Recently, I decided to spend the early portion of a Saturday doing Chöd under the Pulaski Bridge that connects Brooklyn and Queens (connecting Kings county and Queens county), and crosses the infamous Newtown Creek. Newtown Creek, for those who are unaware, has the dubious distinction of being one of the most polluted waterways in the United States, and is home to the second worst oil spill in America; an estimated 30 million gallons of oil flowed into the creek in the 1950’s, none of which has been removed. As a result of the oil spill, a century of raw sewage being dumped into the waterway, as well as the dumping of various wanted byproducts of heavy industry such as sulfuric acid, fertilizer and other chemical admixtures there is a layer of highly toxic sludge fifteen feet thick that blankets the floor of Newtown Creek.
In making the decision to head to the Pulaski Bridge and Newtown Creek three distinct criteria had to be addressed: there had to be a bridge, the place had to have some equivalence to a charnel ground, and it had to invoke fear/discomfort.
The latter two criteria speak to the nature of where chöd has historically been practiced: places that invoke fear and terror; places where there could be a direct mirroring of one’s own internal demons with the projected demons of haunted locales. Such sites have often included charnel grounds, and also places where terrible events have happened. A reader once commented on another post that I wrote about chöd that civil war battle sites seem to hold some relevance as chöd sites. This is a brilliant observation! Upon second glance, it is easy to notice a wide variety of places that invoke strong feelings of fear and terror. They surround us and yet we tend to drive or walk by them interacting with them in a way that lacks the direct depth of honest observation. Often we fail to interact with them at all. As I caught myself feeling slight dread in practicing under the Pulaski Bridge amongst the oil depots and industrial traffic that pulsates along the dead creek I realized that this was a great place to go practice. What better way to be curious about why I should feel discomfort in practicing there? What is the difference between practicing there and at home, or in a park, or even a cemetery?
That the site should have a bridge reflects a larger curiosity that I developed a few days before about bridges and trolls. In June I finished 2 units of CPE (Clinical Pastoral Education) with the New York Zen Center for Contemplative Care, which in addition to being oriented around Zen Buddhism, is heavily informed by Jungian psychology. Reflection upon the symbolic meanings presented by patients, or a given patient’s particular affect, as well as our own perceptual reactions to what arises at any given moment is encouraged. While walking in Prospect Park, and with this training still fresh in my mind, I found myself under a bridge and for the first time in many years I reflected that trolls are often associated with the space under bridges. They live under bridges, and hide under the cross-roads-like environment that we commonly find under bridges. Somehow this space elicits discomfort, such spaces seem secret, hidden, perhaps the place where illicit things happen. I wanted to explore this in chöd practice.
I packed my kyangling and damaru, my pecha and bell and dorje, and brought along a bumpa vase with water blessed with many sacred substances including special pills made by the late Kyabje Pathing Rinpoche for the express purpose of dispelling demons and “inner” hindrances. In addition to performing chöd, I wanted to offer these substances to Newtown Creek. With my bag packed, I headed to this industrial charnel ground, the site of an alchemical bridge that joins Kings County with Queens County (Male and Female, Salt and Sulfur) that crosses a body of water that deep under fifteen feet of unknown matter (unconscious mind) and may house inner trolls and local gods. Kye Ho!
Upon finding a suitable place for my practice, I considered how the place made me feel. What were its trolls going to be like? When I touched my “inner” trolls what would I find? I remember from childhood the story of the Three billy Goats Gruff; the story of three goats of ascending size who wish to cross a bridge so that they may feast on greener pastures, the only problem is that they must cross a bridge that is protected/owned, or the home of a nasty troll.
Bridges are places of vulnerability. Their structure is meant to carry us from one stable ground to another, in-between (a bardo), we are not standing on solid ground. Perhaps when we are experiencing the bardos of change; the invariable transition from one moment to another; one experience or feeling to another, we are vulnerable to being unseated in a more direct and profound manner. These bardos are bridges, and where there are bridges there are trolls.
In Norse mythology trolls are generally held to be large, slow, human-like beings. Trolls are not known for their intellects. They are impulsive, brutish, stubborn, earthy, and grounded. In a way, trolls seem to be a personification of the weight and anchoring qualities of the earth element, but in a self-defensive, perhaps self-protective manner or function. Indeed, the slow conservatism, the heavy reactive stubbornness that trolls are known for seem to be the prime emotions in opposition to the easy experience of transitioning across bardos; across our bridges from one moment to the next. They want to hold on. They try to exert the magnetism of discursiveness; the force of myopic focus that prevents us from seeing the larger picture. They want us off the bridge, they try to prevent us from making the transition; they will even try to kill us to this end.
