A Devotional
Lineage Supplication
of the
Kagyu Tradition
by
Niall Tenzin Gyurme
Copyright @ 2009 by Karma Triyana Dharmachakra
All Rights Reserved
Published in the United States of America
ISBN No.
2
This book is dedicated
to everyone who desires
to learn about the lineage of
the direct oral transmission
of the teachings of Buddhism.
Mangalam.
3
CONTENTS
Introduction pg 5
Golden Rosary pg 8
Conclusion pg 103
4
INTRODUCTION
5
Below is a detailed list of the Golden Rosary figures. Each name
expanded upon in the text and takes you to further details on the main
figures of the lineage, including the lineage of the Karmapas. Below is a
short synopsis of the Kagyu lineage and a brief remark on some of the
great founders who established this ancient tradition and passed it on
from "mouth to ear" for so many centuries.
Kagyu Lineage
The Kagyu Lineage traces its origin back to the historic Buddha,
Shakyamuni through Marpa, the great translator and yogi, who brought
the unbroken lineage from India to Tibet.
From Naropa, Marpa received the lineage of tantric teachings called the
Four Special Transmissions (bK'a-babs-bzhi): the yogas of 1) illusory
body and transference of consciousness, 2) dream, 3) luminosity, and 4)
inner heat. Naropa obtained these teachings directly from Tilopa (988-
1069), who in turn had received them from two original sources, called the
direct and indirect lineage. The direct lineage and original source of the
teachings was Buddha Vajradhara. The indirect lineage comes from four
main teachers of Tilopa called the "four special transmission lineages."
Both Tilopa and Naropa are some of the greatest panditas, scholars,
6
and siddhas, accomplished saints, of Nalanda, the famous Buddhist
University of ancient India.
Milarepa
Gampopa
7
The Golden Rosary
Vajradhara
Tilopa
Naropa
Marpa
Milarepa
Gampopa
1st Karmapa - Düsum Khyenpa
Drogon Rechen
Pomdrakpa
2nd Karmapa - Karma Pakshi
Orgyenpa
3rd Karmapa - Rangjung Dorje
Gyalwa Yungtönpa
4th Karmapa - Rolpe Dorje
Khachö Wangpo
5th Karmapa - Deshin Shekpa
Ratnabhadra
6th Karmapa - Thongwa Dönden
Bengar Jampal Sangpo
Goshir Paljor Dhöndrup
7th Karmapa - Chödrak Gyatso
Tashi Paljor
8
8th Karmapa - Mikyö Dorje
Könchok Yenlak
9th Karmapa - Wangchuk Dorje
Chökyi Wangchuk
10th Karmapa - Chöying Dorje
Yeshe Nyingpo
11th Karmapa - Yeshe Dorje
Palchen Chökyi Dhondrup
12th Karmapa - Changchub Dorje
Chökyi Jungney
13th Karmapa - Dudul Dorje
Mipham Chödrup Gyatso
Pema Nyinje Wangpo
14th Karmapa - Thekchok Dorje
Lodrö Thaye
15th Karmapa - Khakyab Dorje
Pema Wangchok Gyalpo
Palden Khyentse Öser
16th Karmapa - Rangjung Rigpe Dorje
17th Karmapa - Ogyen Trinley Dorje
9
CHAPTER ONE
THE INDO-BUDDHIST CONNECTIONS
Vajradhara
Vajradhara,
10
enlightenment, the realization, or wisdom of enlightenment itself, is called
the dharmakaya, the body of truth. When he expresses that realization
through subtle symbols, his realization is called the sambhogakaya, the
body of enjoyment. When such realization manifested in more accessible
or physical form for all sentient beings as the historical Shakyamuni
Buddha, it is called the nirmanakaya, the body of manifestation.
That realization of the nature was in turn transmitted within the Golden
Rosary by Tilopa.
11
Tilopa
(989-1069)
12
entered the monastic life and became a learned in the Tripitaka, the three
collections of the teachings of the Buddha.
He was empowered into the tantric mandalas by his master, and learned
acharyas, and engaged very diligently in meditation practices on those
instructions at different places, such as Somapuri. After a short time, he
had a unique experience and great wisdom was born within him from this
realization. He received further teachings from different persons and had
many sacred visions and made great accomplishments over the years.
