Samding Dorje Phagmo
85-403: Samding Dorje Phagmo The Profound Inner Principles also known as Profound Inner Meaning or 'Zabmo Nangdon' ( Tibetan : ཟབ་མོ་ནང་དོན , Wylie : zab mo nang don ) is a 14th century treatise and major work of Rangjung Dorje ( Tibetan : རང་འབྱུང་རྡོ་རྗེ , Wylie : rang 'byung rdo rje ) (1284–1339), the third Karmapa , born to a Nyingma family he received the full transmission of
170-403: A monk or belong to any established Buddhist school or tradition of his time. His recognized successor, Kyabje Dudjom Jigdral Yeshe Dorje , was more commonly known as Dudjom Rinpoche (1904–1987). He is considered to be the direct incarnation of Dudjom Lingpa. He was a Nyingma householder , yogi, and a Vajrayana and Dzogchen master. According to his disciple Khenpo Tsewang Dongyal, he
255-656: A classical Tibetan threefold model: as a royal princess she was called Queen of the Jewel (Konchog Gyalmo), her 'outer' name; when she took her vows she became known as Lamp of the Doctrine (Chokyi Dronma), her 'inner' name; as a divine incarnation she was called Thunderbolt Female Pig (Dorje Phagmo), her 'secret' name. The Wylie transliteration of her name is given by Diemberger as Chos kyi sgron me . The princess's three main names seem to refer to three distinct modes of manifesting herself in different contexts: Konchog Gyalmo (Queen of
340-399: A combination of traditional and supernatural methods. When a tulku passes away, a committee of senior lamas convenes to identify the reincarnation. They may look for signs left by the departed tulku, consult oracles, rely on dreams or visions, and sometimes even observe natural phenomena like rainbows. This process combines mysticism and tradition to pinpoint the successor who will carry forward
425-596: A fragmentary biography of Maitripada he discovered in Nepal . The tulku system of preserving Dharma lineages developed in Tibet after the 12th century, with the first recognized tulku being perhaps Rangjung Dorje, 3rd Karmapa Lama . Foreign tulkus have been identified since at least the sixteenth century, when the grandson of the Mongol Altan Khan was recognized as the 4th Dalai Lama . The Mongol conversion to Buddhism served
510-524: A political function and allowed Tibet to build a closer relationship with the Mongol Yuan Dynasty . Traditionally, however, tulku were only recognized from Tibetan cultural areas, encompassing Tibet, Nepal, Mongolia , and Bhutan . The Chinese annexation of Tibet in 1959 created massive social upheaval. This intensified during the Cultural Revolution which brought irreparable damage to
595-589: A true incarnation and served as a vice president of the Buddhist Association of China in 1956 while he was president, and Choekyi Gyaltsen, 10th Panchen Lama also as vice president. She went to Lhasa in 1958 and received the empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso . Dechen Chökyi Drönma has been trained in
680-411: A tülkus. According to Khenpo Ngawang Pelzang: This form of transference is practiced by beginners on the path of accumulating who have received empowerment and respected the samayas, have a good understanding of the view, and have practiced the generation phase as the path but have not mastered it. Although they lack the necessary confidence to be liberated in the clear light at the moment of death or in
765-658: Is Lodrö Chökyi Nyima . He was recognized in August 1996 by Ogyen Trinley Dorje , the 17th Karmapa , who gave the name Jamgon Lodro Chokyi Nyima Dronme Chok Thamced Le Nampar Gyalwe De. He was born on November 26, 1995, in Chushur Dzong , near Chushur Dzong, in Central Tibet. This recognition was confirmed by the 14th Dalai Lama , Sakya Trizin , head of the Sakya school of Tibetan Buddhism , and Mindroling Trichen , former head of
850-541: Is huófó (活佛), which literally means "living Buddha". Tibetans recognize at least three grades of tulku. Three of these grades as reported by Peter Bishop are: In a strict sense, tulku is a Tibetan translation of the Sanskrit nirmāṇakāya , which refers to the "transformation" or "emanation body" of a Buddha . Tulku is therefore the physical "form in which a Buddha appears to ordinary beings." A related term in Tibetan
935-401: Is yangsi (literally "rebirth" or "re-becoming") which refers to an enlightened master who has returned to earthly existence for the sake of benefitting sentient beings. While the notion of a nirmāṇakāya is found throughout Mahayana Buddhism, and is integral to the doctrine of the trikaya ("Three Bodies"), the concept of the yangsi is uniquely Tibetan. Tulku, as a title, refers to one who
