Karmapa
The 16th Karmapa, Rangjung Rigpe Dorje (1924 - 1981)
Tibetan name
Tibetan:	རྒྱལ་བ་ཀརྨ་པ་
Wylie transliteration:	rgyal ba karma pa
Tournadre Phonetic:	Karmapa
pronunciation in IPA:	[kaːmapa]
official transcription (PRC):	Garmaba
other transcriptions:	—
Chinese name
traditional:	噶瑪巴
simplified:	噶玛巴
Pinyin:	gámǎbā

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The Karmapa (officially His Holiness the Gyalwa Karmapa, sometimes spelled Gyalwang Karmapa) is the head of the Karma Kagyu, the largest sub-school of the Kagyupa (Tibetan Bka' brgyud), itself one of the four major schools of Tibetan Buddhism.

The historical seat of the Karmapas is Tsurphu Monastery in the Tolung valley of Tibet. His Holiness' principal seat in exile is the Dharma Chakra Centre at Rumtek Monastery in Sikkim, India. His regional monastic seats are Karma Triyana Dharmachakra in New York, Dhagpo Kagyu Ling in France and Tashi Choling in Bhutan.

Due to a controversy within the Karma Kagyu school over the recognition process, the identity of the current 17th Karmapa is disputed. See Karmapa controversy for details.

Origin of the lineage[link]

The first Karmapa, Düsum Khyenpa (Dus gsum Mkhyen pa) (1110–1193), was a disciple of the Tibetan master Gampopa. A talented child who studied dharma (Buddhist teachings) with his father from an early age and who sought out great teachers in his twenties and thirties, he is said to have attained enlightenment at the age of fifty while practicing dream yoga. He was henceforth regarded as the Karmapa, a manifestation of Avalokitesvara (Chenrezig), whose coming was predicted in the Samadhiraja Sutra^[1] and the Lankavatara Sutra.^[2]

The source of the oral lineage, traditionally traced back to the Buddha Vajradhara, was transmitted to the Indian master of mahamudra and tantra called Tilopa (989-1069), through Naropa (1016–1100) to Marpa and Milarepa. These forefathers of the Kagyu (Bka' brGyud) lineage are collectively called the "golden rosary".

The second Karmapa, Karma Pakshi (1204–1283), is often said to be the first person ever recognized and empowered as a tulku (sprul sku), a reincarnated lama (bla ma).^[3]

Black Crown[link]

The Karmapas are the holders of the Black Crown (Tibetan: Shanag, Wylie: Zhwa-nag) and are thus sometimes known as the Black Hat Lamas. This crown (Tib. rang 'byung cod pan, lit. self-arisen crown), is traditionally said to have been woven by the dakinis from their hair and given to Karmapa, in recognition of his spiritual realization. The physical crown displayed by the Karmapas was offered to the fifth Karmapa by the Chinese Yongle Emperor as a material representation of the spiritual one.

The crown was last known to be located at Rumtek Monastery in Sikkim, the last home of the 16th Karmapa, although that location has been subject to some upheaval since 1993 causing some to worry as to whether or not it is still there. An inventory of items remaining at Rumtek is purported to be something the Indian government is going to undertake in the near future.

List of previous Karmapas[link]

1. Düsum Khyenpa (དུས་གསུམ་མཁྱེན་པ་) (1110–1193)
2. Karma Pakshi (ཀརྨ་པཀྵི་) (1204–1283)
3. Rangjung Dorje (རང་འབྱུང་རྡོ་རྗེ་) (1284–1339)
4. Rolpe Dorje (རོལ་པའི་རྡོ་རྗེ་) (1340–1383)
5. Deshin Shekpa (དེ་བཞིན་གཤེགས་པ་)(1384–1415)
6. Thongwa Dönden (མཐོང་བ་དོན་ལྡན་) (1416–1453)
7. Chödrak Gyatso (ཆོས་གྲགས་རྒྱ་མཚོ་) (1454–1506)
8. Mikyö Dorje (མི་བསྐྱོད་རྡོ་རྗེ་) (1507–1554)
9. Wangchuk Dorje (དབང་ཕྱུག་རྡོ་རྗེ་) (1556–1603)
10. Chöying Dorje (ཆོས་དབྱིངས་རྡོ་རྗེ་) (1604–1674)
11. Yeshe Dorje (ཡེ་ཤེས་རྡོ་རྗེ་) (1676–1702)
12. Changchub Dorje (བྱང་ཆུབ་རྡོ་རྗེ་) (1703–1732)
13. Dudul Dorje (བདུད་འདུལ་རྡོ་རྗེ་) (1733–1797)
14. Thekchok Dorje (ཐེག་མཆོག་རྡོ་རྗེ་) (1798–1868)
15. Khakyab Dorje (མཁའ་ཁྱབ་རྡོ་རྗེ་) (1871–1922)
16. Rangjung Rigpe Dorje (རང་འབྱུང་རིག་པའི་རྡོ་རྗེ་) (1924–1981)
17. Controversy over whether the true Karmapa is Ogyen Trinley Dorje (ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།) (b. 1985), or Trinley Thaye Dorje (ཕྲིན་ལས་མཐའ་ཡས་རྡོ་རྗེ།) (b. 1983)

