Sherab Wozer b.1518 - d.1584

Sherab Wozer b.1518 - d.1584

Marc-Henri Deroche

(Electronic publication in the The Treasury of Lives: Biographies of Himalayan Religious Masters. New York: Rubin Museum of Art, http://www.treasuryoflives.org/biographies/view/SherabWozer/8964, December 2011)

Sherab Wozer b.1518 - d.1584

Name Variants: Drodul Lingpa; Prajñāraśmi; Trengpo Terchen Sherab Wozer; Trengpo Terton Sherab Wozer Trengpo Terton Sherab Woser (1518-1584) was a prominent Nyingma treasure-revealer. Initially trained as a geshe in both Sakya and Gelug traditions, he became the disciple and heir of Drigung Rinchen Puntsok in the Kagyu and Nyingma traditions. He played an important role in the development of the Nyingma tradition in central and southern Tibet, establishing Pelri Tekchen Ling monastery in Chonggye, the first major Nyingma monastery in the region.

Trengpo Terton Sherab Woser ('phreng po gter ston shes rab 'od zer) was born in 1518, on the tenth day of the sixth month of the male earth tiger year. He was born into a nomad family in the North, in Jangngamchen (byang ngam chen). Little is known about his parents and the available biographies only state that he was born from the union of the lineages of Tri (khri) and Sam (bsam). At the age of four, he had to escape Mongol invasions in the area, and his survival is taken by his hagiographers as miraculous.

At the age of eight he took the layman vows with Lopon Tsultrim

Wozerwa (slob dpon tshul khrims 'od zer ba, d.u.) of the Ewaṃ Lingme (e waṃ gling smad) and Nyinding (nyin sdings) monasteries of the Tangkya (thang skya) area, located between Drigung ('bri gung) and Ganden (dga' ldan). He received from him the religious name Sherab Woser (shes rab 'od zer), the “Light of Wisdom”. Later, in order to sign his own writings, he was to use its Sanskrit equivalent: Prajñāraśmi. Then, he was ordained by the Sakyapa scholar Dogyelwa (rdo rgyal ba, d.u.), a disciple of Shākya Chokden (shākya mchog ldan, 1428-1507) and he began with him his scholastic training.

This monastery of Ewaṃ in Tangkya had been established by the eclectic master Yakde Panchen Tsondru Dargye (g.yag sde paṇ chen brtson 'grus dar rgyas, 1299-1378) in 1359. The monastery was also known as Ayang (a yang) monastery. Its sectarian affiliation remains unclear during Sherab Wozer’s period. It seems to have been first affiliated to the Sakya school but was then gradually absorbed by the Gelugpa school and formed a local branch of Ganden monastery. The History of Ganden (dga' ldan chos 'byung baidūrya ser po) written by Desi Sangye Gyamtso (sde srid sangs rgyas rgya mtsho, 1653-1705) thus lists this monastery as a Gelug institution. Nevertheless, it states that in this monastery the Sakya and Gelug doctrinal systems were unified (sa dge gcig ’gril). In Sherab Wozer’s biographies it is said that there were in this monastery masters experts in both the Sakya and Gelug traditions.

Sherab Wozer studied the treatises of logic during six years with the Gelug scholar Gendun Tenpa Dargye (dge 'dun bstan pa dar rgyas, 1493-1568) who was to become later the twentysecond throne holder of Ganden (dga' ldan khri pa). At that time this master was the abbot of the Gelug monastery of Chakar (cha dkar), in the same area of Ewaṃ/Ayang monastery.

Gendun Tenpa Dargye could have taught in Ewam or Sherab Wozer could have been sent to complement his study in the neighbor Chakar monastery. Sherab Wozer studied extensively with his Gelug teacher: he received the two traditions of the Generation of the Enlightened Mind, the Kadam (bka' gdams) teachings of the Profound View (zab mo lta ba) and the Vast Conduct (rgya chen spyod pa), Śāntideva’s Compendium of

Instructions (śikṣasamuccaya, bslab btus) and Engaging in the Bodhisattva’s Conduct (bodhisattvacaryāvatāra, byang chub sems dpa’i spyod pa la ’jug pa), the Compendium of the Mahāyāna Sūtras (mahāyānasūtrasamuccaya, theg pa chen po mdo sde kun las btus pa), Asaṅga’s Levels of Bodhisattvas (bodhisattvabhūmi, byang sa), Twenty Stanzas on the Vows (samvaraviṃśaka, sdom pa nyi shu pa), Nāgārjuna’s Generation of the Absolute Truth’s Enlightened Mind (don dam sems bskyed). Moreover, he received from several other masters Maitreya’s Five Treatises (byams chos lnga), Asaṅga’s Five Treatises on the Levels

(yogācārabhūmi, sa sde lnga), Asaṅga’s Two Compendia (sdom rnam gnyis), Nāgārjuna’s Collection of the Middle Path’s Reasonings (dbu ma rigs tshogs), the Collection of Advices (gtam tshogs), the Collection of Hymns (bstod tshogs), Nāgārjuna’s Commentary of the

Enlightened Mind (bodhicittavivaraṇa, byang chub sems 'grel), the Five Stages (pañcakrama, rim lnga), Tsongkapa’s Gradual Path of the Sūtras (mdo'i lam rim) and Great Path of the Mantras (sngags rim chen mo).

