justsit wrote:Hardly a schism, more like a family feud. Bardor Tulku is teaching in his own center, KTD is still operating, both are authorized by HH 17th Karmapa OTD. Painful but not fatal.
really just another sapling bud, branch on the refuge tree.
Well, the lineage of Barway Dorje goes back to Nupchen Sangye Yeshe and Yeshe Tsogyal; and he is also one of the primary holders of the Barom Kagyu lineage -- so maybe a little more than a sapling bud.
Even so, I have a feeling this issue will perhaps be resolved in the future. Bardor Tulku Rinpoche really follows the rimé philosophy (as did the other incarnations of Barway Dorje), while the current powers that be at KTD aren't quite so non-sectarian (as I guess they feel that the Karma Kagyu needs to be protected from outside influence). I have a feeling HH Karmapa is more non-sectarian than the people running KTD at the moment.
Bardor Tulku Rinpoche recently wrote a statement about his vision for Kunzang Palchen Ling (http://kunzang.org/assets/home/btr-vision.pdf
) which I think is fantastic:
VISION OF BARDOR TULKU RINPOCHE CONCERNING KUNZANG PALCHEN LING
Dear Friends and Students,
In accordance with the wish of my supreme root guru the 16th Gyalwang Karmapa, Rangjung Rikpe Dorje, to disseminate the Dharma in general and transmission of the Barway Dorje lineages in particular, I have taken steps to establish Kunzang Palchen Ling as a center of teachings and practice open to all schools of Buddhadharma.
In order to accommodate the request of my students and to guide those involved in the meritorious conduct of building Kunzang Palchen Ling, I would like to detail my vision concerning the facilities and activities of Kunzang Palchen Ling in the future.
It is my wish that in the future Kunzang Palchen Ling should:
• Possess a non-sectarian regard for all Dharma teachings and have visiting teachers who have maintained samaya from all schools and traditions of Buddhist practice
• Have a large shrine with a large Buddha statue surrounded by statues of the 8 great bodhisattvas and 16 arhats, as well as pecha copies of the Kangyur and Tengyur for Dharma teachings and assembly practices
• Have two libraries for the study of Buddha’s spoken words, commentaries, and tantras
° These libraries will also serve as shrine rooms for the practice of ngondro with one devoted to mahamudra and the other dzogchen
° Each will possess screens and speakers so that teachings in the main shrine can be viewed
° One library will be dedicated to families with young children during teachings so that parents may listen to teachings with their children
° One library will be dedicated to those elderly and infirm who require the ability to sit, stand, and move about during teaching
• Have apartments for the use of the Gyalwang Karmapa, Tai Situpa, and other visiting teachers
• Have a kitchen for the care of visiting and resident lamas with speakers for staff members to listen to teachings while working
• Afford accessibility for individuals who are handicapped
• Contain a number of retreat rooms for individual practice available to students of any teacher as appropriate
• Have a room for making tormas for large assembly practices
It is also my wish that in regard to the upholding and propagation of the lineage of Barway Dorje, Kunzang Palchen Ling should also:
• Hold regular empowerments and transmissions of the Barway Dorje termas and Barom Kagyu lineage practices
• Make available frequent teachings on the practices available for students as appropriate
• Contain an upstairs shrine with a large Guru Rinpoche (Nangsi Zilnon) statue, surrounding statues of the Eight Names of Guru Rinpoche, his 25 main disciples, and the short lineage of transmission
• Hold regular periodic assembly practices on Yamantaka, Vajrakilaya, and White Khechari
• Host the yearly Feast Dances of White Khechari with participation of the community of students
It is my most important wish that, while the lineages of Dharma are ancient, Kunzang Palchen Ling reflect modern sensibilities for all genuine practitioners of Buddhadharma. It should therefore cherish all of its members, staff, and contributors with equality, decency and respect for their rights as individuals. It should also do its upmost to follow the laws, customs and traditions of the surrounding community as consistent with Dharma and morality.
I believe this undertaking will be of great merit for all who are connected with it now and in the future. I encourage everyone to do their upmost to assist in its creation.
With prayers for the happiness of all beings,
Bardor Tulku Rinpoche