It seems that trolls show their heads very frequently in my experience of everyday life; this stubborn stupidity, a dullness, and desire to not embrace change. I easily lose count in trying to reflect how often these trolls try to unseat me.
That Newtown Creek has a fifteen foot layer of toxic sludge separating it from the “real” earthy bottom seems particularly significant, if not essentially symbolic. What stagnation! It is as if the earth herself is being suffocated. Perhaps just as we suffocate ourselves when our inner-demononic-troll-like stubbornness, our hard-headed personification of gravity, our dull stupidity, and brutish reactivity arise, this poor creek-cum-canal is being suppressed and held down. Toxicity has many shades, and it’s easy to focus upon its generic staples: fear, anger, jealousy, greed, laziness. But what of toxicity in its more subtle and elusive forms?
How do we allow ourselves to stagnate? How do we dissempower ourselves? How do we allow ourselves to fail, to be imperfect? How do we let our trolls steal the vitality of our transitions (bardos)?
This is what I set upon to discover; these demons of Newtown Creek, the demons of stagnation and sedate subconsciousness as well as the army of trolls that seek refuge and feast underneath the Pulaski Bridge. They are not far, they arise from within ourselves…
In making an offering of myself to these beings, I feel that I was able to shed light upon them as they arise. It is a process of honoring and respecting the natural occurence of emotions as they arise. It lends itself to both a process of developing a greater awareness of the play of mind, as well as a means of offering deep witness to our unique inner constellations. Such constellations, wonderous displays, are already perfect- they arise with the same natural clarity and depth as the constellations that we see in clear night skies. There is nothing to add or to take away. The brilliance of their simple appearance is suggestive of immense wonderous beauty. Nothing to subjugate. Perhaps this is chöd-of-mahamudra: the offering of the suchness of our own minds as witness to it as it arises…
I visualized that the offering deities and the demons themselves came with great ferocity, like a howling wind, stealing portions of my torn flesh and warm organs. Those with more time and resources carefully selected prime sections, the liver and heart perhaps. Others still set up camps and carefully roasted various portions of the offering taking time to set up their own feasts. That these demons may be honored, and receive my offering helps to liberate them- my emotional habits, self-clinging and the like are allowed to loosen into non-referential emptiness.
As I was performing the chöd sadhana, on that day and at that location, the portion of the text that focuses upon offering the remains of the central ganachakra felt very salient and meaningful. I have come to try to allow myself to rest in sadhana practice while I am doing it, and in so doing, realizing that at different moments and for a whole host of possible reasons the pecha speaks with powerful clarity at different moments in different ways. There are so many secondary practices within each pecha that as our inner weather changes, there are many differing modalities of our practice that may be tailored to best suit ourselves at any given moment in time. If we can view the practice text as alive, full of endless vitality and imbued with the potential for constant unfolding compassion, then every time we sit down to recite a prayer or a particular sadhana we are really engaging directly with the text as a vehicle through time and space. Every time we read a pecha it can be as if we are reading it for the first time.
This is also another great place where trolls arise. They arise in our practice. Our mind can easily become the slow dense troll-mind where pechas feel boring and long, always the same and perhaps even a little dusty. The pecha becomes a thing, a book, a physical text, the warm humid breath of the dakinis, in this case of Machig Labdron herself dissipates. It is lost when we become dull. The full dynamic interpenetration of individuated hermenutic bliss fades; the electricity of the rich moment dies. The possibility for realizing “the lama-as-appearance” to use the wonderful term that the late Kyabje Bokar Rinpoche often used to describe the mind as lama (that appearance in all of its myriad display is the lama-as-appearance) becomes compromised.
In recognizing this, the offering of the remainder of the ganachakra felt timely, both within myself as well as within my immediate environment. So, as I sat under the bridge while trucks rumbled down Box Street I imagined that the slippery flesh of my ignorance, raw and painful, was mixing with a seemingly endless ocean of my own warm sticky blood, rich in iron: my desire; and my rattling bones, still moist and full of rich marrow: my hatred. I mixed these together and offered it in a vast torma vessel- my own skull. I offered this to the local gods, the local protectors, to the particular trolls that inhabit the Pulaski Bridge, as well as my own trolls. This ambrosial nectar, the very last remnants of my body, I offered to this particular place- this polluted earth, forgotten and ignored by many who speed by, is the same earth that supported the Buddha. Somewhere underneath that thick toxic sludge is the same earth that the Buddha touched, similarly, within ourselves is the same Buddha. The ability to recognize “the lama-as-appearance” is always part of us.