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#17330861843721020-479: Is "pulled between the need to adapt itself and the need to preserve itself". Westerners began taking an interest in Tibetan Buddhism during the counterculture of the 1960s, and Tibetan Buddhism became popular among western Buddhists and they began to be recognized as incarnations of Buddhist masters around this time. Most of these, however, were expatriate Tibetans or Tibetans of mixed heritage , such as
1105-459: Is Dechen Chökyi Drönma, who was born in 1938 or 1942 (?). The twelfth Samding Dorje Phagmo was very young at the time of the Chinese occupation , and her exact date of birth is contested. Some sources claim she was born a year before the death of the previous incarnation (and therefore cannot be the true reincarnation). However, Dechen Chökyi Drönma was recognised by the present 14th Dalai Lama as
1190-472: Is Dechen Chökyi Drönma, who was born in 1938 or 1942. Dechen Chökyi Drönma was very young at the time of the Chinese occupation , and her exact date of birth is contested. Dechen Chökyi Drönma was recognised by the present 14th Dalai Lama as a true incarnation and served as a vice president of the Buddhist Association of China in 1956 while he was president, and Choekyi Gyaltsen, 10th Panchen Lama also as vice president. She went to Lhasa in 1958 and received
1275-476: Is a lady who stems from the royal lineage of the Gods of Clear Light ('Od gsal lha) who is devoted to spiritual liberation and to the benefit of all living beings. Her outer name is Lady Queen of the Jewel (bDag mo dKon mchog rgyal mo); her inner name is Female Teacher Lamp of the Doctrine (sLob dpon ma Chos kyi sgron ma); her secret name is Vajravarahi (rDo rje phag mo). Her residence is undefined. According to Diemberger
1360-456: Is a traditional religion in China and Mongolia. The Mongolian word for a tülku is qubilγan , though such persons may also be called by the honorific title qutuγtu (Tib: ' phags-pa and Skt: ārya or superior , not to be confused with the historic figure, 'Phags-pa Lama or the script attributed to him, ( Phags-pa script ), or hutagt in the standard Khalkha dialect . The Chinese word for tülku
1445-686: Is currently a member of the monastic community of the Thangthong Dewachen Nunnery at Zilingkha in Thimphu , which follows the Nyingma and the Shangpa Kagyu tradition." One of the distinctive features of the Samding Dorje Phagmo's iconography is a black hat. This hat can be seen in both ancient and modern mural paintings as well as in photographs of the later reincarnations. This black hat
1530-472: Is known as Female Living Buddha Dorje Palma by China . The present incarnation [i.e. in 1882] of the divine Dorje Phagmo is a lady of twenty-six, Nag-wang rinchen kunzag wangmo by name. She wears her hair long; her face is agreeable, her manner dignified, and somewhat resembling those of the Lhacham, though she is much less prepossessing than she. It is required of her that she never take her rest lying down; in
1615-401: Is recognized as the yangsi of a master. It arose in the context of a political vacuum spurred by the assassination of Ralpachen , which saw monastic centers develop political power in a second spreading of Buddhism in Tibet. It had "purely politico-mercantile origins and functions" and later became a significant spiritual institution. However, some commentators argue that the political shift
1700-518: Is very similar to that of the Karmapa and is linked to the dakinis and Yeshe Tsogyal in particular. Tulku Samding Dorje Phagmo A tulku ( Tibetan : སྤྲུལ་སྐུ་ , Wylie : sprul sku , ZYPY : Zhügu , also tülku , trulku ) is a distinctive and significant aspect of Tibetan Buddhism , embodying the concept of enlightened beings taking corporeal forms to continue the lineage of specific teachings. The term "tulku" has its origins in
1785-402: The dakinis heaven ( khecara ), her true home. She left her skull with special features as the wish-fulfilling gem of the great meditation center of Tsagong . The great siddha [Thang Tong Gyalpo] had said earlier, 'A skull with special features will come to this sacred place, together with a mountain dweller from Ngari', and thus the prophecy had come true, greatly enhancing the devotion of
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#17330861843721870-641: The Kongpo people." As part of her relationship with Thang Tong Gyalpo , Chökyi Drönma received the complete teachings of the Heart Practice ( thugs sgrub ) of treasure teachings from Trasang ( bkra bzang gter kha ), as well as Chöd (teachings of Machig Labdrön and Mahāmudrā instructions from him. Chökyi Drönma was known by a variety of names during her lifetime. Diemberger writes: Three names in particular frame her [the Dorje Phagmo's] identity according to