It is also said that from ultimate point of view, Tilopa had no human
teachers and he received the full mahamudra and vajrayana transmissions
directly from Buddha Vajradhara.
13
body and mind was also pounded and synchronized through this process,
until he realized the co-emergent wisdom.
Tilopa then started to teach and benefit sentient beings for many years.
He started to pass on what he had realized, in the form of a song to the
gatherings in towns. At first, everyone was usually full of doubt.
Hundreds of thousands of people came to see the acharya in a town in
Bengal on one occassion. Tilopa appeared with his consort in the sky
pounding sesame seeds. When each person in the audience asked
questions, Tilopa putting his experiences into song, answered each
question in this way. It is said that many of those who realized the meaning
of the songs attained siddhis. Thus he became renowned as the Siddha
Tillipa, and is one of the eighty-four mahasiddhas of India. After many
years of benefiting beings and guiding his disciples for a long time, he
departed for the enlightened realms without leaving his physical body.
His two most well known students were Naropa and Lalitavajra. His
Golden Rosary lineage heir was Naropa.
14
Naropa
(1016-1100)
Naropa
Brahmin Upbringing
Naropa, known as Abhayakirti ('jig med grags pa) Jnanasiddhi, was born
in Kashmir into the Brahmin caste, according to Taranatha and other
sources, who say that he was born in a place called Jambu (Shrinagar,
according to Guenther) in eastern part of India. His father was
Shantivarman and mother, Shrimati.
15
According to Taranatha, from an early age, he began to receive a
complete education and became a tirthika pandit (scholar of non-
buddhist teachings), also practicing the tantras of Hindusim. During this
time, Naropa went to the house of a woman who sold beer and
encountered a junior Buddhist pandita. After the Buddhist pandita
departed, Naropa found a volume of Sutras left behind by him and
began to read them. He became very inspired by the teachings and his
heart filled with devotion for the dharma.
16
roasted fish leftovers into the water!" Upon putting the roasted fish
remains into water, they came to life and swam away in all directions.
Naropa then knew that the old man was a realized siddha. Following after
him, he prostrated at his feet and begged him to teach. The old man
became angry and struck Naropa without saying anything. When Naropa
thought to himself, "Is this yogi Tilopa?" the old man answered: "Yes!
Yes!" When Naropa thought "Is this yogi someone other than Tilopa?"
the old man replied: "No! No!" At that point, he realized that this old man
was Tilopa.
17
and fled with her; the servants of the princess however caught up with him,
and beat Naropa to the ground until he was like a corpse. Naropa
subsequently recovered through the blessings and skillful means of his
guru.
Once again, Tilopa and Naropa met someone's wife, this time married to
a minister. Tilopa wanted her as his wife and told Naropa to do as he had
done previously. Naropa paid her parents the price for a high caste girl
and took her off with him. He thought he would offer her to his guru in the
morning, but Naropa became very ill and was sick for many days. During
this time, his guru recited mantras and Naropa soon recovered fully. At
that time, Naropa offered the girl to Tilopa. However, the girl was so
attacted to Naropa that she made love-glances at Naropa. Seeing this,
Tilopa got very mad and said to the girl: "You don't like me but instead,
you like him." He then beat both Naropa and the girl.
Those and many similar deeds were done in order to develop Naropa's
faith. During all of these events that Naropa went through, his devotion
and faith remained firm and was not shaken even slightly. Not only did it
not diminish; in fact his faith and devotion expanded. In this way, Naropa
served his guru Tilopa for twelve years and although he went through
numerous hardships, Tilopa never even spoke a single good word to him.
Sandal Transmission
Finally, when they were at an empty plain Tilopa said, "Now make a
mandala offering so I can give you the upadesha (key instructions)."
Naropa looked around and said: "There are no flowers nor any water
here to make mandala offering." Tilopa answered: "Does your body not
have blood and fingers?" so Naropa cut himself and sprinkled the ground
with his own blood; he then cut off his fingers and arrayed them as if they
18
were flowers. Tilopa then struck him with a muddy sandal and knocked
him unconscious. When he woke up he was able to see the reality of
things as they are. Naropa was completely healed and was given all the
upadeshas and further instructions. Naropa became one of the greatest
yogins and Tilopa instructed him: "Now, don't debate, don't teach any
students - if you act thus you will swiftly attain the highest state."
