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Interview with Lama Ole Nydahl about the meditation on the 16th Karmapa.Jump to navigationJump to searchTitle16th Gyalwa KarmapaOther namesHis Holiness Rangjung Rigpei DorjePersonalBornAugust 14, 1924Dergé, Kham, TibetDiedNovember 5, 1981 (aged 57)ReligionTibetan BuddhismSchoolKarma KagyuOther namesHis Holiness Rangjung Rigpei Dorje
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 Dri Chu or Yangtze River.
*1BiographyBiography[edit]
After the 15th Karmapa’s passing, the Karmapa’s attendant, Jampal Tsultrim, hid for months believing that the 11th Tai Situpa would punish him. However, the attendant finally revealed that he possessed the sacred letter of prediction, which matched exactly with the proceeding the 11th Tai Situpa was already undertaking to find the 16th Karmapa Rangjung Rigpe Dorje. The 11th Tai Situpa later recognized the 16th Karmapa Rangjung Rigpe Dorje.
He was taken to the Palpung Monastery where the 11th Tai Situpa, 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 Six Yogas of Naropa. He regarded the 11th Tai Situpa, Pema Wangchok, and the 2nd Jamgön Kongtrül Khyentse Öser as his root gurus.[1] In 1931, at the age of seven, he performed his first Black Crown ceremony. He received his hair cutting ceremony at age thirteen from Thubten Gyatso, 13th Dalai Lama.[2]
During his education he received all the Kagyu transmissions and was also taught by the Sakya Trizin for many years. In the beginning of 1940 he went into retreat, and in 1947 started a pilgrimage to India together with Tenzin Gyatso, the 14th Dalai Lama.[3] 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 spontaneously, without meditation.Escape from Tibet[edit]
Political circumstances altered Tibet radically with the 1950 takeover by China. Karmapa, along with the Dalai Lama, government officials, and other high lamas, attended talks in Beijing to negotiate a settlement. This 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 escaped to Bhutan, taking the lineage’s most sacred treasures and relics with them.[4]
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.[5]Rangjung Rigpe Dorje, the 16th Karmapa, seated, with Freda Bedi at Rumtek Monastery, Sikkim, 1971Rangjung Rigpe Dorje, the 16th Karmapa with Pope Paul VI, January 17, 1975.Focus on the West[edit]
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, so he sent Lama Gendün to Europe.[6]
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 attended an audience granted by Pope Paul VI. In 1976-77 he began a more exhaustive tour, giving extensive teachings, 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 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[edit]
In 1980-81 the Karmapa began his last world tour, giving teachings, interviews and empowerments in South East Asia, Greece, Great Britain, Canada 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.[7]1965 photo of Karmapa in Sikkim by Dr. Alice S. Kandell
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.[7] 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.[8][9][10]
He was cremated in Rumtek.[11]Legacy[edit]
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.[citation needed]
Rangjung Rigpe Dorje, as with all other Karmapas and tulkus, is accepted by Tibetan Buddhists as a manifestation of an enlightened being.[12]Watch collection[edit]
The 16th Karmapa was very fond of watches. He had a collection of various kind of watches. One of his favourites was an 1800s pocket watch, which he gifted to Gyan Jyoti.Notes[edit]
*^Tulku Urgyen Rinpoche: : Blazing Splendor. The memoirs of Tulku Urgyen Rinpoche, as told to Eric Pema Kunzang and Marcia Binder-Schmidt, Marcia, Hong Kong, Rangjung Yeshe Publications, 2005, pg. 272.
*^Simhas.orgArchived 2006-09-07 at the Wayback Machine Biography of the 16th Karmapa. (Retrieved: September 16, 2006)
*^citation needed as none of the official biographies nor the Dalai Lama himself state this.
*^Diamondway BuddhismArchived 2009-02-20 at the Wayback Machine Biography 16th Karmapa Rangjung Rigpe Dorje. (Retrieved: September 16, 2006)
*^SaveTibet.orgArchived 2007-10-24 at the Wayback Machine Country Reports on Human Rights Practices - 2002. (Retrieved: September 16, 2006)
*^Karmapa Thaye Dorje, Het Boeddistische boek van Wijsheid en Liefde, page 76, 9080582352 (Dutch translation).
