His Eminence Gyaltsab Rinpoche on Placing the Mind at the time of Death

Greetings!  In keeping with the last post, I would like to continue along in a manner that accords with the way my recent trip to the Darjeeling and Sikkim areas unfolded.  From the seat of the excellent Kyabje Bokar Rinpoche in Mirik, I journeyed to Palchen Choeling Monastic Institute, the seat of His Eminence Gyaltsab Rinpoche, in Ralang, Sikkim.

Nestled between the wonderful mountains of Tibet to the north, Nepal to the west, and Bhutan to the east, the site of the monastery is magnificent, inspiring and embued with peaceful beauty.  To the south of the monastery is the retreat center, the largest in Sikkim, home to seventy-five retreatants engaged in the Karma Kagyu three-year retreat focusing on the Six yogas of Naropa.  Behind the retreat center is a mountain upon which was the hermitage of a lama named Drubthob Karpo, known for his ability to fly.  Nearby are the monasteries of Tashiding (built in the 16^th century) and Pemayangtse, and many sites visted by Guru Rinpoche.

I had come to Ralang for an annual period of retreat and to continue to receive a little bit of instruction from His Eminence.  He had just returned from Gyuto where he had spent the previous month or so with His Holiness the 17th Karmapa. Fortunately, a few days after my arrival Rinpoche told me that he would be bestowing the complete series of empowerments for the traditional three-year retreat to a group of monks from Mirik and Phodong; he said that I could sit in with the monks and recieve the empowerments as well.  This seemed particularly auspicious to me as I would be with monks from Bokar Rinpoche’s monastery (my extended dharma family) and Phodong (a small rural gompa founded during the lifetime of the ninth Karmapa by the Chogyal of Sikkim who then offered it to the ninth Karmapa). Phodong gompa was a favorite of Ani Zangmo, Pathing Rinpoche and Bhue Rinpoche, and through them Phodong came to occupy a special place in my heart.  I couldn’t think of any better company to have for such an endeavor.

Towards the end of my month-long stay at Palchen Choeling Monastic Institute I had the good fortune to ask Rinpoche about placing the mind at the point of death, as well as issues surrounding lay people offering prayer and ritual for others. I’ve included Rinpoche’s teaching regarding the placement of the mind at the point of death towards the end of this post following two descriptions of the Gyaltsab Rinpoche incarnation lineage.

As for the issue of lay people conducting prayers and for rituals for others, Rinpoche reiterated the position held by Khenpo Lodro Donyo Rinpoche, specifically that it is fine for lay people to engage in such activities, and that one should do whatever practices they know and or are qualified to practice.  To be frank, this question was generally met with incredulous glances- it seems a little strange to ask “is it okay if I do something with the intention of benefitting another being?”.  In any case, Rinpoche was both supportive and interested, as well as quite curious as to what the response was like to changchub.com.

So, here’s some history of His Eminence the 12th Goshri Gyaltsab Rinpoche…

The reincarnation lineage of the Goshri Gyaltsab Tulkus:

The website for Karma Triyana Dharmachakra, the North American seat of His Holiness the 17th Karmapa (http://www.kagyu.org/) describes the reincarnation lineage of the Gyaltsab Rinpoches as follows:

The twelfth Gyaltsab Rinpoche was born in Central Tibet in Nyimo, near Lhasa. From generation to generation his family was well-known for giving rise to highly developed yogis who achieved their attainments through the recitation of mantras and through Tantric practices. Gyaltsab Rinpoche was one such offspring who was actually recognized by His Holiness the Sixteenth Karmapa before he was born.

In 1959, Gyaltsab Rinpoche made the journey to Sikkim with His Holiness. He remained for a while with His Holiness’ settlement group in the old Karma Kagyu monastery, which had been built at Rumtek during the time of the ninth Karmapa. In the early 1960’s, Rinpoche received several very important initiations from His Holiness.

After these initiations, his father felt that his child should receive a modern education in English, so he took him to the town of Gangtok to study. However, with his extraordinary vision of what would be truly beneficial, the young Rinpoche chose to study Dharma in His Holiness’ monastery instead of remaining at the school. Just after midnight one night he left his residence in Gangtok and walked the ten miles to Rumtek alone. At sunrise he arrived at the new Rumtek monastery. When he first appeared, all the monks who saw him were surprised at his courage, and most respectfully received him in the main temple, where His Holiness welcomed him. Despite the conflict of ideas between his father and the monks about his education, he began to study the Mahayana and Vajrayana teachings of the lineage with three other high Rinpoches.