1955-566: The Light of Fearless Indestructible Wisdom by Khenpo Tsewang Dongyal: the term tülku "designates one who is 'noble' (or 'selfless' according to Buddha's usage) and used in Buddhist texts to denote a highly achieved being who has attained the first bhumi, a level of attainment which is truly egoless, or higher." Higher Vajrayana practitioners who have attained siddhis and mastered the bardo of dying, bardo of dharmata or bardo of becoming can be reborn as
2040-403: The Nyingma tradition was recognized as a tulku and brought to Palyul Monastery in 1936 at the age of four. He recounted that as a young tulku in Tibet, inspired by seeing the skull relic, he made prayers to find Ahkon Lhamo's incarnation. Though most of the kapala relic was pulverized into dust during the Cultural Revolution , one Tibetan man managed to save a silver dollar-size piece on which
2125-698: The Nyingma tradition, in addition to the Karma Kagyu . ' Rangjung Dorje ' ( Tibetan : རང་འབྱུང་རྡོ་རྗེ , Wylie : rang 'byung rdo rje ) Rangjung Dorje was a noted scholar who composed many significant texts, the most famous of which is the Profound Inner Meaning (Wylie: zab mo nang don ), which concern the Vajrayana inner yoga practices. The text and its commentary by Jamgon Kongtrul Lodro Thaye has been translated in English by Elizabeth M. Callahan. It
2210-653: The Nyingma tradition. All three performed hair-cutting ceremonies and bestowed names, as is traditional. As the reincarnation of Jamgon Kongtrul, Lodrö is entitled to be called " Rinpoche ". Khyentse tulkus are the main custodians of the lineage of Jamyang Khyentse Wangpo (1820–1892), a teacher, scholar and tertön of 19th-century Tibet . He was a leading figure in the Rimé movement . Several tulkus of Jamyang Khyentse Wangpo, including those of body (sku) , speech (gsung) , mind (thugs) , qualities (yon tan) and activity ( Wylie : ' phrin las ) , were recognized in Tibet. Of these,
2295-419: The Rimé movement (non-sectarian), compiling what is known as the "Five Great Treasuries". He achieved great renown as a scholar and writer, especially among the Nyingma and Kagyu lineages and composed over 90 volumes of Buddhist writing, including his magnum opus, The Treasury of Knowledge . There have been several recognized tulkus of Lodro Thaye. The current lineage holder as the 4th Jamgon Kongtrul
2380-584: The 'Four States' which are stages of the Generation Phase. Correspondence between 'inner' and 'outer' which broaches nonduality and the Two truths . 'Imputed deities' which discusses the yoga of the 'illusory body', yidam and emanation bodies . 'Bases' discusses the Eighteen Dhatu and Upaya . Ten, discusses Bhumi and Lamrim . Chapter eleven closes with Completion stage . The Tsadra Foundation (2008) lists
2465-487: The 80 novice nuns under her care into furious wild sows—they left the goods and valuables they had plundered as offerings at the monastery and fled the region. Charles Alfred Bell met the tulku in 1920 and took photographs of her, calling her by the Tibetan name for Vajravarahi, Dorje Pamo (which he translated as "Thunderbolt Sow"), in his book. The current incarnation, the 12th of this line, resides in Lhasa . where she
2550-755: The Bodongpa tradition and remains the head of the Samding Monastery . She simultaneously holds the post of a high government cadre in the Tibet Autonomous Region . She has, as a result, been accused by many of "collaborating" with the Chinese. According to Diemberger there also is a Dorje Phagmo line in Bhutan : [She] was recognized by the Sakya Lama Rikey Jatrel, considered an incarnation of Thangtong Gyalpo (1385–1464 or 1361–1485). The Dorje Phagmo
2635-462: The Chinese Ambans) were permitted to travel by palanquin or sedan chair . Unlike most other nuns, Dorje Pakmo was allowed to wear her hair long, but was never to sleep lying down – in the day she could sleep sitting up in a chair, but was expected at night to remain in a meditative position. The first Dorje Phagmo, Chökyi Drönma (1422–1455), was the daughter of Tri Lhawang Gyaltsen (1404-1464),
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2720-455: The Chinese. The Trungpa tülkus are a line of incarnate Tibetan lamas who traditionally head Surmang monastery complex in Kham , now Surmang . There have been twelve such Trungpa tulkus. They are members of the Karma Kagyu tradition as well as the Nyingma tradition. These tulkus are recognized as reincarnations of Künga Gyaltsen (15th century), a student of Trungmase. The 11th Trungpa tulku