*^ ab16th Karmapa, The Lion’s Roar (DVD), linkArchived 2006-11-19 at the Wayback Machine
*^Kagyu.orgArchived 2006-12-06 at the Wayback Machine Biography of 16th Karmapa. (Retrieved: September 16, 2006)
*^Lama Ole Nydahl, Tibets geheimen voorbij, page 176, 908058231X (Dutch translation)
*^Karmapa Thaye Dorje, Het Boeddhistische boek van Wijsheid van Liefde, page 46, 9080582352 (Dutch translation. original title: Le livre bouddhiste de la sagesse et de l’amour)
*^Lama Ole Nydahl, Tibets geheimen voorbij, page 179, 908058231X (Dutch translation)
*^Rinpoche, Sogyal (2002). The Tibetan Book of Living and Dying. New York: HarperCollins. p. 355. ISBN0-06-250834-2.References[edit]
*Radiant Compassion--the Life of the 16th Gyalwa Karmapa. Volume One by Gerd Bausch, Edition Karuna 2018.
*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 NydahlExternal links[edit]Wikiversity has learning resources about Death of the 16. Karmapa
*Biography of the 16th Karmapa at Kagyuoffice.org (Ogyen faction)
*Biography of the 16th Karmapa at Diamondway Buddhism (Thaye faction)Buddhist titlesPreceded byKhakyab DorjeReincarnation of the KarmapaSucceeded byDisputed: between Ogyen Trinley DorjeandTrinley Thaye DorjeRetrieved from ’https://en.wikipedia.org/w/index.php?title=Rangjung_Rigpe_Dorje,_16th_Karmapa&oldid=894189300’Hidden categories:
This interview was conducted by Stefan Watzlawek and Melanie Zaremba on May 24, 2006, in Houston, Texas and appeared in Volume 20 of the Magazine Buddhism Today published in 2007 and is also held on the Buddhachannel.tv online portal. It concerns the main practice taught in Diamond Way Buddhist Centres worldwide, the “Guru Yoga” Meditation on the 16th Karmapa.
The meditation on the 16th Karmapa is the main meditation in all of our centers, and every new person coming to our centers first meditates on the 16th Karmapa. Why? What is so special about this meditation?
Karmapa wanted that from those who saw him as a buddha. He first started giving this meditation to Hannah and me in 1970, during our first three years in the Himalayas. During the 12 years we were with him, most of the time when we had to leave he put two dark, coarse pieces of very strong Bhutanese paper into our hands. They contained this very meditation, hand-printed in bold Tibetan letters. He often mentioned that this practice would be very good for our friends and that I should pass it on in such a way that it would always be relevant and useful to Westerners. Frequently, he repeated that meditation on the Lama is the fastest way of all. Since 1972, I have done nothing but establish Diamond Way centers for lay people worldwide. That’s why Hannah and I are totally convinced that wherever this meditation is used, things will fit. Where this meditation is practiced, people stick together. Everything stays fresh, and one can feel the confidence and a stream of blessing that helps people mature quickly. There are several Tibetan-style monasteries and groups in the West. There, people mainly meditate on buddha forms of energy and light, and sing invocations in Tibetan language. Such practices employ the finest of spiritual science regarding the feedback of enlightened forms, colors, and vibrations on body, speech, and mind. But experience shows that everything there falls apart easier. People have more discussions and there is less of a down-home feeling that holds them together. Through the great gift of his joyful powerfield, the 16th Karmapa consciously filled space with his enlightened mind-stream. Simply because he was so great and possessed limitless bliss at all times and places, this method is very effective. Taking a closer look at its structure, however, one understands that this practice is more an instant initiation into the Lama than a meditation on him. Therefore, it is something very close.
How and when did the meditation on the 16th Karmapa appear?
It was given after the 16th Karmapa’s escape from the Chinese in 1959. At that time, a lama from Bir in the Western Himalayas asked the 16th Karmapa several times to pass on something meaningful, powerful, and short for the new world. It worked! No Tibetan meditation is used as much in the West as this one.
Is it possible to reach enlightenment just by doing this very meditation?
To quote the Great Yogi Chen, a highly accomplished teacher of Hannah and myself who did not leave his home in Kalimpong for 21 years, “When male and female essences are balanced in a lama, any meditation on him is Maha- Annuatara-Yoga-Tantra, the fourth and highest initiation level.” In this case, any practice identifying with the teacher may bring the highest level of accomplishment. Since not all Karmapas were monks, bliss and space are inseparable in his transmission. Called “de-tong” in Tibetan, it is the heart of our Diamond Way and my own daily practice. After having taken refuge in the morning, such identifications are the best for building up energy and moments of insight during the day.
Why is it, then, that we still need practices like the Ngondro, for example?
They make you tough! Also, when practiced in the right way, the Ngondro may take one to the goal. The practice is, however, designed to be used as a “preliminary.” With this basis, one can better melt together with the Lama and accomplish his qualities. Guru Yoga, however, is the most important practice for us.