See also[link]

• Shamarpa
• Thrangu Rinpoche
• Dorje Pakmo
• Karmapa controversy

Notes[link]

References[link]

• Ken Holmes, Karmapa, Altea Publishing 1995, ISBN 0-9524555-4-4. Author's website (While the book and web site favours one candidate for the 17th the information on 1st-16th is useful and was the original source for this article)
• Maheshwari, Anil, The Buddha Cries!: Karmapa Conundrum, UBS Publishers' Distributors LTD. 2000, New Delhi, India. ISBN 81-7476-305-8
• Michele Martin, Music in the Sky: The Life, Art and Teachings of the Seventeenth Karmapa, Karmapa Orgyen Trinley Dorje, Snow Lion Publications 2003, ISBN 1-55939-195-2
• Mick Brown, The Dance of 17 Lives: The Incredible True Story of Tibet's 17th Karmapa, Bloomsbury 2005, ISBN 1-58234-598-8.
• Naher, Gaby. (2004). Wrestling the Dragon: In Search of the Boy Lama Who Defied China. Vintage Books, Random House. Sydney, Australia. ISBN 1-84413-231-5.
• "Buddha's Not Smiling: Uncovering Corruption at the Heart of Tibetan Buddhism Today" by Erik D. Curren, Alaya Press, Feb 2006, Paper. ISBN 0-9772253-0-5.

External links[link]

The history of the Karmapa lineage, including biographical details of the historical Karmapas, can be found at the following web sites. Notice that the websites are written to those loyal to one or other of the rival 17th Karmapas, and their accounts of previous incarnations may not be written from a neutral point of view.

• Karmapa lineage history on kagyuoffice.org, the website of Ogyen Trinley Dorje
• Karmapa lineage history on karmapa.org, the website of Thaye Dorje
• Information on past and present Karmapas from khandro.net, a website supporting Ogyen Trinley Dorje

v t e Karmapas Recognition of the Seventeenth Karmapa Düsum Khyenpa Karma Pakshi Rangjung Dorje Rolpe Dorje Deshin Shekpa Thongwa Dönden Chödrak Gyatso Mikyö Dorje Wangchuk Dorje Chöying Dorje Yeshe Dorje Changchub Dorje Dudul Dorje Thekchok Dorje Khakyab Dorje Rangjung Rigpe Dorje Trinley Thaye Dorje / Ogyen Trinley Dorje

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This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (December 2010)

Pema Tönyö Nyinje (1995)

Pema Tönyö Nyinje (Tibetan: པདྨ་དོན་ཡོད་ཉིན་བྱེད་, Wylie: Padma Don-yod Nyin-byed, ZYPY: Baima Toinyoi Nyinje, Lhasa dialect IPA: [[pɛ́ma tʰø̃̀yøʔ ɲĩ̀dʑeʔ]]) tib.: si tu pad ma don yod nyin byed dbang po; * 1954^[1] (also: Pema Donyo Nyinje, Péma Donyö Nyinjé) (1954-)^[2] is the 12th Tai Situpa,^[3] a reincarnate Tibetan Buddhist teacher, and one of the leading figures of the Karma Kagyu tradition. He is the Supreme Head of the Palpung Congregation.

Life[link]

When His Holiness the 16th Gyalwa Karmapa was in Beijing to discuss the affairs of Tibet, he had a vision of Mahakala concerning Kenting Tai Situpa's rebirth. There, the Gyalwa Karmapa wrote the prediction letter for the discovery of the 12th Kenting Tai Situpa Pema Donyo Nyinje Wangpo. The Gyalwa Karmapa accurately foretold the signs surrounding Kenting Tai Situpa's birth and dwelling. Likewise, the 11th Kenting Tai Situpa Pema Wangchog described the circumstances of his next incarnation before passing away. A search party discovered the 12th Kenting Tai Situpa quickly.

The 12th Kenting Tai Situpa, Pema Donyo Nyingche Wangpo, was born in the male wood-horse year (1954) in the village of Palmey of Palyul section of the Derge province. On the day of his birth, the entire region witnessed two solar orbs illuminating the sky. The details of his birth were completely in accordance with the prediction of the 16th Gyalwa Karmapa. Pema Tönyö Nyinje Wangpo was born in a farming family named The Liyultsang in the Palyul district of Derge, in the East of Tibet and enthroned at the age of 18 months by the 16th Karmapa. At the age of 5 he was brought to Tsurphu.For the first time, Kenting Tai Situpa assisted by 9th Sangye Nyenpa Rinpoche performed the ceremony of the Red Vajra Crown at the chamber of His Holiness 16th Karmapa.

At the age of six he left Tibet for Bhutan, where King Jigme Dorji Wangchuk had been a disciple of the 11th Tai Situpa. Later he was cared for at Rumtek Monastery in Sikkim, India where he received his formal religious training from the 16th Karmapa.