2805-739: The Dalai Lamas, Panchen Lamas and Mongolian lamas. Traditionally, the Panchen Lama is the head of Tashilhunpo Monastery , and holds religious and secular power over the Tsang region centered in Shigatse , independent of the Ganden Podrang authority led by the Dalai Lama. The Dalai Lama and Panchen Lama are closely connected, and each participates in the process of recognizing the other's reincarnations. The current 11th Panchen Lama, Gedhun Choekyi Nyima ,
2890-524: The Jewel), her birth name; Chokyi Dronma (Lamp of the Dharma), the name she was given when she was ordained as a novice; and Dorje Phagmo ( Vajravārāhī ), the name attributed to her when she was revealed as an emanation of this deity. In an introductory letter written by Thang Tong Gyalpo before Chökyi Drönma departed from Northern Lato in 1454, he presented her with the following letter describing her names: Now there
2975-525: The Kadampa tradition and refrained from starting a tulku system. Therefore, although Gendun Drup grew to be a very important Gelugpa lama, after he died in 1474 there was no question of any search being made to identify his incarnation. Despite this, when the Tashilhunpo monks started hearing what seemed credible accounts that an incarnation of Gendun Drup had appeared nearby and repeatedly announced himself from
3060-519: The Panchen Lama. Gedhun Choekyi Nyima has never been publicly seen since 1995. The first Genyenma Ahkon Lhamo, a meditator recognized as a wisdom dakini was one of the main disciples of Namchö Mingyur Dorje (1645–1667) and sister of Rigdzin Kunzang Sherab, Migyur Dorje's Dharma heir and the First Throneholder of Palyul Monastery (founded 1665). She was credited as being instrumental to
3145-431: The Tibetan government and acknowledged by the emperors of Qing China . In her first incarnation, as Chökyi Drönma (1422–1455 CE ), she was the student and consort of the famous polymath Thang Tong Gyalpo , who first identified her as an emanation of Vajravārāhī , and the consort of Bodong Panchen. The seat of the Samding Dorje Phagmo is at Samding Monastery , in Tibet. The current (12th) Samding Dorje Pakmo Trülku
3230-421: The Tibetan word "sprul sku", which originally referred to an emperor or ruler taking human form on Earth, signifying a divine incarnation. Over time, this term evolved within Tibetan Buddhism to denote the corporeal existence of highly accomplished Buddhist masters whose purpose is to ensure the preservation and transmission of a particular lineage. The tulku system originated in Tibet, particularly associated with
3315-451: The age of two, their curiosity was aroused. It was some 55 years after Tsongkhapa's death when eventually, the monastic authorities saw compelling evidence that convinced them the child in question was indeed the incarnation of their founder. They felt obliged to break with their own tradition and in 1487, the boy was renamed Gendun Gyatso and installed at Tashilhunpo as Gendun Drup's tulku, albeit informally. Gendun Gyatso died in 1542 and
3400-469: The body incarnation was Dzongsar Khyentse Jamyang Chökyi Wangpo, who was enthroned at Jamyang Khyentse Wangpo's main seat at Dzongsar Monastery but died in an accident c. 1909. The activity incarnation Dzongsar Khyentse Chökyi Lodrö , who was originally enthroned at Katok Monastery succeeded him. The speech incarnation was the Second Beru Khyentse and the mind incarnation Dilgo Khyentse . Since
3485-536: The command". The current Tai Situpa, Pema Tönyö Nyinje , is the 12th. He is the head of Palpung Monastery . The Samding Dorje Phagmo ( Tibetan : བསམ་སྡིང་རྡོ་རྗེ་ཕག་མོ ) is the highest female tulku in Tibet and the third highest-ranking person in the hierarchy after the Dalai Lama and the Panchen Lama . She was listed among the highest-ranking reincarnations at the time of the 5th Dalai Lama , recognized by
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3570-480: The consort of Bodong Panchen. The seat of the Samding Dorje Phagmo is at Samding Monastery , in Tibet. The seat of the Samding Dorje Phagmo is at the Samding Monastery "Temple of Soaring Meditation." The Samding Monastery is associated with the Bodong school of Tibetan Buddhism . It was unique because half of the inhabitants were monks and the other half were nuns and its head was a woman. The female tulku who
3655-566: The contemporary highly respected masters Shakya Śri and Lama Shang as the Karmapa, a manifestation of Avalokiteśvara , whose coming was predicted in the Samadhiraja Sutra and the Laṅkāvatāra Sūtra . The Karmapa is a long line of consciously reborn lamas. A Karmapa's identity is confirmed through a combination realized lineage teachers supernatural insight, prediction letters left by
