XII Khentin Tai Situpa Rinpoche

The XII Khentin Tai Situpa Rinpoche founded a new monastic seat, Palpung Sherab Ling, in Himachal Pradesh in northern India. He has traveled widely and made his first visit to the West in 1981 to Samye Ling Monastery in Scotland.

XII Khentin Tai Situpa Rinpoche

The XII Khentin Tai Situpa Rinpoche founded a new monastic seat, Palpung Sherab Ling, in Himachal Pradesh in northern India. He has traveled widely and made his first visit to the West in 1981 to Samye Ling Monastery in Scotland.
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SNOW LION NEWSLETTER ARCHIVE

Karma Kagyu Lineage

The following article is from the Spring, 2003 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.
Tibetan Buddhism, Kagyu Refuge Tree, Karmapas

The Kagyu Refuge Tree

Tibetan Buddhism: the Karmapas, Lineage Holders of the Karma Kagyu

The Kagyu lineage is one of the four major lineages of Tibetan Buddhism; the Karma Kagyu is one of its main branches. These traditions trace their origins to Shakyamuni Buddha, who taught more than 2500 years ago. Led by the Gyalwang (རྒྱལ་དབང་ཀརྨ་པ་, King of Victorious Ones) Karmapas since the twelfth century, the lineage includes generation after generation of scholars and Mahasiddhas who devoted their lives to the realization of the truth of experience and the perfection of compassion for all beings.


The name Karmapa refers literally to 'the one who performs the activity of a Buddha.'

The great early teachers of the Kagyu lineage include the Indian Mahasiddha Tilopa (988-1069), his student Naropa (1016-1100), Marpa Chökyi Lodrö the Translator (1012-1097), the great Tibetan yogi, Milarepa (1052-1135), and the renowned Gampopa (1079-1153). Dusum Khyenpa, the first Karmapa (1110-1193), whose coming had been foretold by the Buddha, was a student of Gampopa and was recognized by him as a manifestation of Chenrezig, the Bodhisattva of Compassion.

Chenrezig, the Bodhisattva of Compassion, Tibetan Buddhism

Chenrezig, the Bodhisattva of Compassion

Through successive incarnations the Gyalwang Karmapas have led the Karma Kagyu, or "practice lineage," as it is known because of its special emphasis on meditation.

During his lifetime, Shakyamuni Buddha predicted there would come into being a fully realized teacher who would reappear over and over again as the Karmapa. This Karmapa would continue his enlightened activity on behalf of all beings until the Buddhist teachings were no longer needed in this world. The name Karmapa refers literally to 'the one who performs the activity of a Buddha.'


 the Karmapa has performed the selfless and tireless activity of a fully enlightened teacher, or bodhisattva, exemplifying the wisdom and loving kindness that lies at the heart of Buddhist practice.

From the twelfth century to the present time and through successive incarnations, the Karmapa has performed the selfless and tireless activity of a fully enlightened teacher, or bodhisattva, exemplifying the wisdom and loving kindness that lies at the heart of Buddhist practice. Each successive Karmapa has held the position of supreme head of the Karma Kagyu, the lineage known as that of the sacred word, in which the most profound Buddhist teachings are passed down from teacher to disciple through successive generations. Uniquely, each Karmapa, before he passes away, leaves behind a letter foretelling the exact circumstances of his next rebirth.

His Holiness, Ogyen Trinley Dorje is the 17th incarnation of Karmapa. He was born to nomadic parents in 1985 in the Lhathok region of Tibet. In 1992, his parents were surprised by the young boy's suggestion that they move their camp early. As it turned out, this decision to move placed them in the spot where the predictive letter written by the 16th Karmapa had said the 17th Karmapa would be found. After being discovered, His Eminence the Twelfth Tai Situpa and His Holiness the Fourteenth Dalai Lama confirmed the identification.

Tibetan Buddhism, Tolong Tsurphu Monastery, Karmapa, Karma Kagyu

Tsurpu Monastery in Tohlung Dechen County, near Lhasa, Tibet (Link to Attribution/License)

Karmapa's enthronement was held at Tolong Tsurphu Monastery near Lhasa in the same year. His Holiness spent the next eight years studying, and preparing for his position. Then, at the turn of the millennium, the world received the news that the Karmapa had left Tsurphu with a handful of attendants, and secretly fled Tibet. On January 5, 2000, he arrived safely in Dharamsala, India where he was greeted by His Holiness Dalai Lama. Now, with refugee status in India, His Holiness Karmapa is completing his education and receiving empowerments as he prepares to reclaim his seat at Rumtek and finally arrive at KTD, his seat in North America. Many have speculated that this charismatic young monk will have a dynamic impact on the Western spiritual perspective.

