Chokyi Wangchuk was invited to monastic residence, where Gyanag Tulku asked for the Tseta Sungdrel initiation. That same evening in the temple of the lamas residence, he performed, together with the two Gyanag tulkus, a lengthy offering ritual to Magzor Gyalmo in front of the statue of that divine protectress. Chökyi Wangchuk reincarnations.
When the torma of the Lhamo was presented, a tongue of fire blazed forth from the scarf that Chökyi Wangchug had placed as an offering above the reliquary containing the statue. Since neither butter lamps nor incense were near the nyinmo deleg scarf, all those present, astounded, interrupted the recitation for a short time.
Nothing but that scarf, and none of the scarves offered by others, was touched by the flame. This was seen clearly by all of us.
Another time, invited by Trau Behu, he performed the ritual for the benefit of the dead linked to Buddha Akṣobhya.
Almost everyone present saw that the list with the names of the dead, readied for burning during the ritual, burst into flame on its own.
In the palace of that local chieftain, he bestowed a blessing to cure a man who had contracted rabies, having been bitten by a rabid dog. That same evening the man returned to normalcy.
On another occasion, as he performed a rite in front of the talking statue of the Tārā of Denkhog, all the onlookers saw a five-colored tongue of flame more than nine inches in height surge from the butter lamp in front of the statue.
These are some of the happenings that I personally witnessed in that period, but those who were around him constantly said that many other stories could be told.
The tenth day of the sixth month of the year of the Iron Tiger (July 24, 1950), Chökyi went to the Lhadrong monastery to act as guide at a drubchen ritual practice. On that occasion he gave the Lama Sangdü teaching, which I also had the fortune to receive. It was then, Heka Lingpa said, that prophetic instructions in a terma indicated the need, during the following year, to reveal publicly a vessel containing five profound cycles of teachings useful for overcoming the negativities of the present era.
On the way back to the Galing residence, we stopped for the night at Lhundrubteng to fulfill the wishes of Chökyi Wangchuk’s younger brother. For some years the brother, Ngawang Lodrö by name, who was one of the monastery’s best lamas, had been the chant master of the surlas.
The principal source of funds for the surlas was procured through the activities of the lamas charged with the care of the gyalpo temple Ngawang Lodrö had for several years fulfilled the duties of the lama responsible for rites for the Shugden spirit. Because of this, occasionally his prana (vital energy) had been disturbed, and from time to time he was struck by paralysis. Although he had tried many Tibetan and Chinese medical cures, he had not succeeded in bettering his condition by much.
Joining his younger brother, predicted that the obstacles would be eliminated through his protection. With his disciples, he went to the bedchamber of his sibling, where during the night he gave a Guru Tragphur initiation. To eliminate all the internal and external impediments, he burned kugul incense and flung grains of rice authenticated with mantras everywhere.
In that moment, an antique flower vase of Chinese porcelain, one cubit high, placed on a corner of the offering altar in the bedroom, burst into tiny fragments with a great clatter.
Inquiring as to the provenance of the flower vase, upon hearing that his brother had taken it from the temple of the gyalpo spirits, asked that he bring another to the gyalpo temple as a replacement. From then on, both the disturbances that had afflicted the vital energy of the brother as well as his paralysis disappeared entirely.
On the day of the new moon at the end of the winter of the year of the Iron Tiger (January 1951), the lord of siddhas Kunga Palden left his mortal remains at Gyawo. His body was left undisturbed for seven days, during which he remained in the special state of contemplation called thugdam that practitioners with a high level of realization maintain after death.
The body was then taken to Galing, where, on the tenth day of the lunar month, Khyentse Chökyi and a multitude of disciples, gathering from everywhere, attended the cremation, during which many auspicious signs manifested. A great number of relics were found in his ashes.
On March 13, 1960, one year from the day he was captured, Chokyi Wangchuk passed away in meditation. Drukpa Kuchen and Shechen Rabjam likewise passed away the same day. Namkhai Norbu believed that the three lamas chose their death to avoid the torture and execution that so many of their fellow lamas were then suffering.