He received from Dogyelwa the major tantric empowerments and teachings of the Sakya tradition: the Five traditions of the Lamdre (lam 'bras) with the Nine Deities of Hevajra, accompanied by their eleven commentaries; the scriptures, commentaries and explanations of the trilogy of the Vajra Tent, Hevajra and Saṃpuṭa tantras; the tantra of Kālacakra with the instructions on the two phases of creation and perfection, and explanations of former great adepts. He received also a treasure teaching (gter ma) focused on Siṃhamukha that was formerly concealed by Yakde Panchen and then revealed by Dogyelwa. Our sources state that Sherab Wozer attained mastery in the scriptures and reasoning of both the Sakya and Gelug traditions. He was then conferred the “geshe” (dge bshes) title by the master of the Lingme college belonging to Ewaṃ monastery in Tangkya. At this formal occasion the master recalled the words of Rongton Shejakunrig (rong ston shes bya kun rig,

1367-1449) saying that the Prajñāpāramitā was the main teaching, the monastic discipline was its conduct, the Madhyamaka was its view, and logic was its way of reasoning. The title of “geshe” was thus applied to such a realization.

The sources relate that although Sherab Wozer was renowned for his scholarship, his mind was only directed toward contemplative life. At the age of eighteen (according to the Tibetan counting of age, it shall be 1535), he came to meet Drigung Rinchen Puntsok ('bri gung rin chen phun tshogs, 1509-1557) the former abbot of Drigung who had just retired from the abbatial throne in 1534 and established his seat as Yangri Gar (yang ri sgar) monastery. One day, Rinchen Puntsok came with a camp composed of around three hundreds of monks, in the lands close to Ewaṃ monastery. He was giving teachings and commenting the three strophes of Śāntideva’s Bodhicaryāvatāra including “Absolute truth is not the object of conceptual mind” (Chapter 9, strophes 1-3), and developed his explanations with reference to logic and the practical instructions of the Kagyu tradition.

Sherab Wozer felt a strong devotion for the Drigung master and he decided to follow him. One source adds that during this period Sherab Wozer also met Rinchen Puntsok in Penyul

('phan yul) with forty of his disciples, and received from him the bell initiation of Cakrasaṃvara, the instructions of Mahāmudrā, the Golden Rosary of the Kagyu lineage and the five points of the Single Intention (dgongs gcig). His former companions tried to restrain him from following Rinchen Puntsok, but Sherab Wozer was determined and eventually managed to join this master who was teaching the “definitive meaning” (nītārtha, nges don) and solitary contemplative life. The change of Sherab Wozer’s religious affiliation occured during a period of considerable tension between the Drigung Kagyu and the Gelug. Between 1535 and 1539 the Drigung order undertook an extensive campaign against the extension of the Gelug order and its seat of Ganden. During this very period Sherab Wozer’s Gelug master, Gendun Tenpa Dargye, had to leave his monastery in Chakar in order to escape from the Drigung armies. During this time the Drigung order came to control most of the region’s monasteries, including, possibly, Ewaṃ monastery in Tangkya.

Sherab Wozer likely joined Rinchen Puntsok in his seat of Yangri Gar (yang ri sgar), as they are said to have jointly written the regulations for the community. According to the contemporary Nyingma (rnying ma) teacher Nyichang Khentrul Rinpoche (nyi lcang mkhan sprul rin po che, b. 1935), Sherab Wozer became the master of monastic discipline (dge bskos) of Yangri Gar. Nyichang Rinpoche records seeing a statue of Sherab Wozer with the corresponding title in Yangri Gar’s temple before 1959. This was maybe in Yangri Gar’s Temple of the Succession of Abbots (gdan rabs khang) in which there used to be human-size statues of all the great masters of Yangri Gar as described by Katog Situ Panchen (kaḥ thog si tu paṇ chen, 1880-1923/1925) in his Guide of Pilgrimage in Central Tibet (Kaḥ thog si tu’i dbus gtsang gnas yig).

According to Nyichang Rinpoche, although it was a Drigung institution, Yangri Gar was also an important center of the Nyingma tradition’s learning and religious practices, since Rinchen Puntsok happened to be himself an important treasure-revealer (gter ston), famous for having introduced Nyingma teachings into the Drigung order. Rinchen Puntsok based his new doctrinal and liturgical import on the trilogy of the Sūtra which Gathers All Intentions, the Magical Net and the Mind Class (mdo sgyu sems gsum) and the works of Longchen Rabjampa (klong chen rab 'byams pa, 1308-1364). Sherab Wozer and Rinchen Puntsok had many discussions on the exegesis of sūtras and tantras, ancient (rnying ma) and new (gsar ma) traditions.