The 16th Karmapa had himself been raised under the guidance of the 11th Tai Situpa. Indeed this alternation between teacher and disciple has served as a mechanism for the unbroken continuity within the Kagyu tradition. As Chogyam Trungpa Rinpoche wrote in his book Born in Tibet: “Tai Situ Rinpoche, who was second in importance in the Karma Kagyu school, had died some years before and no reincarnation had been found. The Karmapa could now tell them where the incarnation had taken place. Everyone rejoiced and started immediately to make the preparations."

In 1974, at the age of 21, he went to Ladakh with the invitation from late Druppon Dechen Rinpoche and stayed there for one year to turn the wheel of Dharma. In 1975, at the age of 22, he assumed his traditional responsibilities by founding the monastic project, Sherab Ling, at the request of his Tibetan followers who had settled in Bir, northern India. In 2000, relics of the 8th Tai Situ Rinpoche were enthroned in a separate temple.

As a Buddhist teacher, Tai Situ Rinpoche traveled widely making his first visit to the West in 1981 to Samye Ling Monastery in Scotland, and he visited the United States in 1982. Since then, Rinpoche has extensively traveled North America, Europe and Southeast Asia. These teachings have so far been published in 9 books. In 1989 the Rinpoche went on pilgrimage for World Peace.

The 12th Tai Situpa was instrumental in recognizing Ogyen Trinley Dorje as the 17th Karmapa. He also recognized Choseng Trungpa, born on 6 February 1989 in eastern Tibet, as the reincarnation of Chögyam Trungpa Rinpoche.

The 12th Kenting Tai Situpa continues the traditions of the practice lineage of the Kenting Tai Situpas. A renowned Buddhist teacher, training in turn the next generation of Buddhist masters. On a more personal level the Kenting Tai Situpa is a scholar, poet, calligrapher, artist, author, architect and geomancer.

Bibliography[link]

• Way to go. Sowing the Seed of Buddha. 1985, ISBN 0-906181-04-6
• Tilopa: Some Glimpses of His Life (1989)
• Relative World, Ultimate Mind (1992)
• Awakening the Sleeping Buddha (1996)
• Mahamudra Teachings (2002)
• Aspiration Prayer of Mahamudra (2002) with the third Karmapa
• Ground, Path and Fruition (2005)
• Praises and Prostrations to the Twenty-one Taras. Zhyisil Chokyi Ghatsal Trust, 2009, ISBN 978-1-877294-44-0
• Nectar of Dharma: The Sacred Advice. Zhyisil Chokyi Ghatsal Trust, 2008, ISBN 1-877294-41-1 (Volume One), ISBN 1-877294-42-X (Volume Two), ISBN 1-877294-43-8 (Volume Three)

References[link]

1. ^ tbrc.org: pad+ma don yod nyin byed
2. ^ Chamgon Kenting Tai Situpa (2009). The Dorje Chang Thungma. Palpung Publications. pp. 9–11. ISBN 978-1-877294-36-5. http://books.google.com/books?id=cBls5dpzWxgC&pg=PA9&dq=Kenting+Tai+Situpa&hl=en&ei=n_31TO3XEZKosAOI7om0Cw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage&q&f=false. Retrieved 1 December 2010. 
3. ^ Jamgong Kongtrul Lodrö Tayé; Ngawang Zangpo (1997). Enthronement: the recognition of the reincarnate masters of Tibet and the Himalayas. Snow Lion Publications. p. 166. ISBN 978-1-55939-083-5. http://books.google.com/books?id=B-kNJ4ycsB8C&pg=PA166&dq=Tai+Situpa&hl=en&ei=Ve71TKXTGoHAsAObsr3ICw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCcQ6AEwAA#v=onepage&q=Tai%20Situpa&f=false. Retrieved 1 December 2010. 

External links[link]

• Official Website of the Tai Situpas
• Biography of The 12th Kenting Tai Situ Rinpoche
• The 12 Palpung Chamgon Kuanding Tai Situ Rinpoches

Buddhism portal

H.E. The 12th Tai Situ Rinpoche, Pema Tönyö Nyinje

In Tibetan Buddhism the Tai Situpa is one of the oldest lineages of tulkus (reincarnated lamas) in the Kagyu school.^[1] According to tradition, the Tai Situpa is an emanation of the bodhisattva Maitreya, who will become the next Buddha, and who has been incarnated as numerous Indian and Tibetan yogins since the time of the historical Buddha.^[1]

The Tai Situpa is considered to be one of the highest ranking lamas of the Karma Kagyu lineage.^[1]

Chokyi Gyaltsen was the first incarnation to bear the title Tai Situ, conferred upon him in 1407 by the Yongle Emperor of China in the Ming Dynasty. He was a close disciple of the 5th Karmapa who appointed him as abbot of Karma Goen, the Karmapa's principal monastery at the time. The full title bestowed was Kenting Naya Tang Nyontse Geshetse Tai Situpa which is shortened to Kuang Ting Tai Situ. The full title means "far reaching, unshakable, great master, holder of the command".^[2]

The current and 12th Tai Situpa, Pema Tönyö Nyinje, was born in a farming family named Liyultsang in 1954 in the village of Palmey, which is part of Palyul (dpal yul) or Baiyü County, in Sichuan Province, China that was formerly part of the old principality of Dege (Tibetan: སྡེ་དགེ, Wylie: sde dge, ZYPY: Dêgê).

