Along the way, he met Adzom Drukpa and stayedthree months long in his encampment, becoming then renowned as Golok Serta Rinpoche.

At the encampment of Adzom Drukpa, he trained in the ngöndro practices and studied such texts as “The OralTransmission of The Guru Samanthabadra” and “The Lamp Illuminating the Path to Liberation”. It is said thatby putting these into practice, he gave rise to qualities that reflected the progress he had made on the spiritualpath.

Golok Serta Rinpoche also received from Adzom Drukpa the following teachings:

Yeshe LamaLama YangtikChetsün Nyingtik’The Twenty-five Spheres’, Adzom Drukpa’s own daknang transmission

Adzom Drukpa Rinpoche told him: “Now, practice these, as it is said, ‘If one does not practice, how will oneattain siddhis? Plant the victory banner of spiritual practice in your mind’. So now you must meditate insolitude.”

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One day, Adzom Drukpa told him “If I instruct you in the main body of practice of the Dzogchen approach, youmust go to western Tibet and benefit beings there”.

Adzom Drukpa Drodul Pawo Dorje’s son having to go to Lhassa with other tulkus and lamas, Golok SertaRinpoche joined their caravan and used this opportunity to meet Tokden Shakya Shri. In Lhassa, he paidhomage to the various sacred sites and practiced Chö in remote places of Central Tibet.

Staying in Tsering Jong

In 1912, while he was 22 years old, Golok Serta Rinpoche met Urgyen Jigme Chökyi Senge Rinpoche, a lamacoming from the same native land than him and holder of the Longchen Nyingtik lineage, who was then livingin Tsering Jong , in the Yarlung area, the place where had stayed Jikme Lingpa in the past.

Under his guidance, Golok Serta Rinpoche practised diligently the preliminaries and the creation stage of theThree Roots during several years. It is said that [3] “His strong involvement in meditation practice rejoiced a lothis lama but, in the same time, stirred up jealously in the mind of some other disciples. Then, in order for thesamayas to not be damaged in the sangha, Golok Serta Rinpoche preferred to leave”.

Moving from south to the north of central Tibet, he meditated in remote places and begged his food among thenomads. Staying one month long in Tsurphu Monastery, he was blessed by the Karmapa Khakhyap Dorje.

In 1920, he received blessings and transmissions from Drikung Kyabgön. The following year, he went forpilgrimage in Nepal and, on the way back, he met Tsogkhang Rinpoche, a student of Dudjom Lingpa, who wasalso from Golok.

Walking to Mount Kailash, in Western Tibet, meeting Degyal Rinpoche

In 1923, he walked to the region of Ngari in western Tibet and reached the foot of Mount Kailash. InThrügolho, a Drikung Kagyü monastery, he heard for the first time of Degyal Rinpoche, a lama from Golokwho had been a student of Dudjom Lingpa. Whishing to meet him, he went to the hermitage of NamkhaKhyung Dzong, the “Space Garuda Fortress”, met Degyal Rinpoche, and became one of his disciples.

Degyal Rinpoche and Golok Serta Rinpoche were from the same birthplace and the same Dudjom Tersarlineage. From then on, Golok Serta Rinpoche relied on Degyal Rinpoche as his main master and remained withhim.

Golok Serta Rinpoche devoted all the rest of his life to put his teacher’s instructions into practice throughintensive retreats. He accomplished a three years retreat in a hermitage with the help of his first student, PemaKundröl Gyalpo, who provided him food and water he carried from afar, sparing no effort to help him. It is alsosaid that Golok Serta Rinpoche “then visited more than a hundred springs and other isolated, haunted places,becoming a mendicant with no fixed abode”.

Activity

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Through the teachings from the Tröma Nakmo cycle of Dudjom Lingpa and from the Nyingtik section ofDzogchen, Degyal Rinpoche and Golok Serta Rinpoche brought great benefits to beings throughout the threeareas of Ngari, as well as in Nepal and on all of the foothills of the Himalayas.

In Muktinath, Nepal, Golok Serta Rinpoche was welcomed by Lama Jampal Rabgye and taught there to manylamas, monks, nuns and lay people. On this occasion, it is said that a new water-spring appeared miraculously.

Expanding Namkha Khyung Dzong

In 1933, while he was teaching one more time in Muktinath, he understood that Degyal Rinpoche had justpassed away. He quickly came back to Namkha Khyung Dzong to pay homage to the dead body of his teacher.Thinking that it should bring benefits in the future, the main students of Degyal Rinpoche decided to erect areliquary stupa to keep the embalmed body of Degyal Rinpoche.

Golok Serta Rinpoche took responsibility for collecting sandalwood and aloe from Nepal. He brought backabout 25 kilos of wood along with many precious stones given by his benefactors, thus contributing to spreadhis fame.

In 1934, the stupa was achieved and one temple was built. Thus, little by little, the hermitage turned into amonastery. From this time one, Golok Sertar Rinpoche was requested to teach in Namkha Khyung Dzong.

In 1936, he settled down on the bank of Rakshas Tal Lake, next to Manasarovar lake, in a old an disused smallmonastery named Tsegya Gön, which he undertook to restore. On the following year, a son was born to himwho appeared to be Degyal Rinpoche’s rebirth. Officially recognized in 1939, the child was enthroned andnamed Pema Jigme Chöying Rangröl, the Second Degyal Rinpoche.