For more information:

Tibetan Buddhism, 8th KarmapaEighth Karmapa Mikyo Dorje

 

 

The Ninth Karmapa Wangchuk Dorje

The Ninth Karmapa Wangchuk Dorje (1556–1603) was born in the Trewo region of eastern Tibet and is one of the most important figures of Tibetan Buddhism's Kagyü lineage. Most renowned for his powerful writings on the meditation system known as Mahāmudrā, he also played a vital role in ensuring the continuity of the Kagyü lineage's longstanding tradition of academic studies.

The Fourteenth Karmapa, Thekchok Dorje (1798–1868), was born in eastern Tibet. He was an accomplished scholar and poet. He was a principal teacher to Jamgön Kongtrül Lodö Taye and many other important lamas.

H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje

The 17th Gyalwang Karmapa, Ogyen Trinley Dorje, is the spiritual head of one of the major schools of Tibetan Buddhism. The 900-year-old lineage of Karmapas has included some of Tibet’s greatest spiritual masters. Born to nomadic parents in rural Tibet, he was identified while still a young child as the heir to this leadership position.

...
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Karmapa’s Heroic Journey to India

The following article is from the Winter, 2000 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

His Holiness Karmapa Escapes Tibet

by Michael Doran, Karma Triyana Dharmachakra

We always believed that First Light 2000 would be an inspiration to ail the world, and it was. What we could not have known was that His Holiness Karmapa would choose that time of practice and prayers to flee Tibet. His Holiness is now finally free!

His Eminence Tai Situ Rinpoche called today to confirm that His Holiness Karmapa, Ugyen Trinley Dorje arrived safely in Dharamsala, India on January 5, at 10:30 in the morning Dharamsala time. He is currently with His Holiness the Dalai Lama and His Eminence Tai Situ Rinpoche.

His Holiness Karmapa left Tolung Tsurphu Monastery on December 28th with a handful of attendants. The flight from Tibet took seven days on foot. From Dharamsala, His Holiness is likely to spend some time at Sherabling, His Eminence Tai Situ Rinpoche's monastery, before journeying to Rumtek.

[Updates on this story can be found on the Internet at www.tibet.ca]

H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje

The 17th Gyalwang Karmapa, Ogyen Trinley Dorje, is the spiritual head of one of the major schools of Tibetan Buddhism. The 900-year-old lineage of Karmapas has included some of Tibet’s greatest spiritual masters. Born to nomadic parents in rural Tibet, he was identified while still a young child as the heir to this leadership position.

In 2000, the Karmapa’s dramatic escape to India from Chinese-ruled Tibet at the age of fourteen propelled him onto the world stage. Since then, he has emerged as an international Buddhist leader and environmental activist, founding Khoryug, a region-wide environmental protection program.

The Karmapa has been dubbed the “new face of Tibetan Buddhism,” and many Tibetans look to him for inspiration in their struggle to preserve their embattled culture. In 2008, he made his historic first visit to America. He currently resides at Gyuto Monastery, near Dharamsala, India.

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Recognizing Reincarnations for Enthronement

The following article is from the Spring, 1997 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

Enthronement: The Recognition of the Reincarnate Masters of Tibet and the Himalayas

Tibetan Buddhism, Reincarnate Masters of Tibet and the HimalayasBy Jamgon Kongtrul Lodro Taye
Translated and introduced by Ngawang Zangpo

Preface

Tibetan Buddhism, reincarnation, enthronement

Kalu Rinpoche (1905 – 1989)

This book began as an attempt to come to terms with an unusual event in my life: in 1991, the Dalai Lama announced that a child that I have known practically since his birth is the reincarnation of Kalu Rinpoche, the Tibetan meditation teacher and spiritual guide I had studied with from 1972 until his death in 1989. The announcement of his rebirth was good news, joyous news, incredible and wonderful news... but it signaled to me that the time had come to learn more about an aspect of Himalayan tantric Buddhism I had casually ignored — the rebirth of meditation masters who reassume their work — study, meditation, and teaching — and their thrones.


To understand the arrival in my world of a one-and-a-half-year-old little Buddha in diapers... I turned to the writings of Jamgon Kongtrul, a meditation master of the nineteenth century.

To understand the arrival in my world of a one-and-a-half-year-old little Buddha in diapers, who was about to inherit the place once occupied by the eighty-four-year-old man I had known and loved, I turned to the writings of Jamgon Kongtrul, a meditation master of the nineteenth century. His work, always reliable and authoritative, provided the authentic picture I was searching for. It offers a traditional view of the enthronement of reincarnate masters, with not the slightest attempt at interpretation for a modern audience.

Kalu Rinpoche and young Tai Situ Rinpoche, Tibetan Buddhism

The young Tai Situ Rinpoche sits with Kalu Rinpoche. Taken by Big Mind Zen Center

I was unable to find any book by Jamgon Kongtrul on the related subject of how such children are recognized as reincarnate masters: I doubt that he wrote such a book or that one exists by any Tibetan writer. To answer some of my questions on that subject, I visited Tai Situpa, a Tibetan meditation master who is often asked by Tibetans of all schools to find reincarnate masters. He is not the only modern master who does this work, but I chose to interview him for two reasons.

