“Recognising tulku incarnations merely for the sake of quickly attaining high positions is not suitable. Nor is recognizing tulkus for political gain. Similarly, it is not appropriate to recognize tulkus for personal reasons, such as for wealth and riches. What is the unmistaken main aim of identifying tulkus? It is to benefit and be helpful for the sake of the teachings and beings.”
“Mutually, from the perspective of the attendants, they should be able to serve the lama, and the lama should be able to receive support from them. That is necessary. Otherwise, if those s0-called “attendants” become like someone trying to suppress and put down the lama, that is not appropriate. I think that is very important for you all to keep in mind”–17th Gyalwang Karmapa (23rd November 2024)
Yesterday, November 23rd 2024, was the enthronement ceremony for the 3rd Bokar Chogtrul Rinpoche incarnation at Bokar Monastery, Mirik in West Bengal, India. It was presided over by HE 12th Gyaltsab Rinpoche and Khenpo Donyo Lodro Rinpoche. In the photos, I saw a huge statue of Tār̥ā, which filled me with inspiration and devotion.
Despite my personal ‘annoyance’ at the 2018 Marme Monlam concert Vinaya-breaking degeneracy, seeing the 17th Karmapa speak for this event, I felt compelled to firmly relegate that to the dustbin of the ‘trashy’ past, viewing it as profound wisdom teaching for all of us in the guru’s mandala. In addition, to write this short article translating the 17th Karmapa’s short speech into English to not only preserve for posterity but also for those interested in hearing and contemplating even a single word the 17th Karmapa utters (like myself!).
Also, some important points were made in it about the origin of the tulku system with 3rd Karmapa, Rangjung Dorje (1284–1339), the purpose of recognising tulkus (not for political or worldly reasons) and how a student/attendant should serve their guru especially in terms of their activities, and not become so proud and arrogant that they end up suppressing and putting them down!
It was interesting and inspiring to hear the 17th Karmapa speak about how the ordination and enthronement was done by himself and the Karma Kagyu heart-sons, Tai Situ and Gyeltsab Rinpoche, but that the main person who took a role in the recognition was Khen Lodro Donyo Rinpoche who was inseparable “like a shadow from a body” with the former Bokar Rinpoche. Unlike the 17th Karmapa himself, who spoke in 2019 about how he had effectively been forced to take vows from the 14th Dalai Lama, that were never requested and unsuitable for the head of the Karma Kagyu lineage.
For other articles I have written about Bokar Rinpoche (in particular about his connection the yidam, Kālacakra and the Kālacakra Stupa at Bokar Monastery I visited and reported on in 2018) see here. The 3rd Karmapa also had a strong connection to Kālacakra being the first Tibetan to publish the Kālacakra Tantra teachings in Tibetan, as well as give one of the most important commentaries on it, see here. You can also see me speaking about the the huge impact of Ogyenpa and 3rd Karmapa in terms of Kālacakra in Tibet, in this short clip from a podcast with Kālacakra scholar-translator, Niraj Kumar.
On a side note, it seemed as if the 17th Karmapa was unwell, although he did not say so. In fact, since writing the Monlam 2018 article, I intuitively felt some kind of serious sickness had struck him down. Some kind of flu, or stomach issue. In any case, I sincerely hope he recovers from whatever sickness or obstacles he is facing, and that the people around him stop influencing him in worldly negative ways, and most importantly stop eating slaughtered animals, which the Karmapa himself has advised against for various reasons connected to Buddha’s teachings, but also he said even back in 2006 at a Kagyu Monlam in Bodh Gaya, that it would endanger his life!
Dedicated to the flourishing activities and removal of all obstacles to the life and health of 17th Gyalwang Karmapa, Ogyen Trinley Dorje, may whatever I do with my body, speech and mind be of benefit to the guru, and may my faults and impure perceptions be swiftly purified!
