Shamarpa, 14th

Shamarpa, 14th on the DRL

Tibetan Buddhist Teachers • Tulkus

མི་ཕམ་ཆོས་ཀྱི་བློ་གྲོས་

Wylie	mi pham chos kyi blo gros
English Phonetics	14th Shamarpa Mipham Chökyi Lodrö

Source

Other names

• བསྟན་འཛིན་གྲགས་པ་བཤད་སྒྲུབ་

• bstan 'dzin grags pa bshad sgrub

Notes on Names

BDRC catalogs him as the 13th Shamarpa.

Dates

Birth:	1952
Death:	2014
Place of birth:	Derge, Kham, Tibet

Tibetan calendar dates

Dates of birth

Day
Month
Gender
Element
Animal
Rab Jyung

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

Contact information

Website:	https://shamarpa.org/

About

Primary Language:	Tibetan

Religious Affiliation

Karma Kagyu; Shamarpa

Familial Relations

Nephew of the 16th Karmapa rang byung rig pa'i rdo rje.

Teachers

Karmapa, 16th

Biographical Information

The 14th Shamarpa, Mipham Chokyi Lodro, passed away aged 61 on 11th June 2014.
February 15, 2020: Karmapas Work Together to Identify Reincarnated Lama:
Tricycle Magazine Reports

Mipham Chökyi Lodrö was born in Derge, Tibet. At the age of four he was recognized by the 16th Karmapa, Rangjung Rigpei Dorje as the 14th Shamarpa reincarnation. Upon the Karmapa's request the Tibetan Government withdrew its one hundred and fifty nine year old ban of the Shamarpas.

Shamar Rimpoche remained with the 16th Karmapa until his death in 1981. He received the entire cycle of Kagyu teachings from the 16th Karmapa. Since the 16th Karmapa’s death in 1981, Shamar Rimpoche has devoted his efforts to the many projects initiated by the late 16th Karmapa. He has completed the reprinting of the “Tengyur” a body of two hundred and fourteen volumes in which prominent Indian and Tibetan masters elucidate the teachings given by the historical Buddha Shakyamuni. Shamar Rimpoche also supports and offers guidance to Rumtek Monastery, the seat of H. H. the sixteenth Karmapa. He co-founded and brought into being the Karmapa International Buddhist Institute, New Delhi, India. The Institute currently offers courses in Buddhist studies for both monastic and lay students.
(Source Accessed Dec 19, 2019)

The Shamarpa and the Karmapa are spiritually inseparable, and are fellow holders of the 900 year old Karma Kagyu lineage, a tradition that precedes the Dalai Lama’s lineage by over 200 years. (Source Accessed May 2, 2020)

Links

BDRC Link (P853)

https://www.tbrc.org/#!rid=P853

Wiki Pages

• Shamarpa, 14th on the DRL
• Shamarpa, 14th on the LIB
• Shamarpa, 14th on the BNW

Buddha Nature Project

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All beings have Buddha-nature
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Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
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Buddhist Digital Resource Center https://www.tbrc.org/

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

Refers to something that is taught for a specific reason, rather than because it is entirely true.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.