At the age of twenty-two, Situ Rinpoche founded his own new monastic seat, Palpung Sherab Ling in Himachal Pradesh, in Northern India. He traveled widely making his first visit to the West in 1981 to Samyé Ling Monastery in Scotland.^[3]

The 12th Tai Situpa was instrumental in recognizing Ogyen Trinley Dorje, one of the two candidates claimed to be the 17th Karmapa, whom he coronated at Tsurphu Monastery outside Lhasa in August 1992. He also recognized Choseng Trungpa, born on February 6, 1989 in eastern Tibet, as the reincarnation of Chögyam Trungpa Rinpoche.

Lineage of the Tai Situpas[link]

^{[citation needed]}

1. Lord Maitreya
2. Guru Rinpoche-Padmasambhava
3. Bang Tobchen
4. Dombi Heruka
5. Sri Shinha
6. Darikapa
7. Gyim Shang Shab
8. Lochen Denma Tsemang
9. Marpa Lotsawa
10. Pangkhen Ozer Lama
11. Taranatha
12. Rabten Kunzang
13. Rinpung Ngawang
14. Gonpo Tsultrim Nyingpo
15. Drogon Rechen
16. Naljor Yeshe Wangchuk
17. Ringowa Rinjung
18. Ta Shing Chen
19. Norbu Samphel

1. Chokyi Gyaltsen(1377–1448) The first Tibetan incarnation conferred the honorific title "Kenting Naya Tang Nyontse Geshetse Tai Situpa" by the Chinese Emperor Tai Ming Chen (Yungle) in 1407. The title, in shorter form "Kenting Tai Situpa"; or "Tai Situ", means "far reaching, unshakable, great master, holder of the command", the Emperor also conferred on Kenting Tai Situpa the titles "The Empowerment Master with Perfection, Magic, Subtle and Compassion".

The 1st Kenting Tai Situpa was born in the fire-pig year, in the family of Karma Pakshi in the region of Karma Gon monastery. He became a disciple of the 5th Gyalwa Karmapa. From the Gyalwa Karmapa, the Kenting Tai Situpa received the empowerments and teachings of Mahamudra in their entirety, and was appointed as the head instructor at Karma Gon Monastery. At that time, Karma Gon monastery was the main seat of Gyalwa Karmapa.

Kenting Tai Situpa traveled to China with the Karmapa. The Chinese Emperor Tai Ming Chen (Yungle), an emanation of the Bodhisattva Manjushri, conferred the honorific title "Kenting Naya Tang Nyontse Geshetse Tai Situpa" on Chokyi Gyaltsen as well as a black crown, a crystal seal and other gifts.

In 1437, the Chinese Emperor Tai Ming Yin, conferred on Kenting Tai Situpa the titles "The Kindness Master who performs empowerments" and "The Master of Ming", and many other gifts.

Kenting Tai Situpa spent most of his life meditating in caves and became a perfect example of the Buddha's teachings. For his no attachment to the honor and reputation, he was called "A great master who is limitless Indifference, or giving up all things". He died aged 71.

2. Tashi Namgyal (1450–1497) The 2nd Kenting Tai Situpa was born in the iron-horse year, into a royal family of Tibet. He was recognized by the 6th Gyalwa Karmapa. The Karmapa enthroned him and bestowed to the Kenting Tai Situpa the entire lineage. The 6th Karmapa also gave Karma Gon Monastery to be under the complete guidance of the 2nd Tai Situpa. Karma Gon Monastery became famous for its collection of Sanskrit texts, artwork and scholarship.

The 2nd Kenting Tai Situpa became a tutor to the 7th Gyalwa Karmapa. He visited many parts of Tibet, giving teachings and empowerments. He was highly venerated by the Chinese Emperors who granted to the 2nd Kenting Tai Situpa an imperial edit written with golden ink and a crystal seal and other gifts. There were many auspicious signs of accomplishment appeared when he died.

3. Tashi Paljor (1498–1541) The third Kenting Tai Situpa was born in the earth-horse year to a family descended from the kings of Tibet. He was recognized and enthroned by the seventh Karmapa and from him he received the complete teachings. He resumed the responsibilities of the lineage of Kenting Tai Situpas at Karma Gon monastery.

The 7th Karmapa Chodrak Gyatso, said that he and Situ Tashi Paljor were inseparable. The Kenting Tai Situpa found and enthroned Mikyo Dorje, the eighth Karmapa, and offered the complete teachings to the Karmapa.

Kenting Tai Situpa received golden tablets from the Emperor of China written in silk of five colors, and in five languages, praising his wisdom and abilities.

The 8th Karmapa Mikyo Dorje declared at childbirth that he was the Karmapa and brought himself to the attention of the 3rd Kenting Tai Situpa. Without any doubt, Kenting Tai Situpa confirmed the child to be the 8th Karmapa. Kenting Tai Situpa told the child's parents to keep good care of him.