After the practice session I brought my bumpa vase filled with water blessed by His Holiness the 17th Karmapa, blessing pills associated with Chenrezig, Amitabha, and Dorje Phagmo, as well as sacred medicinal substances, and pills specially made by the late Kyabje Pathing Rinpoche for averting the disturbances caused by ghosts, demons and the previously mentioned “inner” hindrances up onto the Pulaski Bridge. While reciting a variety of mantras I poured the amrita into Newtown Creek that there may be benefit. May the magic of this place be known! May the power of its local gods be appreciated, and may they, the local gods, the trolls and the great teachers of stagnation, of dullness and of forgetfulness never be forgotten!
Perhaps every place is imbued with wonderful symbolic representations- dynamic reminders- of our own strengths and our weaknesses. Whether it be Newtown Creek, the Gowanus Canal, or a former slave burial ground, if we look a little more loosely the lama-as-appearance is always present. It offers a constancy of potential liberating circumstances. The charnel ground of the chödpa is everywhere. I am reminded of something that I once read by the previous Kyabje Kalu Rinpoche in which he said that the mind is the essential charnel ground as it is here where thoughts come to die.
Perhaps then, we carry all of the eight great charnel grounds of India within our very experience of mind.
This being a possibility, I offer prayers that we all may realize the chöd-field of our own minds. May we be free of clinging to this body as real, may we recognize it as illusory. May the sound of Machig Labdron’s kyangling and damaru permeate the entire universe liberating all upon hearing!
In the first post for Ganachakra I wrote a partial introduction to the late Kyabje Pathing Rinpoche. I would like to return to Pathing Rinpoche, to share a teaching song he composed and shared with my dharma brother Erik Bloom and I.
If I had to be stranded on a deserted isle with one set of instructions, just one teaching, I would choose this one. The title alone sets the tone, it is strong and direct. Pathing Rinpoche is clear in his description of the view, the path (of cultivating the view), and the fruition (of familiarizing oneself with the view; how to blend it with your being). The tantric imagery is rich and beautiful. This is a truly precious a wonderful teaching. If you have a moment, take a second to clear your mind, settle down, and have a read. I’d love to hear what you feel after reading it.
Instructions on Pointing Out the Faults of Self with the Iron Hook of Mind
In general, everything in the universe, outer, inner and secret, I offer to satisfy and benefit the six classes of beings.
The whole field of accumulation, the three Jewels as well as the three kayas, the entire universe I offer to the inner and secret deities, may they be satisfied.
To the Male and female yogis and yoginis I offer vajra food and vajra water, may they be satisfied.
Primordial Awareness, the mandala of pure amrita, I offer so that those in the lower realms may be satisfied.
The body mandala deities who are the union of bliss and emptiness, who are primordial awareness, may they be satisfied.
Everyone, in an outer and inner sense, is a dakini; to them I offer this melodious song, may they be satisfied.
As a last resort to stop all filthy activities I offer this torma, may the six protectors and local deities be satisfied.
In this context sing this vajra song if you like.
Just as the many male and female deities, dress in the disguise of a heruka. When prostrating do so in accordance with our noble tradition.
First, make a humble request as follows:
Please consider me. Three times.
The lord of empowerments, Samantabhadra’s great mandala of perfection is good and noble.
As stated in The Pearl Necklace, the ocean of the supreme assembly, both outer and inner, come and join together in an excellent manner to make the offering complete.
Visualize that the offering assembly enters and confer empowerment into the mandala. One should exert oneself in singing this song. Thus I ask you to pay attention to the reality of the inconceivable power of the ocean-like display of this vajra song.
Karma and aspiration, dependent origination and the like appears as it does.
In this way, make offerings to the assembly when renouncing that is which to be abandoned.
Wholly let go of finding amusement in creating conflict.
Revile material things and so on, reproach that which is rough and coarse.
Just like Guru Rinpoche, the Lord of Uddiyana, one should arise with the power akin to a wolf when coming to the ganachakra.
Endowed with the three authentic perceptions, the female goddesses of the ganachakra should be visualized as nectar. If you do not realize this you will be reborn as a preta.