Rinchen Puntsok ordered his new student to make a public defense of the doctrine of the

Single Intention (dgongs gcig), the most revered teachings of the Drigung order’s founder, Jigten Gonpo ('jig rten mgon po, 1143-1217). This defense was particularly directed to the famous critiques of the Single Intention made by Sakya Paṇḍita (sa skya paṇḍita, 1182-1251) in his Clear Differentiation of the Three Vows (sdom pa gsum gyi rab tu dbye ba). Because Sherab Wozer had been first trained in the Sakya school he had certainly learned and mastered Sakya Paṇḍita’s famous work. At this occasion, Sherab Wozer is said to have composed a treatise taking as its basis the five aspects of Mahāmudrā according to the Drigung tradition: Mahāmudrā of the Enlightened Mind (byang sems phyag chen), Mahāmudrā of the deity’s form (lha sku'i phyag chen), Mahāmudrā of devotion (mos gus phyag chen), Mahāmudrā of the way of abiding (gnas lugs phyag chen) and Mahāmudrā of dedication (bsngo ba’i phyag chen). Sherab Wozer’s treatise also classified into sections the One Hundred and Fifty Vajra Discourses (rdo rje gsung brgya lnga bcu pa) of Jigten Gonpo’s Single Intention. He made the full exegesis of the Three Dharma Wheels, sūtras, tantras, and the philosophical systems of the Single Intention’s three traditions. Well-versed himself in the Sakya and Gelug scholasticism, Sherab Wozer was able for his Drigung audience to refute by way of logic the criticism of Sakya Paṇḍita. It is said that the master and the assembly were very satisfied. Nevertheless, the manual (yig cha) or supporting teaching (rgyab chos) that was therefore composed by Sherab Wozer is said to have been taken away by some monk from Khams and no traces of it are left.

Afterward, Sherab Wozer received the major transmissions of Kagyu and Nyingma traditions from his master Drigung Rinchen Puntsok: the numerous empowerments, instructions and scriptures of the nine great Kagyu traditions, practical instructions to produce medicinal elixir, the five families of Yama (gshin rje) of the oral transmissions and treasures from the Nyingma tradition, the Gongpa Yangzab (dgongs pa yang zab) which was Rinchen Puntsok’s own treasure (gter ma), a special lineage of the Kandro Nyingtik (mkha' 'gro snying tig), the five treasures of the Northern treasures’ tradition (byang gter), the teachings cycles of Padma Lingpa (padma gling pa, 1450-1521), the Drigung Kagyu works and the Karma Kagyu works. Rinchen Puntsok taught him also the eighteen root tantras of the Mahāyoga on the creation phase, the tradition of the Dissipation of Obscurity in the Ten Directions (phyogs bcu mun sel), the commentary on the Guhyagarbha Tantra (sgyu 'phrul gsang ba snying po). The master explained the great commentary of the Sūtra which Gathers All Intentions (mdo dgongs pa 'dus pa) for scriptures (lung) or Anuyoga. He taught Dzogchen (rdzogs chen), or Atiyoga, according to the very commentary of the instructions from the Tantra of the AllAccomplishing King (kun byed rgyal po'i rgyud). In this way, Sherab Wozer received the collection of ancient and new tantras, Longchenpa’s Cycles Pacifying Suffering (ngal bso skor) with his Seven Treasuries (mdzod bdun), the Nyingtik Yabchi (snying thig ya bzhi) the Zabmo Yangtik (zab mo yang thig), the seventeen tantras of Dzogchen with Vimalamitra’s commentaries and the one hundred and nineteen instructions. Sherab Wozer devoted himself particularly to the Nyingma tradition and is said to have acquired certainty about the Innermost Essence (snying thig).

Sherab Wozer’s connection to the Nyingma tradition is revealed in an exchange between master and disciple. Rinchen Puntsok perceived that his talented student had strong predispositions or imprints connected to the Nyingma teachings, and he considered him to be the continuity of Pagor Vairocana the translator (pa gor vai rocana, 8th cent.). The conception of being an emanation (sprul pa) of Pagor Vairocana (as one of the twenty-five main disciples of Padmasambhava) is a common feature among treasure-revealers, and after he had become a treasure-revealer himself, Sherab Wozer became traditionally viewed as such. During the same occasion Rinchen Puntsok instructed his disciple with words of his own Nyingma master, Ngari Panchen (mnga' ris paṇ chen, 1487-1542) on the unity of the Nyingma tradition constituted by the oral transmission (bka' ma) and the terma (gter ma) transmission.