Summarised translation of the 17th Karmapa’s speech for the Bokar Rinpoche enthronement
The 17th Karmapa’s video speech for the Bokar Rinpoche is below (in Tibetan).
The 17th Karmapa first spoke about how as it was a special event for the Bokar Rinpoche tulku, he wanted to say a few words. He then spoke about how the origin of the tulku (reincarnate teacher) system began in Tibet, and that the first (and most renowned) recognised ‘tulku’ was the 3rd Karmapa Rangjung Dorje. Before the 3rd Karmapa was recognised as an incarnation of the 1st and 2nd Karmapas, he served and had faith in the Drugpa Kagyu and Nyingma lineage teacher, Ogyenpa Rinchen Pel (1229 – 1309) [1]:
“In Tibet, Ogyenpa had become one of the greatest knowledge and vision in the country. Not only did he have the ability to accomplish [spiritual goals] ( a drubthob) , nor only in terms of his great experience and realization, but also from the perspective of worldly human affairs, it seems he was someone with the greatest knowledge and vision. This is because he had visited India, visited China, and also traveled to the upper regions of Tibet. Thus, he became one of the great Drugpa Kagyu masters and followed Karma Pakshi, 2nd Karmapa.
The 3rd Karmapa, Rangjung Dorje, from a young age, showed signs of being the previous Karmapa’s incarnation. At that time, it was not possible to conclusively identify him as the infallible reincarnation. However, through successive examinations, it became undeniably certain, and he was definitively recognized as the actual reincarnation. Not only was he recognized as the actual reincarnation, but Rangjung Dorje also became a lama whose great deeds and kindness in both religion and state affairs for Tibet were well-known even at that time. Due to these reasons, gradually, a tradition of recognizing reincarnations (tulkus), without any sectarian bias, seems to have become firmly established in the Tibetan Buddhist traditions.
“Now, if we ask what is the main purpose of recognizing reincarnations? The main purpose of recognizing tulkus, it is to make effort to uphold, protect, and maintain the teachings. Then, there are countless beings to be compassionately guided. These purposes are primarily what tulkus are needed for. Recognising them merely for the sake of attaining high positions quickly is not suitable. Nor is recognizing tulkus for political gain. Similarly, it is not appropriate to recognize tulkus for personal reasons, such as for wealth and riches. Now, what is the unmistaken main goal of identifying tulkus? It is to benefit and be helpful for the sake of the teachings and beings. Considering only this, one must recognize tulkus who will be beneficial and helpful. In this situation, when recognizing the reincarnation of the precious Bokar Rinpoche, it was done with that kind of intention/motivation and without any deception.
I did not immediately decide this recognition myself alone, the main support for the recognition was Khenpo Donyo Lodro Rinpoche. He was together with the previous incarnation of Bokar Rinpoche, like an inseparable body and shadow. If one says he was the “the heart-son” of Bokar Rinpoche or “Dharma regent/representative”, either is fine. In any case, Khen Rinpoche was the main one. Therefore, it is extremely important to have complete trust and confidence in Khen Rinpoche, isn’t it?
Similarly, among us in the Karma Kagyu tradition, the two pillars supporting the teachings are Jamgon Situ Rinpoche and Gyaltsab Rinpoche. Now, they stand as the heart-sons of the great reincarnation of the 16th Gyalwang Karmapa. From the kindness of both of them, the recognition was also decided and confirmed. In this way, eventually everyone discovered great wisdom. Then, after receiving blessings in their hearts, decisions were made.
After that, gradually there were opportunities to practice renunciation (rab-jung), to become a novice monk, and now we are performing the enthronement ceremony. Even in terms of the enthronement and ordination ceremony, it depends on Kyabje KhenRinpoche and others, including myself. As well as the kind support of Kyabje Gyaltsab Rinpoche. Together, we all discussed and consulted with each other carefully and decisions were made with careful consideration. Then the tendrel (interdependent connections) became perfect and harmonious. This is the result of great effort and striving. Thus, what has happened so far, is very good I think.