In Rumtek these four Rinpoches studied basic ritual rites and texts with private tutors. They also studied Mahayana philosophy through investigating numerous commentaries by early well-known Tibetan teachers and scholars, and teachings by masters of Indian Buddhism whose texts had been translated into the language of Tibet many centuries ago.

In previous lifetimes all four of these Rinpoches have been great teachers and lineage holders. In each of their lifetimes, one complete and unique example had been set up, beginning from a childhood learning reading and writing and going through the whole process of study, with a youth spent in discipline leading to a fully ripened human being.

Since the time of Shakyamuni Buddha, we are taught that we each must become a truly complete human being. For us as human beings the truth is that we develop the fruit of both good and evil by virtue of our own view, practice, and habitual reactions. This fruit of our own actions on both the physical and mental levels can be either positive or negative. As long as we are ordinary human beings we must deal with the truth of that experience.

Great teachers like Gyaltsab Rinpoche show a perfect example to human beings and especially to those who can relate to the idea that one is responsible for oneself and for others as well, and that no one else is responsible for how we spend our lives, whether we build for ourselves experiences of happiness or suffering. They show us that the difference between an enlightened and an ordinary human being is not one of wealth, title or position, but only one of seeing the present reality of mind experienced at this moment.

The history of the lineage of Gyaltsab Rinpoches:

The Gyaltsab Rinpoches have always been the Vajra Regents of the Karmapas and caretakers of the Karmapa’s monasteries.

Gyaltsab Rinpoche, through his long line of incarnations, has been known for being an expert in meditation.

Goshir Gyaltsab Rinpoche is the emanation of the Bodhisattva Vajrapani. In the past, Rinpoche incarnated as Ananda, the disciple of the Buddha Shakyamuni who had perfect memory and was responsible for reciting all of the sutras (teachings) of the Buddha before the assembly. Therefore Ananda was responsible for keeping all the words of the Buddha perfectly intact.

Gyaltsab Rinpoche also incarnated as one of the main ministers of the Dharma King Songtsen Gampo of Tibet. He was also Palju Wangchuk, one of the twenty-five principle disciples of Guru Padmasambhava. During Milarepa’s lifetime, Rinpoche appeared as Repa-zhiwa U.

The 1st Gyaltsab Rinpoche Paljor Dondrub (1427-1489) received the glorious title Goshir from the Emperor of China. He took birth in Nyemo Yakteng. His Eminence, who was cared since childhood by the Karmapa, was appointed as the Karmapa’s secretary and regent at fourteen years old. He received the complete transmission of the lineage from the Karmapa, Jampal Zangpo, and the 3rd Shamar Rinpoche. He became the main teacher to the next Karmapa.

The 2nd Gyaltsab Rinpoche Tashi Namgyal (1490 – 1518) received the Red Crown which liberates on sight from the Karmapa. This Red Crown indicates the inseparability of the Karmapa and Gyaltsab Rinpoche, and also indicates that their enlightened minds are equal in nature. Rinpoche recognized the 8th Karmapa and was responsible for his education.

The 3rd Gyaltsab Rinpoche Drakpo Paljor (1519-1549) took birth south of Lhasa and was appointed as the Karmapa’s main regent.

The 4th Gyaltsab Rinpoche Dragpa Dundrub (1550-1617) was also born near Lhasa and received the transmission of the lineage from the Karmapa and the 5th Shamarpa. He was renown for his commentaries and attracted hundreds of disciples.

The 5th Gyaltsab Rinpoche Dragpa Choyang (1618-1658) was enthroned by the 6th Shamar Rinpoche. He spent the majority of his life in meditation. He was also very close to His Holiness the 5th Dalai Lama, as they were strongly connected spiritual friends. Before the 10th Gyalwa Karmapa fled Tibet due to the Mongol invasion, the Karmapa handed over the mantel of the lineage to Gyaltsab Rinpoche.

The 6th Gyaltsab Rinpoche Norbu Zangpo (1660-1698) was enthroned by the 10th Karmapa, after taking birth in Eastern Tibet. He meditated very deeply and wrote numerous commentaries.