In this regard, endowed with the three authentic perceptions, think of the Lama as Heruka and the Buddhas with their consorts.
Think of the Vajra siblings, fellow practioners, as male and female deities.
Recognize the blessings of the Ganachakra.
Do not be separated from the three circumstances.
May we never be separate from the yidam; our ordinary body.
May we never be separate the mantra of speech.
May we never be separate from realizing the nature of mind.
May we be free from the three doubts.
May we be free from any doubt regarding the tantric textswhich are the enlightened speech of the Lama.
May we be free from any doubt as to whether ganachakra is clean or unclean.
May we be free from any doubt concerning secret conduct.
The three things that are not to be done.
One should abandon carelessness of conduct.
One should not allow aversion (hatred, anger) and envy consume the mind.
Conceptual thought (discursiveness) is not appropriate.
It is improper for Bhikshus to take meat and beer with fear, or based upon discursiveness.
It is improper to continually engage in Brahmanic pure expression out of conceptual thought.
It is improper to engage in actions and conduct which is upon worries of good or bad.
These are the three unwholesome actions not to accumulate.
For one who follows the path introduced by the Lama, do not accumulate unwholesome actions.
The path of the spiritual instructions is profound, do not accumulate unwholesome actions.
Do not accumulate unwholesome towards vajra brothers and sisters or phenomena in general!
These are the three things not to give freely.
Do not give secret blessed substances to others.
Do not give away the oral instructions.
Do not perform offerings when not suitable.
These are the three secrets.
Secretly, one should make offerings when the feast assembly gathers.
Secretly, one should manifest great numbers of deities.
Secretly, perform activities and deeds that lead towards liberation, this is the essence.
These are the three things not to practice!
Do not call upon the Lama without respect and devotion.
Do not call upon the feast gathering in an “ordinary” way.
Do not apply unwholesome forces [actions and thoughts] towards vajra sisters and brothers.
Thus, in knowing what to adopt and what to abandon, the magnificent blessings of this ganachakra will flood rotten karma everywhere and siddhis will arise.
Sing this feast song if you like; through it you will realize the essence of dependent origination, karma, and so on. May you receive inspiration from this vajra song.
In the sky of emptiness this sun dawns,
Appearing, but not remaining, it will proceed to cross over.
Similarly, according to books, precious human rebirth has happened in this lifetime, not an “ordinary” birth.
As soon as one is reborn, one does not remain, death arrives.
Over a long period of time one remains, not accounting for one’s actions.
One should approach the path with zeal and diligence while sowing the seeds of Dharma.
In the marketplace people go this way and that, continually abiding in daily hustle and bustle.
At all times separate yourself from the company of others.
Create an example similar to past masters.
At all times do not remain separate from the master.
Right now, accompany the master.
Discuss the profound Dharma so that you may resolve for yourself its excellence.
Just as the honey bee gathers the sweet essence of flowers without regard for the honey gathered
by others, it is just so regarding material goods in the present lifetime.
Do not desire the accumulation of wealth gathered by others; attachments to the desire realm should not be great.
Whatever you have in terms of wealth, let it go!
Commonplace work and responsibilities, what?!
Due to sporadic effort one will miss the fruits of the autumn harvest.
Similarly, through sporadic effort and enthusiasm towards the practice of meditation over the length of a whole lifetime, one will not experience awakening.
Do not engage in practice which is either too tight or too loose.
Constantly, day and night, generate enthusiastic diligence, keep meditating!
Achieve the freedoms and advantages that this human birth can bring here and now!
In this and in later lives, accomplish the aspiration towards liberation.
In your free time guard that the frame of one’s mind does not let it become thin and weak.
Harmonize your mind with its experiences through the practice of meditation so that they dissolve together.
Through this ganachakra of liberated conditions, may we receive the esoteric revelation of this song of spiritual experience now in this very lifetime.
Here, at this ganachakra pervading the entire sky, may all sentient beings conquer the undying Dharmakaya citadel.
Written by the authentic Phul Chung Tulku, Known as Pathing Rinpoche, incarnation of the Mahasiddha Kukkuripa.
Translated by his student Karma Tenzin Changchub Thinley (Repa Dorje Odzer) in the western pure land of Brooklyn, with the gracious guidance from the venerable Khenpo Lodro Donyo. All errors are mine. Sarva Mangalam!
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 16th 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.