TIbetan Buddhism, Tai Situ Rinpoche

His Eminence The Twelfth Tai Situ Rinpoche

First, the present-day Tai Situpa is, in the eyes of Tibetan Buddhists, the same person that we read of in Kongtrul's book. Kongtrul eagerly awaited the enthronement of the reincarnation of his teacher, the tenth Tai Situpa; the Tai Situpa who speaks of his work as a finder of reincarnate masters in the interview is the twelfth of the line. Second, as is mentioned in the course of the interview, Tai Situpa was the master responsible for first suggesting to the Dalai Lama the identity of my teacher's reincarnation. This is a connection that is significant to me personally, and I feel deeply grateful for that act.

Thus, Enthronement focuses on two aspects of the life of reincarnate lamas: their recognition and their enthronement. In making this text available in English, I hope it will contribute to an accurate picture of this crucial aspect of the spiritual life of the Himalayan region as it was and as it continues to be.

While I have wished to be as objective as possible in presenting this information, I cannot pretend to be impartial toward the reincarnate masters of Tibet. Since I began studying under the guidance of Tibetan meditation masters in 1972, I have met close to one hundred men and one woman (the remarkable Khandro Rinpoche) who are acknowledged as reincarnate masters.


The goal of Buddha's teaching and of Himalayan Buddhist culture is to produce not Buddhists but Buddhas, enlightened persons.

Whether one chooses to believe in reincarnation or dismisses the idea as nonsense, I believe anyone would be struck by these individuals. If the outstanding qualities they seem to share — uncommon compassion, patience, vigor, wisdom, humor, loving kindness, goodness, and often genius — are due to a selection system capable of recognizing prodigies before they are able to talk, it is a system that deserves serious study. If these impressive individuals are the results of education and environment alone, these are equally commendable; extraordinary, in fact, and probably unique.

The goal of Buddha's teaching and of Himalayan Buddhist culture is to produce not Buddhists but Buddhas, enlightened persons. It is this goal of enlightenment that I feel Tibet's great masters personify and it is with the wish that their wisdom be added to the sum of enlightenment in the world that this book is written.


It is this goal of enlightenment that I feel Tibet's great masters personify and it is with the wish that their wisdom be added to the sum of enlightenment in the world that this book is written.

The first part of this book contains an interview with Tai Situpa Rinpoche, a contemporary reincarnate master and leader of the Kagyu lineage of Tibetan Buddhism, who is often requested to find and recognize other reincarnate masters. He describes the fascinating process of recognizing reincarnations.

The second part contains a translation of a text by Jamgon Kongtrul Lodro Taye, one of the most outstanding writers and meditation masters of nineteenth-century Tibet, which offers a traditional view of the enthronement of reincarnate masters.

For more information:

Jamgon Kongtrul Lodro Taye

Jamgön Kongtrül (1813–1899) was a versatile and prolific scholar. He has been characterized as a "Tibetan Leonardo" because of his significant contributions to religion, education, medicine, and politics.

For more information:

Khandro Rinpoche

Born in India in 1967, Khandro Rinpoche is the daughter of Tibetan meditation master His Holiness Mindrolling Trichen and is herself a renowned teacher in the Kagyu and Nyingma lineages of Tibetan Buddhism.

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The Efficacy of Non-Sectarian Views

The following article is from the Winter, 1986 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

On the Importance of Having a Non-Sectarian View in Tibetan Buddhism

By

The Dalai Lama

& Tai Situ Rinpoche

At the present time it is extremely important to not have divisive sectarian views: deprecating other lineages and thinking that one's own lineage is the only valid one. All of the great lineages of Tibetan Buddhism engage in both study and practice leading to full enlightenment. All of the lineages have great tantric masters.

It's natural to have pride in one's lineage but it should not be forgotten that all the lineages are teaching and practicing the Buddha's words and helping innumerable sentient beings. Just as all lineages study the Buddha's words, all lineages are also practice lineages. We must all work together and respect one another. Spirituality is not like a competitive sports event where it is hoped that one's lineage or teacher wins out over all others.


To be close-minded towards a scripture or lineage of Dharma out of sectarian bigotry is to turn wholesome medicine into poison. This religious superiority complex just makes one into a fool.

 

These great lamas respected all sects equally and studied with masters holding lineages that interested them, regardless of sect. To be close-minded towards a scripture or lineage of Dharma out of sectarian bigotry is to turn wholesome medicine into poison. This religious superiority complex just makes one into a fool.