During the year, Golok Serta Rinpoche divided his time in two main parts: secluded retreats during winter, andteaching Dharma during summer in Namkha Khyung Dzong or in different Himalayan places of Nepal, likeHumla, Hikim, Mustang and Dolpo.

His accomplishments attracted many disciples and benefactors but he contented himself with only the bareminimum. He used mainly the donations to help Namkha Khyung Dzong which had become a great religiouscenter for monks, nuns and ngakpas.

In 1943, he collected timber to build a large assembly hall.

Going to pilgrimage to India and traveling across the Himalayas

In 1946, Golok Serta Rinpoche went for a pilgrimage to India, visiting Bodhgaya and Benares, and traveling allacross the Himalayan mountains. His wife died while he was on the way back home.

When the Nepalese region Hikim was overwhelmed by the drought, it is said that Golok Serta Rinpochebrought forth a source by his yogic powers, thereby saving the lives of the villagers and their animals. He didthe same in Mustang and in other places, which led him to be called “Pani Lama”, which means “Lama ofWater”. In addition, this allowed to reduce considerably the tradition of animal sacrifices in the valleys of theHimalayas.

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In 1953, he visited again India and went to the sacred lake of Tso Pema, then to Lahaul and Spiti. He came onemore time in this country in 1955. Also, he contributed to the building of a big prayer wheel in Namkha KhyungDzong and led the consecration ceremony.

Leaving Namkha Khyung Dzong to India

In 1959, the tragic events in Tibet led him to leave the country for India with his retinue and he arrived in arefugee camp in Sandew (Uttar Pradesh), in India, where about one thousand Tibetans were gathered. In Tibet,Namkha Khyung Dzong monastery was completely destroyed by the Chinese.

Meeting Dudjom Rinpoche in India

In 1961, he left his camp in India to make a pilgrimage to the sacred places of Buddhism. He also went toKalimpong, in India, to meet for the first time Dudjom Rinpoche, who was then giving the transmission of theNyingma Kama. It was on this occasion that Dudjom Rinpoche put him on a throne and introduced him to allparticipants, calling him 'Serta Drupchen', the great accomplished one from Serta.

Afterwards, Golok Serta Rinpoche lived in a Tibetan settlement in Orissa.

FamilyWith his wife Sherab Dölkar, Golok Serta Rinpoche had many childrens, including:

1. Machik Zangmo2. Second Degyal Rinpoche, the incarnation of his root master3. Shakya Dorjé4. Tsokhang Choktrul Tsewang Dorje5. Tendrel Zangmo

Golok Sertar Rinpoche’s activity was maintained by his sons, Choktrul Tsewang Rinpoche and the SecondDegyal Rinpoche, benefiting beings in Nepal, Dzomnang, Karmo Rong, and the area around Mount Kalaish inwestern Tibet, with a special focus on the Chö cycle of the Tröma Nakmo of the Dudjom Tersar lineage.

DisciplesAmong his disciples are:

Gourou Shri Zagat Prakash LamaLama GyamtsoLama Jampal RabgyéLama Katak Rigzin Dorje[5]

Lama Pema Dorje RinpocheLama Pema TashiLama Thupten Phuntsog Rinpoche

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Early Dec. 1962, Kalimpong,the first time DudjomRinpoche granted the kamaempowerments outsideTibet[4]. Golok Serta Rinpocheis at the back row, with thewhite beard. You can also seeTrulshik Rinpoche, MinlingTrichen Rinpoche, KangyurRinpoche, Polu KhenpoDorje...

Lama Thikchok Dorjee[6]

Lama TongnyéPéma Kundröl GyalpoSecond Degyal Rinpoche, the incarnation of his root masterShakya DorjéTsokhang Choktrul Tsewang DorjeTsultrim Gyatso RinpocheYonten Gyatso[7]

Final YearsOral lineage stories say that Golok Serta Rinpoche had the power to read theminds of people, was a wrathful yogi, and that people used to be very carefuland check their minds around him. In October 1963, Golok Serta Rinpochepassed away at the age of 72, staying two days long in tukdam. It is said thatduring the cremation ceremony, many wonderful signs occurred. Later, hisrelics were put into a stupa in Newal Thang, the monastery he had huilt inHumla.

IncarnationGolok Serta Rinpoche's tulku has been recognized as Shiva Rinpoche, his own grand-son, the son of SecondDegyal Rinpoche.

Notes1. ↑ According to Getse Rinpoche, "Golok Serta Rinpoche is not the same person as Pema Lungtok Gyatso who wrote the Chö

commentary, even though he was also called Pema Lungtok Gyatso. The mahasiddha who wrote the Chö commentary wasactually born in 1852, and we don't know when he died. He did study directly with Dudjom Lingpa." Information provided byLama Chonam from a conversation he had with Getse Rinpoche on May 2004.

2. ↑ Much of the information provided here is based on the biography of Golok Serta Rinpoche used within Shiva Rinpoche'ssangha.

3. ↑ Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage(Junction City: Padma Publishing, 2005)

4. ↑ See Counsels from My Heart, Dudjom Rinpoche, page 31.5. ↑ Lama Katak Rigzin Dorje was the father of Lama Pema Dorje Rinpoche of of Dawa Chödak Rinpoche.6. ↑ Lama Thikchok Dorje was the father of Lama Yeshi Phuntsok.7. ↑ A ngakpa who stayed in Namkha Khyung Dzong monastery and practiced also Tibetan medicine and astrology (information

provided by Tsering Thondup).

External Links

TBRC Profile (http://tbrc.org/link/?RID=P731)

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