Appendix
[1] This is a revised version of an essay published earlier in the (Journal of the International Association of Buddhist Studies) (Vol., 21, no. 2 [1998]: 227-270) and reprinted here with the permission of the editors of the above-mentioned journal. I would like to thank them. I would also like to acknowledge all the people who have helped me in this project. Due to the sensitive nature of the topic, however, I feel that I should not mention any name and just thank them collectively.
[2] Tri-jang Rin-bo-che, (The Music that Rejoices the Ocean of Pledge Bound, Being an Account of the Amazing Three Secrets [of Body, Speech and Mind] of Great Magical Dharma Spirit Endowed with the Adamantine Force, The Supreme Manifested Deity Protecting the Ge-den Tradition (dge ldan bstan bsrung ba'i lha mchog sprul pa'i chos rgyal chen po rdo rje shugs ldan rtsal gyi gsang gsum rmad du byung ba'i rtogs pa brjod pa'i gtam du bya ba dam can can rgya mtsho dgyes pa'i rol mo,) Collected Works, Delhi: Guru Deva, 1978), V.5-159, 8.
[3] Drak-ba Gyel-tsen's lineage is said to go back to Dul Dzin Drak-ba Gyel-tsen, a direct disciple of Dzong-ka-ba. This lineage is, however, a kind of spiritual lineage and quite different from the recognized lineage of a lama. See Pa-bong-ka, (Supplement to the Explanation of the Preliminaries of the Life Entrusting [Ritual]) (rgyal chen srog gtad gyi sngon 'gro bshad pa'i mtshams sbyor kha bskong),) Collected Works, New Delhi: Chopel Legdan, 1973), VII.517-532, 520.
[4] Sang-gye Gya-tso (sangs rgyas rgya mtsho), explains that after Ngak-wang Ge-lek (ngag dbang dge legs) had died, the second reincarnation of Pen-chen So-nam-drak-ba was found in the Ge-kha-sa (gad kha sa) family. He adds: "Although he had hopes for being the reincarnation of the All-knowing Yon-ten Gya-tso, he was made the reincarnation of Ngak-wang Ge-lek" (thams cad mkhyen pa yon tan rgya mtsho'i sprul sku yong du re yang ngag dbang dge legs kyi sprul sku byas pas). Sangs-rgyas-rgya-mtsho, (Vairya-ser-po) (Delhi: International Academy of Indian Culture, 1960), 72.
[5] Dol rgyal zhib 'jug tshogs chung, (Dol rgyal lam shugs ldan byung rim la dpyad pa) (Dharamsala, 1998), 25-35.
[6] Tri-jang, (Music,) 101-109.
[7] R. Nebesky-Wojkowitz, (Oracles and Demons of Tibet). (The Hague: Mouton, 1956).
[8] In this essay I will treat deities as "real persons" since they are experienced as such by Tibetans.
[9] Such a spirit is also called (tsan) (often but not always the spirit of a monk who has either fallen from his monastic commitment or has been killed), who lives in rocks and must be pacified with special red offerings. Tibetans speak of eight classes of gods and spirits (lha srin sde brgyad). See: Samuel, (Civilized Shaman) (Washington: Smithsonian, 1993), 161-163.
[10] Pa-bong-ka, (Supplement,) 521.
[11] Pa-bong-ka, (Supplement,) 523 and Tri-jang, (Music,) 105.
[12] The Tri-ba seems at first to have been elected, which would have strengthened his position. Later he was selected by the Dalai Lama. When did this change occur? Only further research will provide an answer which will greatly help us in understanding the history of the Ge-luk tradition.
[13] E.G. Smith, "Introduction," (Kongtrul's Encyclopedia of Indo-Tibetan Culture) (New Delhi: International Academy of Indian Culture, 1970), 17.
[14] L. Petech, Introduction to Sangs-rgyas-rgya-mtsho, (Vaidrya-ser-po), xi-xii.