Sherab Wozer then decided to emulate the ascetic ideals of the Drigung tradition. He left the monastic community and entered into a mountain retreat, taking with him the minimum of religious accessories and life necessities. He went for a long solitary retreat in Padmasambhava’s meditation cave on the mountainside of Drogri Rinchenpungpa (grogs ri rin chen spungs pa). This place is located in the sacred domain of Tindro (ti sgro) also known as Terdrom (gter sgrom) in the Zhoto (gzho stod) valley which is associated to Padmasambhava, Yeshe Tsogyel (ye shes mtsho rgyal), and is part of the Drigung domain. Sherab Wozer made the pledge to remain in retreat until he had obtained realization. He dedicated himself to a unique and complete transmission of the Kandro Nyingtik that had received Rinchen Puntsok from a lineage of only five masters. It included instructions concerning the two phases of creation and perfection, the path of channels, energies and essences, and their spiritual fruits. During three years, Sherab Wozer is said to have practiced continuously a unique meditative session and to have mastered meditative absorption.

Our sources describe then how he became a treasure-revealer (gter ston) through a series of fantastic events. After eight years of solitary retreat, he saw the apparition of a ḍākinī having the appearance of a Mon woman. She gave him a cup of Tibetan beer. The tenth day of the sixth month of the female fire sheep year (1547), he saw Padmasambhava in his aspect of the King Guru Padma in the midst of a white light, and received his instructions. Accordingly he revealed in Drogri Rinchenpungpa the treasure text (gter shog) of the Sphere of Liberation, Natural Liberation of Intention (grol thig dgongs pa rang grol) containing Padmasambhava’s esoteric teachings and other sacred objects and substances.

Sherab Wozer continued his excavations in Lhasa. According to one source, in Lhasa’s Holy of Holies, the Jokhang (jo khang), in the chapel of the eleven-headed Avalokiteśvara, he revealed other numerous sacred objects and substances, notably a tooth of Yeshe Tsogyel and a scriptural treasure on Tibetan history (lo rgyus shog ser). He also discovered a statue of the great Tibetan emperor Songtsen Gampo (srong bstan sgam po, reigned 617-650) from the inside of the statue of the deity Amṛta Kuṇḍali (bdud rtsi 'khyil ba). Concerning this last discovery, our sources evoke the fantastic bestiary of forces protecting the treasuries. There were nāgas with heads of makara that the treasure-revealer subdued by invoking Padmasambhava. As the protector of the Jokang and Lhasa, the goddess Palden Lhamo (dpal ldan lha mo) also manifested herself by mules’ cries (the animal she is depicted to ride).

The saga of the discoveries continued in Samye (bsam yas), Tibet’s first Buddhist monastery. At the age of thirty-three, together with Rinchen Puntsok, he revealed the root-text of the SelfLiberation of Intention (dgongs pa rang grol) from a casket taken at the heart level of

Vairocana’s statue. They also found a vajra made with meteoritic iron, a garuḍa’s horn, a garuḍa’s statue handmade by Padmasambhava and a life-stone of a Dharma King (possibly Trisong Detsen; khri srong lde'u btsan, reigned 755-ca. 800). He deciphered the coded texts of the treasures’ yellow scrolls (shog ser) together with Rinchen Puntsok.

On another occasion Sherab Wozer went at Zingpa Taggo (zing pa stag mgo), in Penyul. Zingpa Taggo was a Nyingma hermitage founded by Tashi Jungne (bkra shis 'byung gnas, 14th cent.), who was one of the main disciples of Longchenpa and was particularly important in the lineage of the Lama Yangtik (bla ma yang thig). At Zingpa Taggo Sherab Wozer wrote many short treatises clarifying the teachings of his own treasure, the Sphere of Liberation, and it was here that he apparently organized his treasure’s teaching and obtained its full realization. Sources tell us that while he was performing the treasure’s practice he was again granted the vision of a ḍākinī who invited him to visit Padmasambhava’s Pure Land, the

Copper-Colored Mountain (zangs mdog dpal ri) where he could receive the Guru’s teachings. The ḍākinī gave him the flesh of a man who had been Brahman during seven lives. After some hesitation, he finally ate this reputed magical substance, and by its power he was able to fly in the sky and eventually reached the realm of Padmasambhava. There he met him in his form of great bliss, in union with his consort and he received directly from him empowerments and precepts. According to sources this vision lasted for one month. He was finally told by the ḍākinīs to remember his Tibetan disciples and act according to his former wishes as a bodhisattva. The vision ended like a dream.

In Trengpo (written differently in Tibetan as 'phreng po, phreng po, or 'phrang sgo), a place situated inside the domain known as Dorje Drak (rdo rje brag) in southern Tibet, he received with his own master the transmission of the Sūtra which Gathers All Intentions and other treasures, making a sum of twelve volumes, from the treasure-revealer Nyima Gyeltsen (nyi ma rgyal mtshan, d.u.). He accepted the request from the people of Trengpo to teach and was made the regent (rgyal tshab) of both Samye and Trengpo. He was probably the representative of his own master, Rinchen Puntsok, who was also active in these areas. In particular, Rinchen Puntsok is famous to have restored the Samye monastery together with the Nyingma master Ngari Panchen. Moreover Rinchen Puntsok is said to have sent his disciples into retreat in the so-called “Fortress of Padmasambhava’s Teachings in Trengpo” ('phreng po o rgyan chos rdzong). This place might have been Sherab Wozer’s seat but this remains unclear.

