The Treasury of Lives

Fiftieth Ganden Tripa, Gedun Puntsok (dga' ldan khri pa 50 dge 'dun phun tshogs) was born in Machu in Amdo (mdo smad rma chu) in 1648, the earth-mouse year of the eleventh sexagenary cycle. His father was called Bumchuk ('bum phyug) and mother was named Dorje Khadro (rdo rje mkha' 'gro). They belonged to the clan of Tse-u Jamshul (rtse dbus byams shul gyi rigs), a division of Dong clan (ldong gi rigs las 'phros pa) that was highly regarded by Bonpos in the ancient times. He was said to be the reincarnation of Sherab Sengge (shes rab seng+ge, 1383-1445) a prominent disciple of Tsongkhapa.

At the age of five Gendun Puntsok travelled to Lhasa and matriculated in the Gomang College of the Drepung Monastic University ('bras spungs sgo mang grwa tshang). There he commenced his monastic education with logic and epistemology. He then studied the philosophical courses, particularly Abhisamayālaṃkāra, Pramāṇavārttika, and also Vinaya under eminent teachers in the monastery.

Gendun Puntsok then enrolled in the Gyume College and studied the four sections of tantra (rgyud sde bzhi) according to the Geluk tradition, and, after years of endeavor, Gendun Puntsok became an accomplished scholar in both sutra and tantra. His knowledge and experience in tantric practices earned him the status of “jadrel” (bya bral), meaning, “free from worldly activity.” He was then known as Jadrel Gendun Puntsok.

Gendun Puntsok was recognized as an accomplished tantric practitioner. According to the sources, he himself informed Ngawang Chokden (ngag dbang mchog ldan, 1667-1751) who later became the Fifty-fourth Ganden Tripa, that he was mastered the skill of self-liberating through applying physiological powers such as subtle channels (nadi), wind, and drops, the three main factors in tantric practice. He also made known that he was accomplished in Guhyasamāja, and later disclosed to Drubwang Tobden Ngakrampa (grub dbang stobs ldan sngags ram pa, d.u.) that he experienced the feelings of burning in his feet while in the state of visualizing himself as Vajrapāṇi.

In 1714, the wood-horse year of the twelfth sexagenary cycle, Jadrel Gendun Puntsok was enthroned as the Fiftieth Ganden Tripa. He served the post for seven years, until 1721, during which he gave teachings and led religious activities. He improved the monastic education, discipline, and arranged for improved monastic facilities, including new provision for meals.

Perhaps the deed for which Trichen Gendun Puntsok is best known was his transformation, via tantric power, of the Silver Reliquary of Tsongkhapa Lobzang Drakpa (tsong kha pa blo bzang grags pa, 1357-1419) into the Golden Reliquary. Lhazang Khan (d.1717), the grandson of Gushi Khan and the last Khoshut-Oirat king of Tibet, was pleased with the accomplishment and rewarded him by offering the ownership of Tsel Gungtang ('tshal gung thang) Monastery. This monastery to the south of Lhasa, which had been founded in the twelfth century by Zhang Yudrakpa Tsundru Drakpa (zhang g.yu brag pa brtson 'grus grags pa, 1123-1193), better known as Lama Zhang (bla ma zhang). Converting the Tselpa Kagyu monastery to Geluk, he undertook a considerable restoration and renovation and later he handed-over the monastery to the government of Tibet for its proper maintenance. His control of the monastery earned him the name Tri Gungtangpa (khri gung thang pa). His later incarnations were known as the Gungtang Lamas.

First among Gendun Puntsok's many teachers was the First Jamyang Zhepa Ngawang Tsondu ('jam dbyangs bzhad pa 01 ngag dbang brtson 'grus, 1648-1721/1722). His students included Ngawang Tashi, the second throne holder of Labrang Monastery (bla brang khri 02 ngag dbang bkra shis 1678-1738); the Fifty-second Ganden Tripa, Ngawang Tsepel (dga'ldan khri pa 52 khri chen ngag dbang tshe 'phel, 1668-1734); the Fifty-fourth Ganden Tripa, Ngawang Chokden (dga'ldan khri pa 54, khri chen ngag dbang mchog ldan, 1677-1751), and Rakho Ponlob Sherab Chojor (ra kho dpon slob shes rab chos 'byor shes rab chos 'byor, 1637-1719)

Though the titles are not known, according to sources Trichen Gendun Puntsok composed texts on monastic constitutions and other subjects.

Later in the life, Trichen Gendun Puntsok became a reliable consultant and advisor to highly placed government officials during the many conflicts and political crisis of early eighteenth-century Tibet. Consequently a special residence for this Trichen was built by the government in Lhasa. However, he spent remaining years of his life mostly in Gungtang Monastery, giving extensive teachings.

When Trichen Gendun Puntsok was about to enter into nirvana, his devotees prayed for him to extend his life and, if he had to die, to reincarnate swiftly and in a way that would be easy to identify. He is said to have assured them that he would take birth at a place where the doctrine of Tsongkhapa is flourishing and instructed them to consult with the Fifth Paṇchen Lama, Lobzang Yeshe (paN chen bla ma 05 blo bzang ye shes, 1663-1737) for divination regarding the exact place of his birth. In 1724, the wood-dragon year of the twelfth sexagenary cycle, Trichen Gendun Puntsok passed into nirvana at the age of seventy-seven. Images of Tsongkhapa and the Kālacakra mantra (rnam bcu dbang ldan), in Lanza script were found in his ashes after his cremation.

Gungtang Trichen Ngawang Tenpai Gyeltsen (gung thang khri chen 02 ngag dbang bstan pa'i rgyal mtshan, 1727-1759) who was widely known as Gungtang Jampayang (gung thang 'jam dpal dbyangs), was identified as his reincarnation.