The Treasury of Lives

Kunzang Sonam was born in 1823, the water sheep year, in Minyak (mi nyag). The names of his parents vary in the biographical sources: his father was either Goshul Ganden (go shul dga' ldan) or Goshul Pelden (go shul dpal ldan) and his mother either Khumo Zang (khus mo bzang) or Pemo Kyi (padmo skyid).

A lama called Yoru Zopa (g.yo ru bzod pa, d.u.) performed the rites of ablution and protection for the infant and gave him the name Kunzang Sonam. As soon as he had mastered reading and writing, Kunzang Sonam began his scriptural studies. At some point he trained at the Geluk center of Sershul (sher shul) in Dzachukha, northern Kham, but the chronology is unclear from the biographies. It might have been before or after he studied at the major Geluk seats of Sera (se ra) and Drepung ('bras spung) near Lhasa.

During his early years of study Kunzang Sonam learned of his younger brother’s death in a horse-riding accident. He later claimed that this brother was reborn as his attendant and disciple, Pelden Wozer (dpal ldan 'od zer, d.u.).

While at Sera and Drepung, Kunzang Sonam gained a reputation for great learning. One biography says that he attained a geshe (dge bshes) degree, while Ngakchang Pema Dorje (sngags 'chang padma rdo rje) claims that he became so learned in the Vinaya he could explain its thirteen volumes (as contained in the Kangyur) entirely from memory. He came to be known as the great paṇḍita of Rashel (r[w]a shel paN chen), both on account of his scholarship and his association with the monastery of Rashel (r[w]a shel) in Minyak.

Following his early Geluk education, Kunzang Sonam continued his studies in Kham with eminent teachers from other traditions, especially the Nyingma. These included Khenpo Pema Vajra (pad+ma badz+ra, c.1807–1884), Gyelse Zhenpen Taye (rgyal sras gzhan phan mtha' yas, 1800–1855), Dza Patrul Orgyen Jigme Chokyi Wangpo (dza dpal sprul o rgyan 'jigs med chos kyi dbang po, 1808–1877), Kongtrul Lodro Taye (kong sprul blo gros mtha' yas, 1813–1899/1900), Jamyang Khyentse Wangpo (mkhyen brtse'i dbang po, 1820–1892) and the Fourth Dzogchen Mingyur Namkhai Dorje (rdzogs chen 04 mi 'gyur nam mkha'i rdo rje, 1793-1870). He was ordained by the Second Lingtrul Tupten Gyeltsen Pelzang (gling bla 02 thub bstan rgyal mtshan dpal bzang), who conferred on him the name Tubten Chokyi Drakpa (thub bstan chos kyi grags pa).

Kunzang Sonam's main teacher was Dza Patrul, with whom he spent twenty years. He received teachings on the Bodhicaryāvatāra from him as many as eighty times together with Nyoshul Lungtok Tenpai Nyima (smyo shul lung rtogs bstan pa'i nyi ma, 1829–1901/2), as well as instruction on tantra, Dzogchen and other subjects. In time he became known as one of Patrul's four great dharma-heirs, each of whom excelled their teacher in a different way: Tendzin Drakpa (bstan 'dzin grags pa, d.u.) in logic and epistemology (tshad ma); Nyoshul Lungtok in view (lta ba); Orgyen Tendzin Norbu (o rgyan bstan 'dzin nor bu, 1841–1900) in exposition (bshad pa); and Kunzang Sonam in conduct (spyod pa). It is also said that Kunzang Sonam surpassed his teacher—by Patrul's own admission—in teaching the Bodhicaryāvatāra.

When it finally came time for Kunzang Sonam to move on, Patrul offered him some tea and a copy of the Bodhicaryāvatāra as a parting gift. Kunzang Sonam would later take out the tea during retreat or whenever he felt unwell, saying, "Abu [i.e., Patrul] gave this to me in his great kindness," and, moved with devotion, would touch it to his head. Each New Year he would brew small portions of it, and offer some to his disciples, saying: "This is blended with the nectar of bodhicitta from Patrul Rinpoche!"