Due to the length of time Sherab Wozer spent in Trengpo he became known as Trengpo Terton Sherab Wozer, literally: Sherab Wozer the treasure-revealer of Trengpo. But contrary to some confusion found in few sources, it is important to remember that his main treasure was found as seen above in Drogri Rinchenpungpa and not in Trengpo. Similarly, his birth place was Jangngomchen and again not Trengpo. Trengpo eventually became his seat, or more likely his hermitage, since it has been only a remote place with a small village.

Sherab Wozer transmitted his treasure, the Sphere of Liberation, to Karpo Tenzin Norbu (dkar po bstan 'dzin nor bu); Gyelse Tenpa Jungne (rgyal sras bstan pa 'byung gnas, d.u.), who was the son of Chokden Gonpo (mchog ldan mgon po, 1497-1557); Do Ngak Lingpa (mdo sngags gling pa, d.u.), the descendent of Melong Dorje (me long rdo rje, 1243-1303); and a lama named Tontsakpa (ston tshag pa, d.u.) from Sangpu (gsang phu).

During a three years retreat in the place later known as Tubten Dorje Drak (thub bstan rdo rje brag), Sherab Wozer had a vision of Guru Padmasambhava in the guise of Padma Gyelpo (padma rgyal po) riding a lion who exhorted him to teach others about the view (lta ba) without illusions. The sources disagree about the identification of the text composed as a result of this visionary inspiration; some assert it was the Lamp Illuminating the Two Truths

(bden gnyis gsal ba’i sgron me). Since this text is an instruction on the view (lta khrid) of the two truths of Madhyamaka, this could be the case. However no colophon in its available versions confirms the fact. Moreover, Jamgon Kongtrul ('jam mgon kong sprul, 1813-1899), in his One Hundred Biographies of Treasures-Revealers (gter ston brgya rtsa’i rnam thar) mentions that the text was the Brilliant Lamp of Oral Instructions (zhal lung sgron gsal) which is confirmed by the colophon of this text found in Sherab Wozer’s collected works.

Sherab Wozer also had close ties with Mingyur Kunga Palzang (mi 'gyur kun dga' dpal bzang, d.u.), a Tulku Dawa (sprul sku zla ba), and Zhigpo Gargyi Wangchuk (zhig po gar gyi dbang phyug, 1524-1583). He developed also a strong and mutual appreciation with Jangdak Tashi Tobgyel (byang dag pa bkra shis stobs rgyal, c.1550-1602) who happened to move his yogic community to the Dorje Drak area before his son Rigdzin Ngaggi Wangpo (rig 'dzin ngag gi dbang po, 1580-1639) formally established Dorje Drak monastery there.

Sherab Woser's fame was considerable, and he transmitted his teachings widely. The Ninth Karmapa, Wangchuk Dorje (karmapa 09 dbang phyug rdo rje, 1556-1603) and the Fifth Zhamarpa, Konchok Yenlag (zhwa dmar pa 05 dkon mchog yan lag, 1526-1583) are both said to have praised Sherab Wozer, and the Fifth Drukchen, Padma Karpo ('brug chen 05 padma dkar po, 1527-1592), became a lineage-holder of the Sphere of Liberation. The twenty-fourth abbot of Sakya monastery, Kunga Rinchen (kun dga' rin chen, 1517-1584) also received his teachings. Sherab Wozer confered the transmissions and explanations of the Sphere of Liberation, the Kandro Nyingtik and Rinchen Puntsok’s treasury of the Dgongs pa yang zab to the Tsering Podrang (tshe ring pho brang), the people of Digteng (sdig stengs), the Lord of Chonggye ('phyong rgyas), Dechen Ling Tulku Do Ngak (bde chen gling sprul sku mdo sngags, d.u.) and his son, Gyelse Karma Kunzang (rgyal sras karma kun bzang, d.u.).

Sherab Wozer is said to have given the Sphere of Liberation empowerment to gatherings of over seven thousand people, with over thirty thousand in attendance for the general empowerments and teachings. He was invited and honored in Nedong (sne'u gdong), Kartok (mkhar thog), Drubgyel Ling (grub rgyal gling), Trowo Kar (khro bo mkhar), Tashi Tse (bkra shis rtse), Peldrong (dpal grong) and so forth. He also gave empowerments and instructions to Nangsel Gangpa (snang gsal sgang pa) and to every master coming from all areas of the Tibetan Plateau.