3740-538: The daytime she may recline on cushions or in a chair, but during the night she sits in the position prescribed for meditation. [...] In 1716, when the Jungar invaders of Tibet came to Nangartse, their chief sent word to Samding to the Dorjo Phagmo to appear before him, that he might see if she really had, as reported, a pig's head. A mild answer was returned to him; but, incensed at her refusing to obey his summons, he tore down
3825-402: The development of printing. Furthermore, she expressed a particular commitment toward women, promoting their education, establishing nunneries, and even creating religious dances that included roles for them. Chökyi Drönma died at the age of thirty-three, leaving a tangible mark on history not only through her own deeds but even more through what happened after her death: her disciples searched for
3910-445: The earlier model of monastic governance, in which a celibate religious head acted as abbot, while his brother, a married administrative head, continued the family line, with his eldest son becoming the next religious head, creating an uncle-nephew system of inheritance. The first recognized tulku was perhaps Rangjung Dorje, 3rd Karmapa Lama . Giuseppe Tucci traced the origin of the tulku concept to Indian Vajrayana , particularly in
3995-513: The early 1960s, Dilgo Khyentse, single-handedly upholding the unique tradition of Khyentse incarnations, propagated Buddhism tirelessly in India, Bhutan, Nepal, Tibet , and the West. Dudjom Lingpa (1835–1904) was a Tibetan meditation master, spiritual teacher and tertön . He stands out from the norm of Tibetan Buddhist teachers in the sense that he had no formal education, nor did he take ordination as
4080-402: The empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso . She has been trained in the Bodongpa tradition and remains the head of the Samding Monastery . She simultaneously holds the post of a high government cadre in the Tibet Autonomous Region . She has as a result been accused of collaborating with
4165-608: The first to bear the title "Grand Situ " ( Chinese : 大司徒 ; pinyin : Dà Sītú ), conferred upon him in 1407 by the Yongle Emperor of Ming China . He was a close disciple of Deshin Shekpa, 5th Karmapa Lama , who appointed him 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 Kenting Tai Situ . The full title means "far reaching, unshakable, great master, holder of
4250-665: The first to third Panchen Lamas posthumously. In 1713, the Kangxi Emperor of the Qing dynasty granted the title Panchen Erdeni to the 5th Panchen Lama . In 1792, the Qianlong Emperor issued a decree known as the 29-Article Ordinance for the More Effective Governing of Tibet , and Article One of the decree was designed to be used in the selection of rinpoches, lamas and other high offices within Tibetan Buddhism, including
4335-476: The following chapters in the Profound Inner Meaning , also rendered into English: Jamgon Kongtrul did a commentary on the text which has been given the English gloss 'Illuminating the Profound Meaning: a Commentary to The Profound Inner Meaning (Zabdon Nangjey)'. Samding Dorje Phagmo The Samding Dorje Phagmo ( Wylie : བསམ་སྡིང་རྡོ་རྗེ་ཕག་མོ ) is the highest female incarnation in Tibet and
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#17330861843724420-617: The founding of Palyul (now one of the Nyingma's six main or "mother" monasteries ) and for leaving a relic that is important to Palyul. During the cremation of her body, her kapala (top half of the skull) is said to have flown three kilometers and come to rest at the foot of the teaching throne of her brother. Found to be miraculously embossed with the sacred syllable AH, the kapala became an important relic housed at Palyul monastery in Tibet. The Third Drubwang Padma Norbu ("Penor") Rinpoche , 11th Throneholder of Palyul Monastery, former Supreme Head of
4505-679: The girl in whom she had reincarnated and thus initiated a line of female incarnations that became the first and most famous in Tibet." Chökyi Drönma was a leading figure in the Tibetan Bodongpa tradition which gradually waned under Gelugpa rule, but is being gradually restored today. She died at the Manmogang Monastery in Tsari to the southeast of Dakpo, near the Indian border, in 1455. Diemberger also says: [T]he Venerable Lady passed away into
4590-503: The institutions and traditions which constitute Tibetan Buddhism as one of the Four Olds . As a result, Tibetan Buddhism has flourished in areas of Tibetan culture not under Chinese rule, such as Nepal, Bhutan, and parts of North India . In India, the traditional monastic system is largely intact and the tulku system remains politically relevant. Compounded with the inherent transnational character of proselytizing religions, Tibetan Buddhism