After Kunzang Sonam's departure from his teacher's side, Patrul told whoever came to see him: "There is nothing left of me to meet. I once had a little discipline, but Minyak Kunzang Sonam took it. I had a little insight too, but Ju Mipam Gyatso (mi pham rgya mtsho, 1846–1912) carried it away. And I had a little realization, but Nyoshul Lungtok took that. Now I have nothing."

For seven years, Kunzang Sonam acted as ritual assistant (mchod dpon) to Jamyang Khyentse Wangpo, all the while receiving empowerments and instructions from the famous master. He also met Mipam Gyatso during his stay at Dzongsar. On one occasion, he explained elements of the Prajñāpāramitā at Mipam's request, but he sought no teaching in return.

Kunzang Sonam spent much of his later life in Minyak. This was based on an instruction from Patrul. Kunzang Sonam had asked his teacher whether he should roam freely from place to place as a wandering yogi, and Patrul had said that it would be most beneficial for both he and Nyoshul Lungtok to return to their respective homelands and live and teach in isolated hermitages. It is also said that Kunzang Sonam's return to Minyak was prompted by a message from a dharma-protector that he received while in U-Tsang. The protector told him that if remained there he might one day become the throne-holder of Ganden (dga' ldan khri pa), but to return to his homeland would be of greater benefit.

Tulku Thondup tells how Kunzang Sonam first decided to live as a hermit. Once, Patrul was staying incognito at an encampment of nomads, who took him for an ordinary shabbily dressed old monk. He agreed to recite some prayers for a family while most of the camp was busy preparing for the visit of an important lama. When it came time to greet the lama, Patrul declined to join the grand reception and instead remained in his tent. The nomad family disapproved of this and forced Patrul outside to join the crowd. As the important lama approached, riding on horseback and accompanied by a vast entourage, the assembled crowd offered prostrations. Yet when the lama, who was Kunzang Sonam, saw Patrul and recognised him as his teacher, he immediately dismounted and, to the crowd’s great surprise, offered his own prostrations to Patrul. There and then, it is said, Kunzang Sonam vowed never to ride on horseback again and to lead a simple life like his teacher.

In Minyak, Kunzang Sonam spent time at Belo Hermitage (be lo ri khrod). He also stayed at Rashel, Gyelpak (rgyal 'phags), Nyenlam (nyan lam), Kunub (sku nub) and Bazhab Drakkar (sba zhabs brag dkar). When he first arrived at Belo, he sent his attendant to look for a suitable spot on which to build a retreat place. His attendent Pelden Wozer (dpal ldan 'od zer), also known as Khenpo Apel (mkhan po a dpal), soon encountered a packhorse laden with curd and milk, which he took to be an auspicious sign. They built the retreat house on that very spot and remained there for years.

Kunzang Sonam promoted ethical discipline and strict monasticism throughout Minyak, and tightened the rules of the annual rainy season retreat (dbyar gnas). He also emphasized the observance of secrecy in mantra practice; he preferred to teach exoteric topics, it is said, and generally answered questions about vajrayāna by referring to points from the sūtras. He also kept his vajra and bell hidden from others throughout his entire life.

Tsokshul Norbu Tendzin (tshogs shul nor bu bstan 'dzin, b. 1836) witnessed how Kunzang Sonam died. He said that when the time had almost come the master gathered his closest disciples and told them, "Pay attention because I have an instruction for you. When I die, you must refer to my body as 'Kunzang Sonam's rotten corpse' and dispose of it at the crossroads down there." The disciples respectfully said they could not possibly do so. "In that case," he said, "you must say, 'Disciplined guest, it is all over!' Then wrap the body in cloth and shake it three times." Not daring to refuse a second time, they agreed. He then told them to cover his face with a piece of red silk, explaining, "I can see the lapis lazuli pure realm now and its dazzling light is overwhelming." Shortly afterwards, he adopted the sleeping lion's posture and passed away.

