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Timeless Rapture: Inspired Verse from the Shangpa Masters

Timeless Rapture: Inspired Verse from the Shangpa Masters

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SANGYÉ NYENTÖN<br />

This lineage holder also sports an impressive portfolio of<br />

names. He is usually called Sangyé Nyentön (Buddha Teacher of<br />

<strong>the</strong> Nyen Clan), although this amounts to a family name and profession.<br />

He is sometimes referred to as Rigong-pa, <strong>the</strong> place of his main residence,<br />

much in <strong>the</strong> same way that Kyergang-pa and Mokchok-pa are commonly<br />

known by <strong>the</strong>ir meditation sites. Finally, this teacher had a nickname that<br />

alluded to his lifestyle, Bépé Naljor (hidden adept), and a purely Buddhist<br />

name, Chökyi Shérab, <strong>the</strong> name he used <strong>the</strong> least. It would seem <strong>from</strong> <strong>the</strong><br />

evidence of <strong>the</strong> <strong>Shangpa</strong> masters that some Tibetans were slow to use <strong>the</strong>ir<br />

religious names (which most Buddhist Tibetans do now), preferring <strong>the</strong>ir<br />

family names or residence names.<br />

Sangyé Nyentön received a <strong>Shangpa</strong>-style confirmation <strong>from</strong> his master:<br />

his practice surpassed that of his teacher. It is clear <strong>from</strong> his and o<strong>the</strong>r<br />

biographies that such comments reflect an appreciation for each young<br />

student’s quality of meditation and its reflection in lucid dreams and<br />

visions. The masters never based <strong>the</strong>ir evaluation on outer calculations,<br />

such as <strong>the</strong> quantity of prayers or mantras recited.<br />

Ano<strong>the</strong>r <strong>the</strong>me of <strong>the</strong> <strong>Shangpa</strong> lineage continues in <strong>the</strong> life of Sangyé<br />

Nyentön—lack of concern for <strong>the</strong> lineage’s institutions. Kyungpo Naljor<br />

had been a founder, an initiator on many levels; Rinchen Tsöndru was a<br />

meditator and a lay person. Chökyi Sengé was a more social individual<br />

who integrated his monastic responsibilities with his meditation. Never<strong>the</strong>less,<br />

he guided his sole spiritual heir to a lifestyle much different <strong>from</strong><br />

his own. Before Sangyé Nyentön met his teacher, he had taken full monastic<br />

ordination and had done what nei<strong>the</strong>r Rinchen Tsöndru or Chökyi<br />

Sengé had ever managed—he completed a traditional Buddhist education.<br />

That could have marked a turning point in <strong>the</strong> lineage, <strong>from</strong> meditation<br />

cushions only to a full-service Buddhist monastery, such as so many<br />

o<strong>the</strong>r schools were busily establishing. To this point, <strong>the</strong> <strong>Shangpa</strong> lamas<br />

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