4675-482: The intermediate state of absolute reality, by taking refuge and praying to their teacher in the intermediate state they can close the way to an unfavorable womb and choose a favorable rebirth. Propelled by compassion and bodhichitta, they depart to a pure buddhafield or, failing that, take birth as a tulku born to parents who practice the Dharma. In that next life they will be liberated. In addition to Tibet, Tibetan Buddhism
4760-438: The king of Mangyül Gungthang and a descendant of the ancient kings of Tibet. Gungthang was an independent kingdom in southwestern Tibet in the 15th century. As a princess, she was married to the prince of southern Lato ( La stod lho ) who was described as a supporter of Bon practices. After the death of her only child, a daughter, she renounced her family and royal status to become a Buddhist nun in about 1442CE. Chökyi Drönma
4845-486: The lineage of Dalai Lama tulkus finally became firmly established when the third incarnation, Sonam Gyatso (1543–1588), came forth. He made himself known as the tulku of Gendun Gyatso and was formally recognised and enthroned at Drepung in 1546. When Gendun Gyatso was given the titular name "Dalai Lama" by the Tümed Altan Khan in 1578, his two predecessors were accorded the title posthumously and he became known as
4930-495: The mind incarnation of Ngawang Namgyal existed in Tibet, and was represented by Namkhai Norbu , who lived in Italy. The recognition of Panchen Lamas began with Lobsang Chökyi Gyaltsen , tutor of the 5th Dalai Lama , who received the title "Panchen Bogd" from Altan Khan and the Dalai Lama in 1645. Bogd is Mongolian, meaning "holy". Khedrup Gelek Pelzang , Sönam Choklang and Ensapa Lobsang Döndrup were subsequently recognized as
5015-405: The monk who came to be known as the ' First Dalai Lama ', but only from 104 years after he died. There had been resistance, since first he was ordained a monk in the Kadampa tradition and for various reasons, for hundreds of years the Kadampa school had eschewed the adoption of the tulku system to which the older schools adhered. Tsongkhapa largely modelled his new, reformed Gelugpa school on
5100-400: The occasion of her enthronement ceremony as Jetsunma Ahkon Lhamo at Kunzang Palyul Choling (KPC) in 1988. The relic remains at KPC and is displayed on auspicious days. Kongtrul tulkus are the main custodians of Jamgon Kongtrul (1813–1899). Jamgön Kongtrül Lodrö Thayé was a Tibetan Buddhist scholar, poet, artist, physician, tertön and polymath. He is credited as one of the founders of
5185-519: The original Zhabdrung, the country sank into warring factionalism for the next 200 years. The body incarnation lineage died out in the mid-18th century, while the mind and speech incarnations of the Zhabdrung continued into the 20th century. The mind incarnation was the one generally recognized as the Zhabdrung . Besides the mind incarnation, there was also a line of claimants for the speech incarnation. At
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#17330861843725270-496: The philosophical system of trikaya or three bodies of Buddha , nirmanakaya is the Buddha's "body" in the sense of the bodymind (Sanskrit: nāmarūpa ). Thus, the person of Siddhartha Gautama , the historical Buddha, is an example of nirmanakaya. Over time, indigenous religious ideas became assimilated by the new Buddhism; e.g. sprul became part of a compound noun, སྤྲུལ་སྐུ་'sprul.sku' ("incarnation body" or 'tülku', and 'btsan',
5355-473: The previous Karmapa, and the young child's own self-proclamation and ability to identify objects and people known to its previous incarnation. After the first Karmapa died in 1193, a lama had recurrent visions of a particular child as his rebirth . This child (born c. 1205 ) was recognized as the Karma Pakshi, 2nd Karmapa Lama (1204–1283), thus beginning the Tibetan tulku tradition. Karma Pakshi
5440-461: The problem of succession. To neutralize the power of future Zhabdrung incarnations, the Druk Desi, Je Khenpo and penlops conspired to recognize not a single person but rather as three separate persons—a body incarnation ( Ku tulku ), a mind incarnation ( Thu tulku or Thugtrul ), and a speech incarnation ( Sung tulku or Sungtrul ). In spite of their efforts to consolidate the power established by