However, in future, if we consider the current incarnation of Bokar Rinpoche, it is truly a matter of how his mind is inclined. Similarly, how he develops spiritually, and in all aspects, depends on if he has great qualities and faith like that. Therefore, the most important thing is that if we consider the previous incarnation of Bokar Rinpoche, he was truly a person of good character, diligence, and wisdom. Not only in the Karma Kagyu, but also other religious traditions saw as worthy of respect. Thus, I hope that the reincarnation of Rinpoche will, in the future, become someone like that, a father of gods and humans. Similarly, he will become someone worthy of being considered the representative of all non-sectarian teachings. Therefore, I have confidence and hope that he will be able to carry out enlightened activities and deeds in whatever way possible. I make the aspiration for this.
So, on one hand, the activities of the teacher depend primarily on the teacher’s mind and intentions. However, on the other hand, in terms of their activities those who serve the teacher, also have great influence on that. Thus, even from the perspective of the serving individuals, when they serve as attendants to lamas and tulkus, they need a ‘big stomach’ (or courage?) [I think this means they need to be open-minded or thick-skinned]. What is having a big belly? If a lama or tulku is truly an authentic reincarnate lama without error, then their way of thinking will definitely be like the enlightened mind of Buddhas and Bodhisattvas, their thoughts revolve around great enlightenment and vast enlightenment. They naturally have a vast and expansive mindset. And similarly, their way of thinking is different from ordinary people. It can be said to have a nature of high status and dignity.
Now, in order for those who serve the teacher to provide harmonious support, one must be somewhat in accord with that. One needs to be harmonious with that way of acting and thinking. Otherwise, if those providing support as attendants and so on become overly puffed up with pride, and the teacher also has great and vast power, when such a situation arises, it becomes rather difficult. Therefore, based on this reason, what kind of relationship should the lama have with the attendants? What kind of support should they provide? Mutually, from the perspective of the attendants, they should be able to serve the lama, and the lama should be able to receive support from them. That is necessary. Otherwise, if those called “attendants” become like someone trying to suppress and put down/humiliate the lama, that is not appropriate. So I think it is very important for you all to keep that in mind.
Then, if we consider Khen Rinpoche as an example, that is wonderful. His health is now completely recovered and fully restored. For that reason, I have previously requested that Khen Rinpoche, as much as he is able to, remain for at least ten years as an example. If he can remain for ten years, until Bokar Rinpoche is older that would be very beneficial. Then, looking at the future with a determined mind, whatever happens, until Bokar Rinpoche reaches a certain level of greatness without becoming too old, if he can remain like that for at least ten years, I have previously requested this. So I make the request to please help him.”
The 17th Karmapa then ended by thanking HE 12th Gyaltsab and HE 12th Tai Situ Rinpoche, and those who had preserved the Kagyu Monlam and the Karma Kagyu teachings and tradition and requested the community at Bokar monastery to support the young incarnate, Bokar Rinpoche.
Endnotes
[1] “Orgyenpa traveled to Oḍḍiyāna via Kailash and Ladakh, suffering several nasty encounters with marauding Mongolian horsemen and experiencing visions of Vajravārāhī. Arriving Kashmir he escaped an attempt by the king to murder him. Returning to Tibet he found his teacher had passed away, he quickly put together a group of pilgrims to Bodh Gaya. According to the Blue Annals, in India he attained miraculous healing powers.
Returning to Tibet, he travelled through U and Yoru (g.yo ru) curing disease and subjugating demons. He was summoned to Mongolia to appear before Qubilai, on whom he bestowed a Kālacakra initiation, returning to Tibet despite the entreaties of the Emperor. While on that journey he encountered Karma Pakshi (kar ma pak shi, 1204-1283), the Second Karmapa, and became a disciple.”
Thanks for sending these wonderful teachings