The Kenting Tai Situpa died at age 43 at Karma Gon. After the Kenting Tai Situpa's passing, the 8th Karmapa Mikyo Dorje proved himself to be the true Karmapa at Tsurphu Monastery by demonstrating his power of recollection. The 8th Karmapa was then enthroned by Gyaltsab Rinpoche.

4. Mitrug Gocha (1542–1585) The 4th Kenting Tai Situpa was born in Tsigyu, near Surmang, in the water-tiger year. He was recognized and enthroned by the 8th Karmapa, from whom he received all of the teachings. The Karmapa acknowledged the Kenting Tai Situpa as a disciple identical to himself. Kenting Tai Situpa continued as the great leader of Karma Gon Monastery, renowned for his knowledge and insight.

The 4th Kenting Tai Situpa in turn recognized and found the 9th Gyalwa Karmapa. Kenting Tai Situpa bestowed the long life empowerment of Amitayus on the Karmapa after his discovery. The Kenting Tai Situpa's recognition was later on confirmed by the prediction letter left behind by the 8th Karmapa, which was in the possession of the 5th Shamarpa.

5. Chokyi Gyaltsen Gelek Palzang (1586–1657) The 5th Kenting Tai Situpa was born in the male fire-dog year. He was recognized by the 9th Gyalwa Karmapa, and from the Karmapa received all of the teachings.

THE RED CROWN

The 9th Karmapa bestowed upon the head of the 5th Kenting Tai Situpa a Red Vajra Crown of Radiant Gold, which mirrored the Karmapa's own Black Vajra Crown. The Red Crown symbolizes the inseparability of the Karmapa and Kenting Tai Situpa. Through seeing the Red Crown, which is presented in a ceremony even today by the Kenting Tai Situpa, one is instantly and irreversibly set onto the path of enlightenment and receives the blessing of the Bodhisattva Maitreya.

The 5th Kenting Tai Situpa constructed Yermoche Kagyu Monastery, which housed hundreds of monks and had a stunning one-hundred sixty pillars in the main hall. Kenting Tai Situpa also restored numerous other temples in Tibet.

Kenting Tai Situpa traveled to Jangsadam at the invitation of the King and bestowed teachings to numerous devotees. He was also bestowed by he Chinese Emperor the titles "The Kindness Master who performs empowerments" and "The Master of Ming", and many other gifts.

Signs of accomplishment appeared at Kenting Tai Situpa's passing.

6. Mipham Trinlay Rabten (1658–1682) The sixth Kenting Tai Situpa, Mipham Trinlay Rabten, was born in Mesho, Dege to the family related to Dege King Kunga Phuntsok Phundo. He was recognized and enthroned by Choying Dorje, the tenth Karmapa who passed all of the teachings to him. He studied at Tsurphu and Karma Gon monasteries where he impressed everyone with his great learning and insight.

He made many predictions about his future incarnations to Alo Paljor. He performed the miracle of hanging his robes and rosary on a sunbeam and left many of his footprints on stones and rocks.

The sixth Kenting Tai Situpa was a great Sanskrit scholar, astrologer, doctor and a fine painter. Many beautiful thangkas were made by his hand, and he also composed the Sung Bum a compendium of all knowledge.

When war and conflict broke out in central Tibet due to the Mongol invasion, the Kenting Tai Situpa went with the Gyalwa Karmapa to Yunnan, in southern China. There, the Kenting Tai Situpa died. Many highly auspicious signs were seen by all at that time. His disciples were numerous.

7. Lekshe Mawe Nyima (1683–1698) The 7th Kenting Tai Situpa, Lekshe Mawai Nyima, was born as the son of the royal family of Ling. He studied previously in a Sakya University.

Kenting Tai Situpa was immediately recognized as the reincarnation of the Kenting Tai Situpa and was nurtured spiritually by the 11th Karmapa Yeshe Dorje. Unfortunately, he died at young age before having received the full transmission and essence of the Kagyu teachings.

8. Chokyi Jungne (1700–1774)

9. Pema Nyingche Wangpo (1774–1853) Before his pass away, the eight Kenting Tai Situpa Chokyi Jungne indicated that Pawo Rinpoche would recognize his incarnation.

The ninth Kenting Tai Situpa, Pema Nyingche Wangpo, was born in Yilung, near Derge in Kham, eastern Tibet in the year of the wood-horse. He was recognized by the Karmapa and Pawo Rinpoche, who had received a prediction from Guru Rinpoche in a vision concerning Kenting Tai Situpa's rebirth.

At the age of five years he was formally enthroned and received all of the teachings of the lineage from Karmapa Dudul Dorje, Shamar Chodrup Tenzin, and Dzigar Dorje Drakpa, amongst other accomplished masters.

The ninth Kenting Tai Situpa renovated Palpung monastery and made countless precious offerings to many monasteries of all traditions. He authored over two hundred treatises and combined the traditions of the Tibetan lineages.

He became the root-lama to the 1st Jamgon Kongtrul Lodro Thaye, Jamyang Khyentse Wangpo, and Chogyur Dechen Lingpa. The 9th Kenting Tai Situpa started the Rimey (Nonsectarian) movement of Tibet, which was later on firmly established and expanded upon by his disciples, in particular by the Jamgon Kongtrul of Palpung. Jamgon Kongtrul Rinpoche's root guru was none other than the 9th Kenting Tai Situpa.