5525-715: The recognition of the second Karmapa in the 13th century. Since then, numerous tulku lineages have been established, with each tulku having a distinctive role in preserving and propagating specific teachings. Other high-profile examples of tulkus include the Dalai Lamas , the Panchen Lamas , the Samding Dorje Phagmos , Khyentses , the Zhabdrung Rinpoches , and the Kongtruls . The process of recognizing tulkus involves
5610-482: The saintly Dorje Phagmo at their head. Filled with astonishment and veneration for the sacred character of the lady abbess, the chief made immense presents to her lamasery. Samding Monastery was destroyed after 1959 but is in the process of being restored. In premodern Tibet, the successive incarnations of Dorje Pakmo were treated with royal privilege and, along with the Dalai and Panchen Lamas, (and when they were in Tibet,
5695-577: The second Dorje Phagmo was Kunga Sangmo (wylie: Kun dga' bzang mo) (1459–1502). The ninth Dorje Phagmo -Choying Dechen Tshomo-, for example, became a renowned spiritual master not only for Samding but also for the Nyingma tradition, discovered some terma and died at Samye . Her skull is still preserved and worshipped as a holy relic in the Nyingmapa monastery on the island of Yumbudo in Yamdrok Tso Lake. The current (12th) Samding Dorje Pakmo Trülku
5780-493: The son of Chögyam Trungpa . Initially, Westerners were not recognized as tulkus by the wider Tibetan diaspora. The recognition of Westerners as tulkus began in the 1970s, following the spread of Tibetan Buddhism to modern Western countries such as the United States . The first recognized Western tulku was Dylan Henderson, an American boy identified as his father's teacher, or alternatively Ossian MacLise. MacLise, however,
5865-413: The syllable "AH" appears. Penor Rinpoche acquired it from him on a return trip to Tibet in 1987. He had it preserved in a crystal lotus bowl. In 1987, Penor Rinpoche officially recognized Alyce Louise Zeoli as the tulku of Genyenma Ahkon Lhamo during her visit to his Namdroling Monastery in Bylakuppe , Karnataka , India. He gave her the crystal lotus bowl containing the relic of Ahkon Lhamo just prior to
5950-772: The teachings of their predecessor. A Western tulku is the recognized successor to a lama or dharma master born in the West, commonly of non- Tibetan ethnic heritage. This recognition has sparked debates and discussions regarding the cultural adaptation and authenticity of Westerners within the traditional Tibetan tulku system. Some argue that Westerners should explore their own forms of Buddhism rather than attempting to fit into this system. Western tulkus may struggle to gain recognition among laypeople and even other monastics. Generally, Western tulkus do not follow traditional Tibetan monastic life, and commonly leave their home monasteries for alternative careers, not necessarily chaplaincy. The word སྤྲུལ or 'sprul' (Modern Lhasa Tibetan [ʈʉl] )
6035-437: The term for the imperial ruler of the Tibetan Empire, became a kind of mountain deity). Valentine summarizes the shift in meaning of the word tülku : "This term that was originally used to describe the Buddha as a 'magical emanation' of enlightenment, is best translated as 'incarnation' or 'steadfast incarnation' when used in the context of the tulku system to describe patriarchs that reliably return to human form." According to
6120-487: The third highest-ranking person in the hierarchy after the Dalai Lama and the Panchen Lama . She was listed among the highest-ranking reincarnations at the time of the 5th Dalai Lama , recognized by the Tibetan government and acknowledged by the emperors of Qing China . In her first incarnation, as Chökyi Drönma (1422 CE –1455 CE ), she was the student and consort of the famous polymath Thang Tong Gyalpo , who first identified her as an emanation of Vajravārāhī , and
6205-449: The third in the lineage. The Tai Situpa lineage is one of the oldest tulku lineages in the Kagyu school of Tibetan Buddhism In Tibetan Buddhism tradition, Kenting Tai Situpa is considered as emanation of Bodhisattva Maitreya and Padmasambhava and who has been incarnated numerous times as Indian and Tibetan yogis since the time of the historical Buddha . Chokyi Gyaltsen was
6290-493: The time the monarchy was founded in 1907, Choley Yeshe Ngodub (or Chogley Yeshey Ngodrup) was the speech incarnation and also served as the last Druk Desi. After his death in 1917, he was succeeded by Chogley Jigme Tenzin (1919–1949). The next claimant, unrecognized by the Bhutan government, lived at Tawang monastery in India and was evacuated to the western Himalayas during the 1962 Sino-Indian War . Another line of claimants to be
