Mipham Jamyang Gyatso
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| Ju Mipham Namgyal Gyamtso Tibetan: འཇུ་མི་ཕམ་རྣམ་རྒྱལ་རྒྱ་མཚོ་ Wylie: 'Ju Mi-pham Rnam-rgyal Rgya-mtsho |
Jamgön Ju Mipham, Mipham Jamyang Namgyal Gyamtso ("Mipham the Great", 1846-1912) was a prominent Tibetan Buddhist monk and teacher.
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[edit] Derivation of Name/Title
"Ju" ("holding") is appended to Mipham's name because his clan is said to have originated as clear light deities who came to the human world holding a rope. "Jamgön" indicates that he is an emanation of the bodhisattva Manjushri. His uncle, Pon Lama Drupchok Pema Tarjay, gave him the name Mipham Gyamtso ("Invincible Ocean" or "Unconquerable Ocean").
[edit] Biography
[edit] Early life
Mipham the Great was born to an aristocratic family in 1846 in Kham, a province of eastern Tibet, in a region called Four Rivers and Six Hills (Chu Zhi Gang Druk). He was recognized as an exceptional child from a young age, memorizing texts as early as age six. By the age of ten he had already composed many texts. At twelve, he entered the monastery as an ordinary monk of the Ogmin Urgyen Mindroling lineage at a branch monastery of the great Nyingma seat Shechen.
When he was fifteen or sixteen, after studying the very difficult Mindroling system of chanting for only a few days and praying to Manjushri, he is said to have completely mastered it. In an 18-month retreat he accomplished the form of Manjushri known as 'Lion of Philosophers' (Tibetan: smra ba'i seng ge), using a liturgy composed by the fifteenth Karmapa, Khakhyab Dorje. He made many medicinal pills blessed with Manjushri's mantra, and many miraculous signs were said to have been manifest. After this, it was said that he could accomplish any sutra or tantra without any effort, and no text was unknown to him. He went to many lamas to obtain the necessary lungs (oral transmissions), but he needed no study or teachings for any texts.
[edit] Teachers
Mipham was one of the great figures of the 19th century Rime (non-sectarian) movement, and as such he received teachings from masters of all lineages, Sarma and Nyingma alike. His root guru was the great Rime master Jamyang Khyentse Wangpo, from whom he received almost all the Nyingma teachings of Kama and Terma, as well as many other teachings, the meanings of which where said to have spontaneously arisen in his mind. He also studied under the great Patrul Rinpoche, another Rime master, from whom he received the Wisdom Chapter of Shantideva's [[Bodhicharyavatara]]. He also studied extensively under Jamgon Kongtrul Lodro Thaye, another figure of towering importance to the Rime movement.
Jamgon Mipham is said to have declared:
| “ | When I was young, I was present when many accomplished, learned lamas gave Dharma teachings, but I only seriously studied Dza Patrul Rinpoche’s teachings on the Wisdom Chapter of the Bodhicharyavatara. Later, in dependence on the kindness of my venerable lama and Manjushri, no difficulties with study ever arose for me. I could understand any text simply by reading it casually. When I first began to study, the Sarma teachings were easier to understand. The Nyingma teachings were more difficult. However, I assumed that the difficulty was due to my own misunderstanding, and not to any fault in the teachings. I never had a doubt that these teachings of the profound lineage of the vidyadharas were meaningful. From this auspicious confidence my wisdom completely ripened. Later, when I looked again at these teachings, the profound essential points were only to be found in the Nyingma texts. I experienced the arising of perfect certainty.
At that time, the Lord Protector, Khyentse Rinpoche, asked me to write some textbooks for our tradition. With the Buddha’s teaching in mind, I wrote some textbooks on Sutra to fulfill his command and improve my own understanding. In these texts, my explanations emphasized our own Nyingma view. Scholars of other traditions heard that I had refuted their views, so letters debating my texts arrived from everywhere. My own motivation was to fulfill the command of my lama and to help revive the teachings of the Nyingma, whose doctrine had become diminished and was like the painting of a butter lamp. These days there are very few who even wonder about the Nyingma view, much less investigate it. For this reason I hoped it would be beneficial to write. I wouldn’t otherwise have even dreamed of disparaging other traditions or praising myself. In front of those Buddhas who possess the eye of pristine awareness, I have nothing to be ashamed of. My own intention was to analyze for myself what is true or not. Even with no real thought of someone benefiting someone, it might happen that others benefit. If someone with the Dharma eye refutes me with scripture and reasoning, I should rely on him as a physician, and not argue with him out of anger. Thus, with honest intention, I have debated on occasion. |
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[edit] Dharma Activity and Legacy
As a scholar and meditator Mipham was so accomplished that he was enthroned as an emanation of Manjushri, the bodhisattva of wisdom. As such, he was asked to compose a definitive articulation of the philosophical outlook of the Nyingma (Ancient) lineage of Tibetan Buddhism, which had never been systematized in the manner of the other three lineages and as a result was vulnerable to attack by hostile scholars.