His life of freedom demonstrated genuine great accomplishment, and he exerted a great spiritual influence on the precious doctrine of the practice lineage.

He spent most of his life in deep meditation and was a renowned scholar and teacher and performed many miracles such as leaving footprints in rock. Kenting Tai Situpa's wisdom was well-known. In one case, he even surprised a monk with his omniscience: Kenting Tai Situpa reprimanded the monk for his alcoholism. Even though the monk thought his weakness was done in secrecy, evidently it could not pass the all-knowing wisdom eye of the Kenting Tai Situpa.

At the age of 61 years he entered the retreat centre at Palpung, Drubde Samtenling, and practiced the teachings for eighteen years. At the age of 79 he died. At that time the sky was filled with rainbows and there were many other highly auspicious signs.

10. Pema Kunzang Chogyal (1854–1885) The Terton Chogyur Lingpa of the 19th Century predicted, alluding to Kenting Tai Situpa's rebirth: In the year of the wood-tiger, In Tang-Lha's land, The emanation of Samantabhadra, Guide of beings, will appear.

The tenth Kenting Tai Situpa, Pema Kunzang Chogyal, was born in Namtso in Jang, near to a lake, in the male wood-tiger year. His formal enthronement was performed by the fourteenth Karmapa, Thegchog Dorje and the first Jamgon Kongtrul Lodro Thaye.

From an early age, Kenting Tai Situpa displayed many spontaneous miracles and higher perception. Through the activity of his accomplishment, Kenting Tai Situpa crossed the Yangtse river in flood season on horseback. He also descended the Heaven's Ladder at the retreat center on horseback, and rode an untamed horse from Derge to Palpung in two hours. Many people found flowers in the horse's hoof-prints; it is said that Khyentse Rinpoche has some of these in his possession.

In Denkhok, one person leading a wild bull met Kenting Tai Situpa on the road. Kenting Tai Situpa remarked, "Don't keep that bull of yours!" The man ignored Kenting Tai Situpa, thinking, "What won't such a wild monk say?" Later, that bull killed the man.

Once, when traveling to central Tibet, Kenting Tai Situpa's entourage came to a river swollen by the monsoon rains. Everyone said that it would be impossible to cross and began to pitch their tents. Kenting Tai Situpa gave everyone a fierce scolding and all of the persons entered the torrent at his command. They reached the other side without incurring any harm whatsoever.

Such stories about Pema Kunzang were common, but still he was criticized as being "the wild Situ". In response to this one of his spiritual masters, Jamyang Khyentse Wangpo praised him saying, "He is really the precious master from Oddiyana [Guru Rinpoche] in the flesh."

Although the 10th Kenting Tai Situpa was generally given to wild behavior, such as wearing masks and costumes, drinking alcohol, competing in horse races and shooting rifles, he scrupulously avoided sexual relations because all of the Kenting Tai Situpas have appeared only as holders of pure monastic discipline.

He spent the whole of his life perfecting the Kagyu teachings and became a Siddha. He left many of his footprints on rocks and was able to walk up sheer mountain faces. At the age of thirty-two, in the year of the wood-bird, he died. There were numerous highly auspicious signs. Ongen Rinpoche helped Jamgon Kongtrul Lodro Thaye setup the memorial ceremonies and constructed a stupa in honor of the 10th Kenting Tai Situpa.

11. Pema Wangchuk Gyalpo (1886–1952) The 11th Kenting Tai Situpa was born in the male fire dog year in Lithang. There were many unusual and highly auspicious signs at that time. The 15th Gyalwa Karmapa drew a map describing the place Kenting Tai Situpa reborn. The map was so detailed that even a dog tethered in front of the house was drew. Pema Wangchog was found absolutely accurate according to the prediction of the Gyalwa Karmapa. At the age of four years, he was recognized by the Gyalwa Karmapa and taken to the great Palpung monastery.

From Khakyab Dorje, the fifteenth Karmapa, he received ordination and teachings. The second Jamgon Kongtrul Rinpoche also taught and bestowed many empowerments on him.

The 11th Kenting Tai Situpa renovated thoroughly the main shrine and shedra of Palpung monastery, expanded the printing press and produced many new printing plates. He also made many fine dresses for Lama Dances.

Kenting Tai Situpa was renown to be a strict disciplinarian, enforcing monastic rules and harshly punishing those who were hypocrites or damaging their practice. He closely guided the various satellite monasteries of his in Tibet. He traveled to and taught at over one hundred and eighty monasteries, all which were guided by him. All these activities and the merits of Kenting Tai Situpa brought huge offerings and assets to Palpung Monastery. These assets include horses, sheep, yaks, salt lake...etc. Some group, including Nyingma school and Bon school, even donated their monasteries as offerings. As a result, Kenting Tai Situpa became responsible for recognizing the monasteries' tulkus.