[15] bod de'i rgyal po ni gzim khang gong ma sprul sku grags rgyan zer ba ni chag(s) sdang gi gtam kho nar zad do/ des na bsod nams chos 'phel ni lo 'dir 'das nas khong dge lugs la thugs zhen ches pas chos bsrung ba'i tshul bzung nas dge lugs pa skyong zhes grags pa bden nam snyam mo/. (Rehu mig or chronological tables) in Sum pa mkhan po, (dPag bsam ljon bzang) (Delhi: International Academy of Indian Culture, 1959), 70-1.
[16]This opposition had come to the fore when the prime minister tried to entice the Lo-sel-ling college of Dre-bung monastery to adopt the fifth Dalai Lama's works as its textbooks in place of Pen-chen So-nam-drak-ba's works. After the college's refusal, Sang-gye Gya-tso asked Jam-yang-shay-ba to refute Pen-chen So-nam-drak-ba.This was an attempt at strengthening the government's control over the monasteries as well as a way of removing Drak-ba Gyel-tsen's posthumous influence, two goals with which Jam-yang-shay-ba had little sympathy. Hence, the latter refused to oblige.
[17] (de'i rjes su gad kha sa pa'i nang so gro (grod?) lhug thog mar thams cad mkhyen pa yon tan rgya mtsho'i sprul sku yong du re yang ngag dbang bsod nams dge legs kyi sprul sku byas pas mthar skye gnas mi bzang bar gyur to/) Sangs rgyas rgya mtsho, (Vai∂rya-ser-po) (Delhi: International Academy of Indian Culture, 1960), 71-2.
[18] gad kha sa lags a rgyal gyi 'phrul la brten ngag dbang bsod nams dge legs dpal bzang gyi sku skye rdzus ma lam du song ba smon lam log pa'i dam srid gyur te/.Fifth Dalai Lama, (Collected Works,) vol. Ha, 423-4. A similar scenario is presented in the Fifth's autobiography. Both passages were quoted by the present Dalai Lama in a talk given in Los Angeles, June 1997.
[19] Some stories present the Nga-ri Rin-bo-che as the reincarnation of Drak-ba Gyel-tsen but they are hard to trace and are probably significantly posterior to the facts here discussed.
[20] In reference to the year 1655 (Wood Sheep), Sum-pa-mkhan-po notes: "[Birth of] the Kangshi emperor renowned as the reincarnation of Tul-ku Drak-ba Gyel-tsen (sprul sku grags rgyan skye bar grags pa'i khang zhi bde skyid rgyal po) (Rehu mig,) 70.
[21] in his autobiography, the Fifth Dalai Lama mentions the existence of a harmful spirit around the pond of Dol. See (Du ku La'i gos bzang,) II. Ý157.a-.b.
[22] Pa-bong-ka gives the following gloss of Shuk-den's name: "[This] great protector, who holds the adamantine force which is all pervading regarding the destruction of the army of the devil, [this] spirit who is a war god, the protector of the Ge-den tradition, who assumes the pretense of being a worldly boastful god though he is beyond the world, is well known "Great Magical Spirit Endowed with the Adamantine Force" (de ltar 'jig rten las 'das kyang dregs pa'i zol 'chang dge ldan bstan srung dgra lha'i rgyal po/ bdud kyi sde 'joms pa la thogs pa med pa'i rdo rje'i shugs 'chang ba bstan srung chen po rgyal chen dor je shugs ldan rtsal zhes yongs su grags pa.(Supplement,) 528.
[23] shing cha rnams chu la bskyur ba dol chu mig dkar mor chags pas der gnas pas re zhig bar du dol rgyal zhes grags. Pa-bong-ka, (Supplement,) 521.
[24] Another informant has suggested that Shuk-den became at some point a monastic deity in charge of eliminating rogue monks who had broken their vows but still pretended to be pure. This hypothesis would account for the monastic appearance of Shuk-den's main form (for a description of Shuk-den's five forms, see Kelzang Gyatso, (Heart Jewel,) 77) and provide a precedent for Shuk-den's opposition to Ge-luk practitioners who have adopted Nying-ma teachings.From punishing rogue monks, it is quite easy to imagine.