As requested, Mipham composed authoritative works on both the sutric and vajrayana teachings as understood in the Nyingma tradition, writing particularly extensively on dzogchen. He is said to have composed these vast works effortlessly. They reinvigorated and revitalized the Nyingma lineage enormously inestimably, and he soon became one of the most renowned lamas in Tibet, attracting disciples from all traditions, many of whom became lineage holders. Mipham's works have become the foundation of study for not only the Nyingma lineage, but the Kagyü lineage as well. They hold a central position in all Nyingma monasteries and monastic colleges. Along with Longchenpa, he is considered one of the key secondary sources of the Nyingma doctrine.
Throughout his life, Mipham showed a particular interest in the legend of the warrior king Gesar of Ling, a 12th century figure whose epic is well-known and widely celebrated in eastern Tibet, and about whom Mipham wrote extensively. He also showed particular interest in the Kalachakra and the kingdom of Shambhala, and wrote many texts about this subject as well.
Mipham’s most important students were Dodrub Rinpoche, Terton Sogyal, the Fifth Dzogchen Rinpoche, Gemang Kyab Gon, Khenpo Padmavajra, Katog Situ Rinpoche, Sechen Rabjam, Gyaltsab Tulku, Palyul Gyaltrul, Karma Yangtrul, Palpung Situ Rinpoche, Ling Jetrung, Adzom Drukpa, Tokden Shakya Shri, Ngor Ponlob, and others. The great tulkus of Sechen, Dzogchen, Katog, Palyul, Palpung, Dege Gonchen, Repkong and others of all lineages, Sakya, Gelug, Kagyu, and Nyingma, all became his disciples.
One of Mipham's last works was an extensive explanatory transmission of the Kalachakra Tantra, the secret teaching from Shambhala. Before he died in 1912, he said to his students that now he was going to Shambhala. In 1995, Ösel Rangdröl Mukpo, the eldest son of renowned dharma master Chogyam Trungpa Rinpoche, was recognized as the reincarnation of Mipham Rinpoche by His Holiness Penor Rinpoche, at the time the head of the Nyingma lineage. He is now known as Sakyong Mipham Rinpoche, and is the spiritual head of Shambhala International.
An earlier line of Mipham's incarnations was established with the birth of a son to the king of Derge in 1916 who was recognised by Jamyang Khyentse Chökyi Lodrö as a second incarnation. Due to chronic health problems he died at the age of 27. The third Ju Mipham Rinpoche in this line was born in Tibet in 1949 and recognised by Tengye Rinpoche of Lab. He is father of Thaye Dorje, one of two rival candidates to be recognized as the 17th Karmapa, and the 14th Sonam Tsemo Rinpoche, a Gelugpa and Sakya tulku.
George Dawson, a Canadian also known as Anandabodhi and Namgyal Rinpoche, was recognised as the tulku or rebirth of Ju Mipham Rinpoche by the 16th Gyalwa Karmapa, Rangjung Rigpe Dorje. This was apparently confirmed by Dudjom Rinpoche, the nominal head of the Nyingma lineage, and by the Dalai Lama. It is unclear whether or not these any of these lines of Mipham tulkus recognize the claims of each another, as no public statements on the matter have been issued by any of the claimants.
[edit] See also
[edit] External links
- H.E. 2nd Jamgon Mipham Rinpoche
- H.E. 3rd Jamgon Mipham Rinpoche
- Ju Mohar Monastery - Mipham Rinpoche's monastery, where he accomplished Manjushri whilst on retreat
- Lotsawa House - Featuring translations of several texts by Mipham Rinpoche.