Kenting Tai Situpa was held by all with great respect, awe, admiration and fear. After the 15th Karmapa's passing, the Karmapa's attendant Jampal Tsultrim hid for months believing that Kenting Tai Situpa would punish him. However, the attendant finally revealed that he possessed the sacred letter of prediction, which matched exactly with the proceedings Kenting Tai Situpa was already undertaking to find the 16th Karmapa Rangjung Rigpe Dorje.

Kenting Tai Situpa later recognized the sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje, and performed his enthronement and ordination. He transmitted the complete teachings to him and bestowed all the initiations, explanations and empowerment.

At about the age of 50 he visited the great Surmang monastery, and performed there many miracles. Kenting Tai Situpa spent the rest of his life partly in meditation and partly giving teachings to his many disciples. At the age of sixty-seven, he died amidst many auspicious signs.

After the 11th Kenting Tai Situpa's passing, Karmapa Rigpe Dorje wrote in a poem praising the Kenting Tai Situpa, "May we meet again and again." The Karmapa's aspiration came true, as the 12th Kenting Tai Situpa was found and became the disciple of the 16th Karmapa. And again, later on, the 17th Karmapa was found and became the disciple of the 12th Kenting Tai Situpa.

12. Péma Tönyö Nyinjé (1954-)

Notes[link]

1. ^ ^{a b c} History of the Tai Situpas
2. ^ History of Tibet – A Few Chapters (Part 3)
3. ^ Biography of 12th Tai Situpa

External links[link]

• Trikaya del Lama Kunsal Kassapa
• Lineage of H. E. Palpung Chamgon Kuanding Tai Situ Rinpoche
• Information about previous and current Tai Situpas
• Short biography of all 12 Tai Situpas by Ken Holmes
• news and images of the 12 Tai Situpas by Karma Kagyu Cyber World

Wikimedia Commons has media related to: Tai Situpa

Rangjung Rigpe Dorje
Religion	Tibetan Buddhism
School	Karma Kagyu
Other name(s)	His Holiness Rangjung Rigpei Dorje
Personal
Born	(1924-08-14)August 14, 1924 Dergé, Kham, Tibet
Died	November 5, 1981(1981-11-05) (aged 57)
Senior posting
Title	16th Gyalwa Karmapa

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The sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje (August 14, 1924–November 5, 1981) (Wylie Rang 'byung rig pa'i rdo rje) was spiritual leader of the Karma Kagyu lineage of Tibetan Buddhism. He was born in Denkhok in the Dergé district of Kham (Eastern Tibet), near the Yangtze River.

Biography[link]

Jampal Tsultrim, the fifteenth Karmapa's personal attendant, had been entrusted by him with a prediction letter concerning the details of the incarnation of the 16th Karmapa. Certain details^{[clarification needed]} were clarified by the 1st Beru Khyentse Rinpoche, the 11th Tai Situ Rinpoche and the 2nd Jamgon Kongtrul Rinpoche, which helped to successfully locate Rangjung Rigpe Dorje.

He was taken to Palpung Monastery where Situ Pema Wangchok gave him ordination, the Bodhisattva vows and many teachings. Beru Khyentse Lodro Miza Pampa'i Gocha taught him the tantras. Bo Kangkar Rinpoche taught him the sutras. Jamgon Palden Kyentse Oser taught him Mahamudra and the 6 Yogas of Naropa. He regarded Situ Pema Wangchok and Jamgon Palden Kyentse Oser as his main teachers.

In 1931, at the age of seven, he performed his first Black Crown ceremony. Thousands were witness to this amazing event. It was said^{[by whom?]} that a rain of flowers fell and the sky was filled with rainbows.^[1] Even while still very young, the great power of the 16th Karmapa became widely known^{[by whom?]}. It was recorded^{[by whom?]} that he took his attendant's sword and tied it in a knot.^[2] He received his hair cutting ceremony at age thirteen from Thubten Gyatso, 13th Dalai Lama.^[1]

During his education he received all the Kagyu transmissions and was also taught by the Sakya Trizin for many years. In the beginning of the 1940 he went into retreat and in 1947 started a pilgrimage to India together with Tenzin Gyatso, the 14th Dalai Lama. Rangjung continued his education with the 10th Mindrolling Trichen of the Nyingma School and it was concluded with the Kalachakra initiation of the Gelugpa School. Rangjung had therefore received all the major teachings of all the major Tibetan Buddhist schools.

The 16th Karmapa continued his predecessor's activities, travelling and teaching throughout Tibet, Bhutan, Nepal, Sikkim, India and parts of China. His activity also included locating the rebirths of high reincarnate lamas through his meditation.

Escape from Tibet[link]

Political circumstances altered Tibet radically with the 1950 takeover by the Chinese. Karmapa, along with the Dalai Lama, government officials and other high lamas attended talks in Beijing to negotiate a settlement, which succeeded for a while, but in 1959 the Chinese government insisted on land reform and the conflict with the lamas who owned a lot of land accelerated.

