"The Serkhang Chojé," a most blessed
statue of Kyobpa Rinpoché enshrined in the Golden Temple at
Drikung Thil Monastery.
When
Go zLa Paṇḍita came from Central Tibet to Jikten Sumgön's home
area, Jikten Sumgön enquired him about the teachers in Central
Tibet. The paṇḍita told him
that although there were quite a few remarkable teachers in Central
Tibet – teachers such as Chak, Yor and Nyang – the most
supreme among them all was a master by the name of Phakmo Drupa. Merely
hearing this Lama’s name moved Jikten Sumgön’s mind
"like leaves of the kengshu
tree blown by winds." With that, he resolved to travel to Central Tibet
to meet Phakmo Drupa. A miraculous rainbow stretched the entire span of
his journey from Eastern to Central Tibet. Although some of his
disciples offered to accompany him on the difficult journey, he
declined. Instead, they provided him with a horse, some coats and other
provisions. It is said that the protector, Dorjé Lekpa
accompanied Jikten Sumgön throughout the journey, often
manifesting himself as a rabbit and a child to help and guide Jikten
Sumgön.
During the journey to Central Tibet, Jikten Sumgön was like the
Bodhisattva Sadāpradurita – the example of the completely devoted
and humble disciple in search of the perfect master in the Perfection of Wisdom Sutras.
Day and night he meditated on Phakmo Drupa and yearned to meet him in
person. Everything he encountered turned his mind to the Lama. For
instance, when he saw the moon, tears of devotion streamed from his
eyes as he contemplated on how even the moon was able to see the Lama
while he was yet unable to see the Lama. When he arrived at Phenyul, he
had an auspicious dream of meeting Phakmo Drupa who was white in
complexion and dressed in white robes, sitting within a simple hut.
When he awoke the next morning, to his surprise he discovered that the
walls of the house he slept in was covered with self-arisen oṃ maṇi padme hūṃ mantras. When he arrived at the area of Nepo Dopa, he met a yoginī
who had trained with Gampopa for seven years and had a particular
connection to Phakmo Drupa. Learning this, Jikten Sumgön generated
great devotion and respect to the yoginī.
Moving further along the journey, Jikten Sumgön met a man who told
him that he had just come from Phakmo Drupa's community. Hearing that,
Jikten Sumgön prostrated to the man out of great devotion to
Phakmo Drupa.
Finally, Jikten Sumgön arrived at Phakmo Drupa’s monastery.
Jikten Sumgön was twenty-five years old then. When Phakmo Drupa
was informed of Jikten Sumgön arrival, he remarked, “The
gathering of all my disciples is now complete.” For the sake of
auspicious interdependence (Tib. tendrel),
Jikten Sumgön had to wait three days before he was allowed to meet
face to face with Phakmo Drupa. Bearing some gifts that included a
horse, Jikten Sumgön went to meet his Lama. Although Phakmo Drupa
accepted his offering of brocade and yellow silk, he refused the gift
of the horse, forcefully explaining that it was
inappropriate for him to accept animal offerings. Out of skilful-means,
Phakmo Drupa continued to reprimand Jikten Sumgön for making such
an offering. Jikten Sumgön wept with devotion and fervor until
Phakmo Drupa agreed to accept him as a student and pledged to grant all
his wishes. At that time, Phakmo Drupa reportedly told his
close disciple, Taklung Thangpa (1142-1209, founder of Taklung
Kagyü), “Do not look down on this lay-person. Many aeons
ago, when I was Krakucchandaḥ Buddha, he was Avalokiteśvara.”
Later that day, Phakmo Drupa gave Jikten Sumgön the instructions
for generating “aspirational bodhicitta.” Even though
Jikten Sumgön was thoroughly contented with the instructions and
felt no need for anything else, on the next day Phakmo Drupa gave him
the complete Bodhisattva-vows and the name “Rinchen Pal”
(Ratna Śrī). On that occasion, Jikten Sumgön also received
Mahāmūdra instructions and teachings on “Dedication”
practice. Again, he felt that there was nothing else that he needed
beyond those teachings.