The 7th Gyaltsab Rinpoche Konchog Ozer (1699-1765) took birth near Lhasa and was enthroned by the 12th Karmapa. He became one of the main root gurus of the 13th Karmapa, and transmitted to the Gyalwa Karmapa the lineage.

The 8th Gyaltsab Rinpoche Chophal Zangpo (1766-1817) had the 13th Gyalwa Karmapa and the 8th Situ Rinpoche as his main teachers. He became a renown master of meditation and accomplish high states of realization.

The 9th Gyaltsab Rinpoche Yeshe Zangpo (1821-1876) and the 10th Gyaltsab Rinpoche Tenpe Nyima (1877 – 1901) closely guarded the precious transmissions of the Kagyu lineage: receiving them and passing them onto the other lineage masters. Both spent their lives in deep meditation.

The 11th Gyaltsab Rinpoche Dragpa Gyatso (1902-1949) was recognized by the 15th Gyalwa Karmapa and transmitted the lineage.

The 16th Karmapa Rangjung Rigpe Dorje recognized the present and 12th Gyaltsab Rinpoche while He was still in his mother’s womb. His parents were from Nyimo, near Lhasa. Soon after his recognition in 1959, His Eminence fled into exile with the 16th Gyalwa Karmapa.

The Gyalwa Karmapa carried Rinpoche on his back while traveling across the Himalayas into exile. He soon settled at Rumtek Monastery in Sikkim and received the necessary transmissions.

His Eminence learned the dharma with the other heart sons of the Karmapa such as Jamgon Kongtrul Rinpoche and Tai Situ Rinpoche. Like most of his incarnations, he spends his life in meditation and taking care of the seat of the Karmapa. He currently in Sikkim and is the Regent there representing the lineage. He oversees the activities and functions of Rumtek and at his own monasteries, such as Ralang, in Sikkim.

In 1992, Gyaltsabpa and Tai Situpa enthroned the 17th Gyalwa Karmapa in Tibet. The Karmapa has since fled to India and Gyaltsab Rinpoche will help prepare for His Holiness the Karmapa’s return to Rumtek.

Like Situ Rinpoche, Gyaltsab Rinpoche is one of the main teachers of HH the 17th Gyalwa Karmapa and already has bestowed transmissions (from the Rinchen Terdzo, among others) to His Holiness.

As mentioned earlier, I had the opportunity to ask His Eminence about how we should place our minds at the time of death.  It seemed to me that this would be a good topic to be able to transmit on Ganachakra as it is both personally relevant (we will all eventually die, and we generally do not know when that will occur), and a very worthy teaching to transmit to others.  From the standpoint of chaplaincy, I feel that this instruction is very useful.  As is true with most profound meditation instructions, this instruction is beautifully simple, and quite short, but upon reflection on the meaning implied in Rinpoche’s instruction, it captures the natural ease with which resolution at the point of death has the ability to transform the tonality of one’s entire life.

With that said, it is with great pleasure and enthusiasm that I share with you Rinpoche’s thoughts on what one can do as they are dying, or faced with their impending death; how can one place the mind in the face of such an experience?

His Eminence Gyaltsab Rinpoche on Placing the Mind at the time of Death

When one is dying, or about to die, and, they are Buddhist, it is best to practice whatever practices they know. It is important in this manner to reinforce a dharmic outlook- to experience dharma as best as one can.

If one is not Buddhist, then it is of immense benefit to contemplate loving kindness or compassion. In doing this, one opens themselves up to the direct experience of others. In developing a compassionate outlook at the point of death it is possible to transform the habitual tendencies of self-centered outlook that creates the causes of suffering, into the potential for great spiritual gain. In fact one can eliminate great amounts of negative karma through such meditation or contemplation.

There is a story from the life of the Buddha, in which the Buddha was standing by the side of a river. In this river was a great alligator- this alligator when he looked up towards the Buddha, was transfixed by the radiant appearance of the Buddha’s face and kept staring at it. For a very long time, the alligator kept looking at the Buddha’s face, amazed at how peaceful he appeared. After some time the alligator died- but as a result of the peaceful calm feelings it experienced as a result of staring at the Buddha’s face for such a long time, the alligator was born in one of the heaven realms as a god, with all of the faculties and conditions to practice the dharma.

In this way, the moment of death is quite a powerful and meaningful period where one can make quite a difference in the quality of their habitual perceptions up to that time.