This became known al
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Interview with Lama Ole Nydahl about the meditation on the 16th Karmapa.Jump to navigationJump to searchTitle16th Gyalwa KarmapaOther namesHis Holiness Rangjung Rigpei DorjePersonalBornAugust 14, 1924Dergé, Kham, TibetDiedNovember 5, 1981 (aged 57)ReligionTibetan BuddhismSchoolKarma KagyuOther namesHis Holiness Rangjung Rigpei Dorje
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 Dri Chu or Yangtze River.
*1BiographyBiography[edit]
After the 15th Karmapa’s passing, the Karmapa’s attendant, Jampal Tsultrim, hid for months believing that the 11th Tai Situpa would punish him. However, the attendant finally revealed that he possessed the sacred letter of prediction, which matched exactly with the proceeding the 11th Tai Situpa was already undertaking to find the 16th Karmapa Rangjung Rigpe Dorje. The 11th Tai Situpa later recognized the 16th Karmapa Rangjung Rigpe Dorje.
He was taken to the Palpung Monastery where the 11th Tai Situpa, 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 Six Yogas of Naropa. He regarded the 11th Tai Situpa, Pema Wangchok, and the 2nd Jamgön Kongtrül Khyentse Öser as his root gurus.[1] In 1931, at the age of seven, he performed his first Black Crown ceremony. He received his hair cutting ceremony at age thirteen from Thubten Gyatso, 13th Dalai Lama.[2]
During his education he received all the Kagyu transmissions and was also taught by the Sakya Trizin for many years. In the beginning of 1940 he went into retreat, and in 1947 started a pilgrimage to India together with Tenzin Gyatso, the 14th Dalai Lama.[3] 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 spontaneously, without meditation.Escape from Tibet[edit]
Political circumstances altered Tibet radically with the 1950 takeover by China. Karmapa, along with the Dalai Lama, government officials, and other high lamas, attended talks in Beijing to negotiate a settlement. This 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 escaped to Bhutan, taking the lineage’s most sacred treasures and relics with them.[4]
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.[5]Rangjung Rigpe Dorje, the 16th Karmapa, seated, with Freda Bedi at Rumtek Monastery, Sikkim, 1971Rangjung Rigpe Dorje, the 16th Karmapa with Pope Paul VI, January 17, 1975.Focus on the West[edit]
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, so he sent Lama Gendün to Europe.[6]
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 attended an audience granted by Pope Paul VI. In 1976-77 he began a more exhaustive tour, giving extensive teachings, 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 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[edit]
In 1980-81 the Karmapa began his last world tour, giving teachings, interviews and empowerments in South East Asia, Greece, Great Britain, Canada 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.[7]1965 photo of Karmapa in Sikkim by Dr. Alice S. Kandell
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.[7] 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.[8][9][10]
He was cremated in Rumtek.[11]Legacy[edit]
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.[citation needed]
Rangjung Rigpe Dorje, as with all other Karmapas and tulkus, is accepted by Tibetan Buddhists as a manifestation of an enlightened being.[12]Watch collection[edit]
The 16th Karmapa was very fond of watches. He had a collection of various kind of watches. One of his favourites was an 1800s pocket watch, which he gifted to Gyan Jyoti.Notes[edit]
*^Tulku Urgyen Rinpoche: : Blazing Splendor. The memoirs of Tulku Urgyen Rinpoche, as told to Eric Pema Kunzang and Marcia Binder-Schmidt, Marcia, Hong Kong, Rangjung Yeshe Publications, 2005, pg. 272.
*^Simhas.orgArchived 2006-09-07 at the Wayback Machine Biography of the 16th Karmapa. (Retrieved: September 16, 2006)
*^citation needed as none of the official biographies nor the Dalai Lama himself state this.
*^Diamondway BuddhismArchived 2009-02-20 at the Wayback Machine Biography 16th Karmapa Rangjung Rigpe Dorje. (Retrieved: September 16, 2006)
*^SaveTibet.orgArchived 2007-10-24 at the Wayback Machine Country Reports on Human Rights Practices - 2002. (Retrieved: September 16, 2006)
*^Karmapa Thaye Dorje, Het Boeddistische boek van Wijsheid en Liefde, page 76, 9080582352 (Dutch translation).