In the Sutras, it is said that sectarianism is a more severe evil than killing a thousand Buddhas. Saying, "This sect is good and that bad, etc." is considered the greatest of sins.

Non-Sectarian prevent bigotryTibetan Buddhism, Non-secularism, Buddhist arhat stone statues Mt. Nokogiri, Japan

Furthermore, the Buddhas themselves respect all the traditions of the teachings, so for us not to do so is to despise all the Buddhas. Because of the varying capacities and inclinations of beings, the Buddhas have taught various philosophies and methods of practice. If we follow one of these and yet belittle others, we abandon the Dharma and consequently the Buddhas as well.

I have Geluk-pa ordination and training, but Tibetan lineages are very interrelated, and one of the main Gelukpa meditations is a lineage brought to Tibet by the Kagyu teacher Marpa. Thirty percent of the remainder of my practice centers upon a Nyingma lineage. I have also met and exchanged ideas with many Japanese, Theravadin, and other masters. Most Tibetan lamas practice this way.

Non-SectarianWhen one understands the nature of the spiritual path there is never a need to see a contradiction in the types of Buddhist trainings. Buddha did not impart his vast array of teachings merely in order to confuse the people as to what is pure Buddhism and what is not, what is high and what is low. Anyone who has gained a fundamental understanding of the intent of the Enlightened Ones can see the pure Dharma reflected in every word of every master, regardless of tradition or lineage.

Just as a man traveling through different countries will adopt different clothing in order to adjust to the climate of the country that he is in, every lineage of the Dharma takes on a slightly unique character in accordance with the times and culture of its development. Yet when we check on the source of the lineage we will find it comes in an unbroken line from Buddha Shakyamuni. A trainee who has gained an appreciation for the breadth and depth of Buddhist doctrines will immediately be able to respect every lineage of Dharma on its own ground.

We ourselves should attempt to follow this eclectic approach that so many of the past masters have taken. This does not mean we should mix our practices and make a big soup out of them. Rather, we should be open to all teachings as valid transmissions of the thought of the Enlightened Ones and as sources of knowledge that can support and strengthen whatever specific lineage we may be pursuing.

Tibetan Prayer flags, BuddhismNon-Sectarian

What the Chinese did to us was bad, but not as bad as the effects we would create by taking Dharma and using it for sectarian purposes or to exploit people. This rots the foundation. In this context the great yogi Milarepa said, 'When Dharma practitioners do not abide within their practices, all they do is harm the teachings.' Just as intestinal worms can kill a lion, using the teachings for sectarianism and exploitation can easily destroy the Dharma.

If you really take an interest in Buddhism, then the most important thing is implementation - practice. To study Buddhism and then use it as a weapon in order to criticize others' theories or ideologies is wrong.


The most important thing is practice in daily life. Doctrine is not meant for mere knowledge but for the improvement of our minds.

 

As Buddhists, while we practice our own teaching, we must respect other faiths, Christianity, Judaism, and so forth. We must recognize and appreciate their contributions over many past centuries to human society, and at/this time we must strive to make common effort to serve humankind. The adopting of a right attitude toward other faiths is particularly important for new Buddhists to keep in mind.

Also among Buddhists, there are different schools, different systems of practice, and we should not feel that one teaching is better, another teaching is worse, and so on. Sectarian feeling and criticism of other teachings or other sects is very bad, poisonous, and should be avoided.

The most important thing is practice in daily life. Doctrine is not meant for mere knowledge but for the improvement of our minds. In order to do that, it must be part of our life.

-His Holiness the Dalai Lama

(quotes taken from Essence of Refined Gold and Kindness, Clarity, and Insight)

 

I visited a large number of monasteries because most of them invited me - Kagyu, Nyingma, Sakya, Gelug and even Bonpo. For example, in one place there were 15 monasteries of all sects. It was very interesting, with everyone wearing different colors, different hats, all sorts of things. But over there different sects only mean different traditions, different history, nothing more than that. They don't say, "My sect is better than yours." They don't have that. They think, "We are all Buddhists" and everyone tries to help each other. It was really encouraging and uplifting. When I see very sectarian things going on it is really depressing. I feel, if it is that sort of Buddhism, then I want to give it up.

- H.E. T'ai Situ Rinpoche.

For more information:
H.H. the Fourteenth Dalai Lama

His Holiness the Fourteenth Dalai Lama is considered the foremost Buddhist leader of our time. The exiled spiritual head of the Tibetan people, he is a Nobel Peace Laureate, a Congressional Gold Medal recipient, and a remarkable teacher and scholar who has authored over one hundred books.

For more information:

TIbetan Buddhism, Tai Situ Rinpoche

The XII Khentin Tai Situpa Rinpoche founded a new monastic seat, Palpung Sherab Ling, in Himachal Pradesh in northern India. He has traveled widely and made his first visit to the West in 1981 to Samye Ling Monastery in Scotland.

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