6375-449: The walls of the monastery of Samding, and broke into the sanctuary. He found it deserted, not a human being in it, only eighty pigs and as many sows grunting in the congregation hall under the lead of a big sow, and he dared not sack a place belonging to pigs. When the Jungars had given up all idea of sacking Samding, suddenly the pigs disappeared to become venerable-looking lamas and nuns, with
6460-493: Was Chögyam Trungpa (1940–1987). He was one of the most influential teachers of Buddhism in the West and founded Shambhala Buddhism . Choseng Trungpa Rinpoche is the 12th and current Trungpa tulku. In Bhutan , the title Zhabdrung Rinpoche refers to Ngawang Namgyal (1594–1651), the founder of the Bhutanese state, or one of his successive reincarnations . Following his death, the ruling authorities in Bhutan were faced with
6545-573: Was "grafted onto the tradition of recognizing reincarnations, not the other way around." Turrell V. Wylie wrote that the tulku system "developed in Tibetan Buddhism primarily for political reasons" while Reginald Ray argued that such a view ignores "miss[es] what is perhaps its most distinctive feature" which is its "important ideological and religious dimensions", being "deeply rooted" in the bodhisattva concept. Tulku have been associated with ruling power since its origination, expressing indigenous Tibetan notions of kingship. This system supplanted
6630-456: Was a verb in Old Tibetan literature and was used to describe the བཙན་པོ་ btsanpo ('emperor'/天子) taking a human form on earth. So the sprul idea of taking a corporeal form is a local religious idea alien to Indian Buddhism and other forms of Buddhism (e.g. Theravadin or Zen). The term tülku became associated with the translation of the Sanskrit philosophical term nirmanakaya . According to
6715-473: Was born in Kathmandu, Nepal . Düsum Khyenpa, 1st Karmapa Lama ( Wylie : Dus gsum Mkhyen pa , 1110–1193), was a disciple of the Tibetan master Gampopa . A talented child who studied Buddhism 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 by
6800-496: Was one of his teachers. She manifested at Samding Monastery in order to tame Yamdrok Lake , a sacred lake as well as a dangerous flashpoint for massive flooding events in Tibet . However, her effects were more practical: as abbess of Samding, she stopped the invasion of the Dzungars , who were reportedly terrified of her great siddhi powers. When faced with her anger—reputedly by turning
6885-504: Was published in 2013 by Shambhala Publications . The first chapter covers the 'causes' (Sanskrit: hetu ) and 'conditions' (Sanskrit: pratyaya ) for Samsara and Nirvana . The second chapter discusses the esoteric understanding of the development of the body in the womb which has direct relevance to the Generation stage . The text then discusses Nadis , the five 'winds' Prana / Vayu (Sanskrit) and 'breathwork' (Sanskrit: pranayama ) and
6970-460: Was recognized by the 14th Dalai Lama on 14 May 1995. Three days later, the six-year-old Panchen Lama was kidnapped by the Chinese government and his family was taken into custody. The Chinese government instead named Gyaincain Norbu as the 11th Panchen Lama. Their nomination has been widely rejected by Buddhists in Tibet and abroad, while governments have called for information about and the release of
7055-472: Was the abbess of Samding was traditionally a nirmāṇakāya emanation of Vajravārāhī . The lineage started in the fifteenth century with the princess of Gungthang, Chökyi Drönma ( Wylie : chos kyi sgron me , 1422–1455). She became known as Samding Dorje Pagmo ( Wylie : bsam lding rdo rje phag mo ) and began a line of female tulkus, reincarnate lamas . She was a contemporary of the 1st Dalai Lama (1391–1474) and her teacher Bodong Panchen Chogley Namgyal also
7140-479: Was the first recognized tulku in Tibetan Buddhism that predicted the circumstances of his rebirth. The 8th, 10th, and 12th incarnations, as well as the 16th Karmapa , each faced conflicts during their recognition, which were ultimately resolved. There was a controversy over the enthronement of two 17th Karmapas. Gendun Drup (1391–1474), a disciple of the founder Je Tsongkapa , was the ordination name of
7225-481: Was understood to be an incarnation of Machig Labdrön . She rapidly became famous as a dynamic and inspirational follower, possibly a tantric consort ( Wylie : phyag rgya ma ) of three of the outstanding religious tantric masters of the era. She was also recognised as a master in her own right and as the spiritual heir of her main teacher. She contributed to some of the most significant works of art, architecture, and engineering of her time and had seminal influence in
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