The ruler (zhabs drung) of Chonggye, Hor Sonam Dargye (hor bsod nams dar rgyas, d.u.), who received Sherab Wozer’s teachings of the Sphere of Liberation, became his disciple and conferred upon him the title of official chaplain (ti shri) of the Chonggye court. He repeatedly requested Sherab Wozer to establish a Nyingma monastery on his territory, the location of the ancient Tibetan emperors’s tombs. Sonam Dargye died before seeing his wishes fulfilled. His son and successor, Hor Sonam Tobgye (hor bsod nams stobs rgyas, d.u.) followed his father, and finally Sherab Wozer agreed to establish a Nyingma community in Chonggye. Accordingly, the monastery of Pelri Tegchen Ling (dpal ri theg chen gling) was established in

1571 and the Chonggye ruler offered the domain, the properties and the temple’s sacred objects. Digteng Rinpoche Ngagwang Lobzang (sdig stengs rin po che ngag dbang blo bzang, d.u.) was appointed abbot (mkhan po). The community followed both sūtra and tantra, with key-points of practices performed according to the instructions of Longchenpa. The community upheld the traditions of service and attainment (bsnyen sgrub) of the Mahāyoga, the earlier and later treasures, and the treasures of Sherab Wozer and his son.

As detailed in both the history of Tibet and the autobiography of the Fifth Dalai Lama, Ngawang Lobsang Gyatso (ngag dbang blo bzang rgya mtsho, 1617-1682), born later into the ruling family of Chonggye, Prajñāpāramitā texts, the Life-Story of Padmasambhava (padma bka' thang) and Longchenpa’s works of the Nature of Mind Healing Suffering (sems nyid ngal gso) were printed on the occasion of the consecration of Pelri monastery.

Late in his life Sherab Wozer became sick, allegedly due to black magic performed against him by political rivals. He gave his last instructions concerning the funerary treatment of his body, and exhorted his community in this way:

“You, members of the Buddhist monastic community, devote yourselves mainly and without interruption to study, reflection and meditation for each of the teachings. Engage in practice; face every situation by applying the antidotes [of virtues] without being soiled by the stains of transgressing the three vows [of monastic conduct, bodhisattva and tantric adept]. Consider all sentient beings as your own parents. If you want to establish a connection with me, accomplish the practice of the Sphere of Liberation, Auto-Liberation of Intention and my volume of instructions.”

During his last moments, Sherab Wozer is described as having been continuously immerged in visionary experiences of deities, empowerments, blessings and pure realms. He interpreted that this disease was the result of former bad actions, and that he would be henceforth liberated from their correlative obscuring veils.

Sherab Wozer intended to transfer his consciousness and leave his body on the tenth day of the sixth Mongol month of the water monkey year (1584). However, his son and successor at the abbacy of Pelri monastery, Gyelse Karma Kunzang with his wife, children and others, prayed him to stay. As a result he lived three more days, and eventually during the early morning of the thirteenth, he passed away. According to the hagiography, he is said to have unified his mind with Padmasambha in his aspect of Pawochenpo Tope Dumbutsel (dpa' bo chen po thod pa'i dum bu rtsal) in the city of great bliss named Śāntapurī, in the pure realm of Pelri Padma Wo (dpal ri padma 'od).

Sherab Wozer was also known as Drodul Lingpa ('gro 'dul gling pa). It seems that the transmission of his treasures related to the cycle of the Sphere of Liberation is no longer alive apart from their inclusion in Jamgon Kongtrul’s ('jam mgon kong sprul blo gros mtha’ yas, 1813-1899) Treasury of Precious Termas (rin chen gter mdzod). Some texts relating to the Sphere of Liberation and Sherab Wozer’s teachings are also to be found in the collected works of Jigme Lingpa ('jigs med gling pa, 1729/30-1798) and Jamyang Kyentse Wangpo ('jam dbyangs mkhyen brtse'i dbang po, 1820-1892) with commentaries by both masters. Sherab Wozer’s texts included in these later collections are listed here:

Blo gros mtha' yas. 1976-1980. Rin chen gter mdzod. Paro, Buthan: Ngodrup and Sherab Drimay.