*^ ab16th Karmapa, The Lion’s Roar (DVD), linkArchived 2006-11-19 at the Wayback Machine
*^Kagyu.orgArchived 2006-12-06 at the Wayback Machine Biography of 16th Karmapa. (Retrieved: September 16, 2006)
*^Lama Ole Nydahl, Tibets geheimen voorbij, page 176, 908058231X (Dutch translation)
*^Karmapa Thaye Dorje, Het Boeddhistische boek van Wijsheid van Liefde, page 46, 9080582352 (Dutch translation. original title: Le livre bouddhiste de la sagesse et de l’amour)
*^Lama Ole Nydahl, Tibets geheimen voorbij, page 179, 908058231X (Dutch translation)
*^Rinpoche, Sogyal (2002). The Tibetan Book of Living and Dying. New York: HarperCollins. p. 355. ISBN0-06-250834-2.References[edit]
*Radiant Compassion--the Life of the 16th Gyalwa Karmapa. Volume One by Gerd Bausch, Edition Karuna 2018.
*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 NydahlExternal links[edit]Wikiversity has learning resources about Death of the 16. Karmapa
*Biography of the 16th Karmapa at Kagyuoffice.org (Ogyen faction)
*Biography of the 16th Karmapa at Diamondway Buddhism (Thaye faction)Buddhist titlesPreceded byKhakyab DorjeReincarnation of the KarmapaSucceeded byDisputed: between Ogyen Trinley DorjeandTrinley Thaye DorjeRetrieved from ’https://en.wikipedia.org/w/index.php?title=Rangjung_Rigpe_Dorje,_16th_Karmapa&oldid=894189300’Hidden categories:
This interview was conducted by Stefan Watzlawek and Melanie Zaremba on May 24, 2006, in Houston, Texas and appeared in Volume 20 of the Magazine Buddhism Today published in 2007 and is also held on the Buddhachannel.tv online portal. It concerns the main practice taught in Diamond Way Buddhist Centres worldwide, the “Guru Yoga” Meditation on the 16th Karmapa.
The meditation on the 16th Karmapa is the main meditation in all of our centers, and every new person coming to our centers first meditates on the 16th Karmapa. Why? What is so special about this meditation?
Karmapa wanted that from those who saw him as a buddha. He first started giving this meditation to Hannah and me in 1970, during our first three years in the Himalayas. During the 12 years we were with him, most of the time when we had to leave he put two dark, coarse pieces of very strong Bhutanese paper into our hands. They contained this very meditation, hand-printed in bold Tibetan letters. He often mentioned that this practice would be very good for our friends and that I should pass it on in such a way that it would always be relevant and useful to Westerners. Frequently, he repeated that meditation on the Lama is the fastest way of all. Since 1972, I have done nothing but establish Diamond Way centers for lay people worldwide. That’s why Hannah and I are totally convinced that wherever this meditation is used, things will fit. Where this meditation is practiced, people stick together. Everything stays fresh, and one can feel the confidence and a stream of blessing that helps people mature quickly. There are several Tibetan-style monasteries and groups in the West. There, people mainly meditate on buddha forms of energy and light, and sing invocations in Tibetan language. Such practices employ the finest of spiritual science regarding the feedback of enlightened forms, colors, and vibrations on body, speech, and mind. But experience shows that everything there falls apart easier. People have more discussions and there is less of a down-home feeling that holds them together. Through the great gift of his joyful powerfield, the 16th Karmapa consciously filled space with his enlightened mind-stream. Simply because he was so great and possessed limitless bliss at all times and places, this method is very effective. Taking a closer look at its structure, however, one understands that this practice is more an instant initiation into the Lama than a meditation on him. Therefore, it is something very close.
How and when did the meditation on the 16th Karmapa appear?
It was given after the 16th Karmapa’s escape from the Chinese in 1959. At that time, a lama from Bir in the Western Himalayas asked the 16th Karmapa several times to pass on something meaningful, powerful, and short for the new world. It worked! No Tibetan meditation is used as much in the West as this one.
Is it possible to reach enlightenment just by doing this very meditation?
To quote the Great Yogi Chen, a highly accomplished teacher of Hannah and myself who did not leave his home in Kalimpong for 21 years, “When male and female essences are balanced in a lama, any meditation on him is Maha- Annuatara-Yoga-Tantra, the fourth and highest initiation level.” In this case, any practice identifying with the teacher may bring the highest level of accomplishment. Since not all Karmapas were monks, bliss and space are inseparable in his transmission. Called “de-tong” in Tibetan, it is the heart of our Diamond Way and my own daily practice. After having taken refuge in the morning, such identifications are the best for building up energy and moments of insight during the day.
Why is it, then, that we still need practices like the Ngondro, for example?
They make you tough! Also, when practiced in the right way, the Ngondro may take one to the goal. The practice is, however, designed to be used as a “preliminary.” With this basis, one can better melt together with the Lama and accomplish his qualities. Guru Yoga, however, is the most important practice for us.
This became known al
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