The Treasury of Lives

The Second Dzogchen Ponlob, Pema Sangngak Tendzin (rdzogs chen dpon slob 02 pad+ma gsang sngags bstan 'dzin) was born near Rudam, the site of Dzogchen Monastery in 1731, the iron-pig year of the twelfth sexagenary cycle. His father was called Sampel (bsam 'phel).

He was identified as the reincarnation of Dzogchen Ponlob Namkha Osel (rdzogs chen dpon slob nam mkha' 'od gsal, d. 1726) by the Second Dzogchen Drubwang, Gyurme Tekchok Tendzin (rdzogs chen 02 'gyur med theg mchog bstan 'dzin, 1699-1758), with the support of Tenpa Tsering, the King of Dege (sde dge chos rgyal bstan pa tshe ring, 1678-1738) and brought to Dzogchen Monastery Orgyen Samten Choling (o rgyan bsam gtan chos gling). Dzogchen Drubwang performed the tonsure ceremony of the young boy and named him Pema Sangngak Tendzin, whom he then enthroned with an elaborate ceremony.

At the age of ten, in 1740, he travelled to Lhasa escorted by Dzogchen Drubwang, and received the vows of novice monk (śrāmaṇera) from Dorjedrak Zhabdrung Gyurme Lhundrub Dorje (rdo brag zhabs drung 'gyur med lhun grub rdo rje, d.u.). He received many teachings on various topics from a number of distinguished teachers that included Minling Gyelse Rinchen Namgyel (smin gling rgyal sras rin chen rnam rgyal, d.u.), Lhodrak Tukse Chokdrub Pelbar (lho brag thugs sras mchog grub dpal 'bar, d.u.), and Pelri Tulku Lobzang Pema (dpal ri sprul sku blo bzang pad+ma, d.u.). Barla Tashi Gyatso (bar bla bkra shis rgya mtsho, b. 1714) is also listed among his teachers.

He later received Dzogchen teachings together with transmissions, commentary, empowerments, and instructions from the Second Dzogchen Drubwang. He also received many teachings from the Second Nyidrak Choktrul Pema Tekchog Tenpai Gyeltsen (nyi grags 02 pad+ma theg mchog bstan pa'i rgyal mtshan, 1712-1771) including his own cycle of treasure teachings. It is said that he spent an extended period of about twelve years in practice and meditation on the same meditation-cushion.

Sangngak Tendzin gave teachings two or three times each year to his disciples. He was known for his clairvoyance and was sought out for his skills in divination. He frequently declined to speak, refused to participate in rituals and ceremonies, and did not observe monastic discipline, such that he came to be known as Ponlob Lalenma (dpon slob bla glen ma), meaning the Stupid Lama Ponlob.

As a result his senior disciples, including Jewon Pema Kundrol Namgyel, the fourth abbot of the monastery (rdzogs chen gdan rabs 04 rje dbon pad+ma kun grol rnam rgyal, 1706-1773) and Namkha Tsewang Chokdrub, the sixth abbot (rdzogs chen gdan rabs 06 nam mkha' tshe dbang mchog grub, b. 1744), managed the administration on his behalf. During his life the prosperity of the monastery reached its peak, and the Dzogchen Ponlob, by the power of his peculiar and mysterious behavior, is often credited.

A large number of objects of faith were purchased and installed during the period. An annual parinirvāṇa prayer ceremony of Dzogchen Drubwang Gyurme Tekchok Tendzin was introduced and became an annual event. Other activities such as casting satsa (sa tsa+tsha) in large number, and painting and carving of mantra on rocks were carried out. Also many stupas and life-vases (tshe bum) filled with mantras were built with rituals for welfare of the inhabitants. He is credited with the construction of a stupa that contained over five million mantras, primarily that of Avalokiteśvara.

Sangngak Tendzin had numerous disciples, including the first abbot of the monastic college, Pema Tashi (rdzogs chen mkhan rabs 01 pad+ma bkra shis, d.u.), Rigdzin Jigme Gocha (rig 'dzin 'jigs med go cha, b. 1763), and Jigme Gyelwai Nyugu ('jigs med rgyal ba'i myu gu, 1765-1842).

In 1805, the wood-ox year of the thirteenth sexagenary cycle, the Second Dzogchen Ponlob passed away at the age of seventy-four in Rudam. An extensive nirvana-prayer was done in the monastery and a golden reliquary was built to hold the relics collected from the ashes of his cremation.

Namkha Chokyi Gyatso (dpon slob 03 nam mkha’ chos kyi rgya mtsho, c.1807-c.1821) was identified as his reincarnation by the Fourth Dzogchen Drubwang, Mingyur Namkhai Dorje (rdzogs chen grub dbang mi 'gyur nam mkha'i rdo rje, 1793-1870).