- Grol tig dgongs pa rang grol gyi chos sde / zhi khro'i bskyed rdzogs kyi phrin las khrigs su bsdebs pa 'od gsal snying po, vol. 4, pp. 283-337. - Padma'i zhal gdams grol thig mthong ba rang grol las / bla ma rig 'dzin kun 'dus kyi bdag bdun dbang don de nyid gsal ba, vol. 11, pp. 187-248. - Padma'i zhal dgams rtsa gsum mthong ba rang grol las / bla sgrub gdung ba zhi byed kyi phrin las khrigs su bsdebs pa ye shes snying po, vol. 11, pp. 249-264. - Padma'i zhal dgams rtsa gsum mthong ba rang grol las / sku gsum rigs bsdus padma gu ru'i phrin las khrigs su bsdebs pa bde chen snying po, vol. 11, pp. 265-282. - Padma'i zhal gdams grol tig dgongs pa rang grol las / lam rgyas pa'i dbang chen 'dus gsal du bkod pa grub gnyis rab tu rgyas pa, vol. 11, pp. 283-354. - Tshe dpag med 'chi med sku gsum 'dus pa'i sgrub thabs dbang chog dang bcas pa tshe dbang bcud 'khyil, vol. 30, pp. 347-89. - Thugs rje chen po padma dbang phyug las sngon 'gro gtor ma bya ba dang srung 'khor sgrom zhing mtshams bcad pa, vol. 37, pp. 221-222. - Thugs rje chen po padma dbang phyug gi sgrub thabs gsang ba gcig grub, vol. 37, pp. 223-238. - Grol tig dgongs pa rang grol las / thugs rje chen po padma'i dbang phyug gi smin byed khyer ba der bkod pa bde chen lam 'dren, vol. 37, pp. 239-256. - Grol tig dgongs pa rang grol las / rta mgrin dregs pa kun 'dul 'don cha zur bkol, vol. 41, pp. 179-211. - Dpal chen po'i thugs dbyung ba yang dag thig le gcig ma bzhugs pa shin tu ngo mtshar che, vol. 43, pp. 373-387.

'Jam dbyangs mkhyen brtse'i dbang po. 1977-1980. Gsung 'bum. Gangtok: Gonpo Tseten.

- Gangs ri'i khrod kyi klog pa nyan bshad pa rnams dang spong ba bsam gtan pa rnams kyi snyan du bsrings pa thos bsam dang bsgom pa 'chi med bdud rtsi ldeb, vol. 6, pp. 327-374. - Byang chub spyod pa'i smon lam phan bde'i ljon pa'i zin bris, vol. 6, pp. 375-453. - Gsang ba sngags kyi smon lam 'dod 'jo'i dga' ston gyi 'grel bshad bdud rtsi'i klung chen, vol. 6, pp. 455525. - Padma'i zhal gdams rtsa gsum mthong ba rang grol las / sku gsum rig bsdus padma gu ru'i phrin las khrigs su bsdebs pa bde chen snying po, vol. 14, pp. 133-149. - Padma'i zhal gdams rtsa gsum mthong ba rang grol las / bla sgrub gdung ba zhi byed kyi phrin las khrigs su bsdebs pa ye shes snying po, vol. 14, pp. 151-165. - Padma zhal gdams rtsa gsum mthong ba rang grol gyi chos sde las byung ba'i lhag pa'i lha tshogs kyi sgrub thabs phrin las rol mtsho, vol. 14, pp. 167-199. - Dam grib nyes pa kun sel gyi khrus chog sogs grib sel gyi man ngag snying po bsdus pa bdud rtsi'i zla zer, vol. 14, pp. 201-221. - Grol tig dgongs pa rang grol gyi chos sde / zhi khro'i bskyed rdzogs kyi phrin las khrigs su bsdebs pa 'od gsal snying po, vol. 14, pp. 223-275. - Dam pa rigs brgya'i lha dbang gi bkol byang, vol. 14, pp. 277-279. - Padma shal gdams grol thig mthong ba rang grol las / chos nyid klong bshags, vol. 14, pp. 281-283.

'Jigs med gling pa mkhyen brtse 'od zer. 1985. Gsung 'bum. A 'dzom chos sgar, ed. Paro, Buthan: Lama Ngodrup and Sherab Drimay.

- Mdo sngags smon lam gyi 'grel pa, vol. 5, pp. 541-620. - Tshe dpag med sku gsum 'dus pa'i dkyil 'khor gyi cho ga 'chi ba med pa'i ljon pa kun tu dga' ba'i skyes mos tshal, vol. 8, pp. 157-210. - Padma'i zhal gdams grol thig dgongs pa rang grol gyi dbang gi cho ga gnad rnam par phye ba mkhyen brtse'i dgongs rgyan, vol. 8, pp. 267-430. - Grol thig dgongs pa rang grol gyi le lag dam grib nyes pa kun sel gyi khrus chog, vol. 8, pp. 431-446.

Sources

Blo gros mtha' yas. 1976-1980. Zab mo'i gter dang gter ston grub thob ji ltar byon pa'i lo rgyus mdor bsdus bkod pa rin chen bai ḍū rya'i phreng ba (Gter ston brgya rtsa). In Rin chen gter mdzod, 111 vols, vol. 1, pp. 559-563. Paro, Buthan: Ngodrup and Sherab Drimay.

'Bri gung dkon mchog rgya mtsho. 2004. 'Bri gung chos 'byung, Beijing: Mi rigs dpe skrun khang, pp. 441442. Bstan 'dzin kun bzang lung rtogs bstan pa'i nyi ma. 2004. Rdzogs chen chos 'byung chen mo. Beijing: Krung go'i bod rig pa dpe skrun khang, pp. 829-835. Byang bdag bkra shis stobs rgyal. 1976-1980. Gter brgya'i rnam thar don bsdus gsol 'debs. In Rin chen gter mdzod, 111 vols, vol. 2, pp. 1-31. Paro, Buthan: Ngodrup and Sherab Drimay.