There is some disagreement over the year in which this took place. Ngakchang Pema Dorje, author of the most extensive biography currently available in Tibetan, says that Kunzang Sonam died in the wood snake year (1905), information he traces to Khenpo Apel. Still, Matthieu Ricard, without specifying his source, gives 1901, and E. Gene Smith previously suggested in or around 1908.

Foremost among Kunzang Sonam's disciples were Jamyang Loter Wangpo (blo gter dbang po, 1847–1914) and his attendant Khenpo Apel. His other students included Orgyen Tendzin Norbu, Lala Sonam Chodrub (glag bla bsod nams chos 'grub, 1862–1944), Terton Sogyel Lerab Lingpa (gter ston bsod rgyal las rab gling pa, 1856–1926), Tsokshul Norbu Tendzin, Nyenshul Tulku Jigme Tendzin Osel (nyan shul sprul sku 'jigs med bstan 'dzin 'od gsal, d.u.), Lama Rigdzin Pelzang (bla ma rig 'dzin dpal bzang, d.u.), and Konchok Namgyel (dkon mchog rnam rgyal, d.u.).

Kunzang Sonam’s writings were compiled by Khenpo Apel and Loter Wangpo, and published in Derge in three volumes, labelled oṃ, āḥ and hūṃ. His magnum opus is undoubtedly the 460-folio Excellent Vase commentary on the first eight chapters of the Bodhicaryāvatāra, which is nicknamed Hungchenma—the "great Hung"—as it comprises the entire third volume. In addition, he wrote two commentaries on the Bodhicaryāvatāra's ninth chapter in which he followed the Geluk interpretation of Gyeltsab Darma Rinchen (rgyal tshab dar ma rin chen, 1364–1432); a guide to the Thirty-Seven Practices of a Bodhisattva by Gyelse Tokme Zangpo (rgyal sras thogs med bzang po, 1295–1369), which is available in English translation; an overview of the three turnings of the wheel of Dharma, written at the behest of Jamyang Khyentse Wangpo; an instruction on the gradual path (lam rim) in the form of an aspiration prayer; a beginner’s guide to the meditative concentrations (dhyāna) and formless absorptions; a prayer based on Chod practice; an explanation of the benefits of saving animals' lives (tshe thar); commentaries on the Sūtra of the Recollection of the Three Jewels (Triratnānumsṛitsūtra; dkon mchog rjes su dran pa'i mdo) and Sūtra of Perfectly Possessing Ethical Discipline (Śīlasaṃyuktasūtra; tshul khrims yang dag par ldan pa'i mdo); and a guide to the Vinaya category of the seventeen bases.

Persistent rumors maintain that Kunzang Sonam was the true author of some texts published under Loter Wangpo's name. At least two possible reasons have been proposed to account for this apparent case of ghostwriting: first, that Loter Wangpo was better known and any texts attributed to him would therefore reach a wider audience, bringing greater benefit; second, that it was difficult at the time for non-Sakya works to be published in Derge, making it expedient to credit works to a senior Sakya figure such as Loter Wangpo. In fact, the latter’s annotational commentaries (mchan 'grel) on Abhidharmakośa, Madhyamakāvatāra and Abhisamayālaṃkāra, at least, are explicit in their acknowledgement of Kunzang Sonam as their source. The colophons state that these works contain the teachings of "that great treasury of kindness, Tubten Chokyi Drakpa" just as Loter Wangpo remembered them.

Kunzang Sonam's official reincarnation, Tulku Kunzang Tsultrim (kun bzang tshul khrims), was born in or around 1909. According to David Jackson, he occupied a secretarial post for a communist committee in Dartsedo in the 1960s, and died during the most turbulent period of the cultural revolution. Tsara Chodrak (rtsa ra chos grags, 1916–2005) of Minyak, who studied with Kunzang Sonam's attendant Khenpo Apel in his youth, was also widely regarded as an unofficial reincarnation.