In February of that year, Karmapa took 160 students from Tsurphu Monastery and proceeded overland to Bhutan, taking the lineage's most sacred treasures and relics with them.^[3]

Tashi Namgyal, the King of Sikkim, offered land to the Karmapa near the site where the 14th Karmapa had established a monastery. It was here that his new seat, Rumtek Monastery was built in 1966. The traditional seat of the Karmapa, Tsurphu Monastery, still exists, but the number of monks is restricted.^[4]

Focus on the Western World[link]

In the beginning of the 1970s the Karmapa made the prediction^{[citation needed]} that Tibet would have a hard struggle gaining independence and even if it did, it would not allow the refugees to return. Rumtek would not be a good place either, and although Sikkim and Bhutan are still stable, they can deteriorate as well. However the Western world will embrace Buddhism. And after that predication he sent Lama Gendün to Europe.^[5]

In 1974, with the help of Freda Bedi, he embarked on his first world tour, travelling to Europe, Canada and the United States, giving several Black Crown ceremonies, and an audience was granted by Pope Paul VI. In 1976-77 he began a more exhaustive tour, giving extensive teachings and empowerments and visiting nearly every major city in Europe.

The sixteenth Karmapa helped foster the transmission of Tibetan Buddhism to the West. He established Dharma centers and monasteries in various places around the world in order to protect, preserve, and spread the Buddha's teachings. As part of an initiative by the Tibetan government-in-exile to consolidate the organizations of Tibetan Buddhism, Rangjung Rigpe Dorje became the first formal head of the Kagyu School, although the earlier Karmapas had long been considered the most prestigious and authoritative lamas of that school.

Death[link]

In 1980-81 the Karmapa began his last world tour, giving teachings, interviews and empowerments in South East Asia, Greece, England and the United States. Rangjung Rigpei Dorjé died on November 5, 1981 in the United States in a hospital in Zion, Illinois. Doctors and nurses at the hospital remarked on his kindness and how he seemed more concerned with their welfare than his own.^[6] One doctor was also struck by the Karmapa's refusal of pain medication and the absence of any signs of feeling the profound pain that most patients in his condition report.^[6] Upon his death, against hospital procedure but in keeping with Tibetan tradition and with special permission from the State of Illinois, his body was left in the hospital for three days and his heart remained warm during this time.^[2][6][7] Chief of staff Radulfo Sanchez had no medical explanation for this.^[8]

During the seven weeks between his death and his cremation, the Karmapa's body spontaneously shrank to the size of a small child. He was cremated in Rumtek. His two dogs died on the day of his cremation even though they were healthy.^[9] During the cremation a triple circular rainbow appeared above the monastery in a clear blue sky.^[6] Many photographs exist of this remarkable phenomenon. While his body burnt, an object rolled from the flames to the edge of the stupa to Lopon Chechu Rinpoche. This object was quickly recovered and proved to be the Karmapa's eyes, tongue and heart.^{[citation needed]} This was taken^{[by whom?]} to indicate that the body, speech and mind have come together to be saved as relics for the future and is common in only the highest of accomplished Buddhist yogis - exactly the same thing is said to have occurred during the cremation of Gampopa and the Second Karmapa, Karma Pakshi.^[10]

Legacy[link]

The simple presence of Karmapa would create a profound and lasting blessing on all people coming into contact with him. He himself said that a Buddha should be known by his laugh and it was said^{[by whom?]} that when Karmapa laughed, which he did all the time, one would hear him several houses away.

He also demonstrated a complete ability to communicate with animals, e.g., at a course in Europe, a large raven tapped on the window where Karmapa was teaching. When let in, the bird flew directly to Karmapa, after which he instructed two people to go to a barn a few miles down the road where two other birds were trapped and starving. Of course the birds were discovered and rescued.^[11] Rangjung Rigpe Dorje had a special fondness for birds and he considered a visit to the local petshop in every city in the world an essential part of his travels.

Rangjung Rigpe Dorje was considered by many^{[by whom?]} to be a living Buddha. Like his predecessors, he was primarily a spiritual figure and therefore not involved in politics. He, instead, made efforts to keep the spiritual traditions of Tibet intact and in this way helped to preserve the identity of Tibet as a unique and individual culture. Spiritually, he is an inspiration to hundreds of thousands of people across the world who meditate on him daily.

References[link]

Other sources used:

• Kagyu Life International Volume 3 'A Brief History of the Karma Kagyu Lineage of Tibet' by Topga Yugyal Rinpoche
• Buddhism Today Volume 2 1996 'The Karmapas of Tibet' By Brooke Webb
• Buddhism Today Issue 15 2005 Volume 1 'The Golden kagyu Garland' By Bruce Tawer
• 'Riding the Tiger' by Ole Nydahl
• 'Entering the Diamond Way' by Ole Nydahl

External links[link]

• Biography of the 16th Karmapa at Simhas.org (Ogyen faction)
• Biography of the 16th Karmapa at Diamondway Buddhism (Thaye faction)

v t e Karmapas Recognition of the Seventeenth Karmapa Düsum Khyenpa Karma Pakshi Rangjung Dorje Rolpe Dorje Deshin Shekpa Thongwa Dönden Chödrak Gyatso Mikyö Dorje Wangchuk Dorje Chöying Dorje Yeshe Dorje Changchub Dorje Dudul Dorje Thekchok Dorje Khakyab Dorje Rangjung Rigpe Dorje Trinley Thaye Dorje / Ogyen Trinley Dorje