Chos 'phel. 2002. Gangs can bod kyi gnas bshad lam yig gsar ma. Beijing: Mi rigs dpe skrun khang, 4 vols, vol. 1, p. 66. Deroche, Marc-Henri. 2011. "Instructions on the View (lta khrid) of the Two Truths: Prajñāraśmi’s (15181584) Bden gnyis gsal ba'i sgron me." In Revisiting Tibetan Religion and Philosophy: Proceedings of the Second International Seminar of Young Tibetologists, Paris, 2009. Marc-Henri Deroche, Joshua Schapiro, Seiji Kumagai and Kalsang Norbu Gurung, eds. Paris: Revue d’Études Tibétaines, no. 22, pp. 139-213.

Deroche, Marc-Henri. 2011. Prajñāraśmi ('Phreng po gter ston Shes rab 'od zer, Tibet, 1518-1584): Vie, œuvre et contribution à la tradition ancienne (rnying ma) et au mouvement non-partisan (ris med). Unpublished doctoral dissertation. Paris: École Pratique des Hautes Études.

Deroche, Marc-Henri. 2009. "'Phreng po gter ston Shes rab 'od zer (1518-1584) on the Eight Lineages of Attainment: Research on a Ris med Paradigm." Contemporary Visions in Tibetan Studies. Proceeding of the First International Seminar of Young Tibetologists. Brandon Dotson et al., eds. Chicago: Serindia Publications, pp. 319-342.

Grong khyer lha sa srid gros lo rgyus rig gnas dpyad yig rgyu cha rtsom 'bri u yon lhan khang. 1997. Mal gro gung dkar rdzong. Lhasa: Lha sa grong khyer khul, p. 39. Gu ru bkra shis. 1990. Gu ru bkra shis chos 'byung. Beijing: Krung go'i bod kyi shes rig dpe skrun khang, pp. 544-550. 'Jigs med gling pa mkhyen brtse 'od zer. 1985. Dpal ri theg pa chen po'i gling gi gtam rdo rje sgra ma'i rgyud mngas. In Gsung 'bum / ’Jigs med gling pa. A 'dzom chos sgar, ed. vol. 7, pp. 381-404. Paro, Buthan: Lama Ngodrup and Sherab Drimay. Kaḥ thog si tu 04 chos kyi rgya mtsho. 1999. Kaḥ thog si tu'i dbus gtsang gnas yig. Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang, pp. 40-45, 123, 206-207.

Kun bzang nges don klong yangs. 1976. Rnying ma'i skyes mchog rim byon gyi rnam thar (Norbu'i do shal). Dalhousie: Damchoe Sangpo, pp. 282.6-286.2. Mkhas bstun bzang po. 1973. Biographical Dictionary of Tibet and Tibetan Buddhism. Dharamsala: Library of Tibetan Works and Archives, vol. 3, pp. 755-759. Ngag dbang blo bzang rgya mtsho. 1980. Gangs can yul gyi sa la spyod pa'i mtho ris kyi rgyal blon gtso bor brjod pa'i deb ther rdzogs ldan gzhon nu'i dga' ston dpyid kyi rgyal mo'i glu dbyangs. Beijing, Mi rigs dpe skrun khang, p. 70.

Ngag dbang blo bzang rgya mtsho. 1989-1991. Za hor gyi ban de ngag dbang blo bzang rgya mcho'i 'di snang 'khrul ba'i rol rtsed rtogs brjod kyi tshul du bkod pa du kū la'i gos bzang las glegs bam dang po.

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'Phreng po gter ston Shes rab 'od zer. 1977. Gsung 'bum, 1 vol. Gangtok: Gonpo Tseten. Sangs rgyas rgyas mtsho and Rdo rje rgyal po. 1991. Dga' ldan chos 'byung baidūrya ser po. Lhasa: Krung go'i bod kyi shes rig dpe skrun khang, pp. 82, 170. Tarthang, Tulku and Bradburn Leslie. 1995. Masters of the Nyingma Lineage. Berkeley: Dharma Publishing, Crystal Mirror Series, vol. 11, pp. 214, 219-220. Tucci, Giuseppe. 1949. Tibetan Painted Scrolls. Roma: La Libreria Dello Stato, vol. 1, pp. 110-115. Zhe chen rgyal tshab 04 Padma rnam rgyal. 1994. Snga 'gyur rdo rje theg pa gtso bor gyur pa'i sgrub brgyud shing rta brgyad kyi byung ba brjod pa'i gtam mdor bsdus legs bshad padma dkar po'i rdzing bu (Zhe chen chos ’byung). Chengdu: Si khron mi rigs dpe skrun khang, pp. 262-269.