Naropa had many students including, Shantipa, Atisha, and many other
masters who where door-keeper panditas. Among his students, there
were eight extraordinary disciples, four who were learned in the Father
Tantras and four who where learned in Mother Tantras and held the
Oral Instructions lineage. Foremost among his disciples was the Tibetan
Marpa, the great translator, who brought the lineage of Naropa to Tibet
and continued it through his great disciple, Milarepa.
19
CHAPTER TWO
Marpa
(1012-1097)
Marpa travelled to India from Tibet at great personal peril across the Himalayas to
study with his principal teachers, Naropa
and Maitripa
20
converted his entire inheritance into gold for his travel expenses and to
make offerings to his Indian gurus for requested teachings.
Journeys to India
Marpa set out on his journey to India. Arriving first in Nepal, he studied
with Paindapa and Chitherpa, two famous students of Naropa.
Subsequently, Marpa traveled to India two more times and studied with
Naropa and other great mahasiddhas of India. Of these, his main gurus
were Naropa and Maitripa. In total, he traveled three times to India and
four times to Nepal. On his third visit, Marpa went through an adventure
in finding Naropa, because Naropa, having already entered into the
tantric conduct, was nowhere to be found. However, with determination,
trust, and devotion, Marpa managed to find Naropa and receive the final
teachings and instructions from him. At that time, Naropa prophesied
that a family lineage would not continue for Marpa, but that his lineage
would be carried on by disciples—especially one with the appearance of a
monk and the inner realization of Mahayana. This prophecy foretold of
the arrival of Lord Gampopa.
21
Bringing the Complete Dharma to Tibet
Upon his return to Tibet, Marpa spent many years translating Buddhist
scriptures and contributed to the effort to bring the complete
buddhadharma to Tibet. Many of his translations are part of the Kagyur
and Tangyur.
Marpa had numerous disciples. The four most outstanding students were
known as the "Four Pillars:" 1) Ngok Chöku Dorje, who became the
principal student to receive the transmissions and master the explanations
of the Tantras, 2) Tsurtön Wanggi Dorje, who became the main student
to receive the transmissions and master the practice of Phowa
[transference of conciousness], 3) Meytön Chenpo, who became the
primary student to receive the transmissions and master the practice of
Ösal [luminosity], and 4) Milarepa, who became the principal student to
receive the full transmissions and master the view, meditation, and conduct.
22
Marpa gave the full transmission of his lineage to Milarepa, who became
his spiritual heir and continued the lineage of Naropa.
23
Milarepa
(1040 - 1123)
Milarepa was born in Gungthang. His father was Mila Sherap Gyaltsen
and mother, Nyangtsa Kargyen. He had one younger sister, Peta
Paldron. He was named Mila Thöpaga, which means "Mila who is a joy to
hear." At a young age, he lost his father and his family's estate passed
into the hands of his father's brother, Mila Thöpaga's uncle, who, with his
wife, virtually enslaved Mila's mother and family, making them work in the
field. He, along with his mother and sister, went through tremendous
suffering because of the ill treatment of his uncle and aunt.
At his mother's request, when Mila grew up, he studied magic from two
different teachers in order to take revenge through the use of magical
powers. Through a spell, he killed thirty-seven people, including his
uncle's family, and destroyed most of the crops of the village. After this
24
was done, great remorse arose in him for the heavy karmic consequences
he had caused himself, and his mind turned towards the sacred dharma.
Mila first went to the Tsang region and studied with the great master,
Rongtön Lhaga. The latter eventually advised Mila to go and study with
Marpa. At the age of thirty-eight, he went to Lhodrak to find Marpa.
Before he arrived, Marpa had a dream in which a yidam prophesied the
arrival of Milarepa.
Mila spent over six years studying with Marpa, who made Mila build the
famous nine-story tower as part of his journey on the path. At the end, he
received the abhisheka of Chakrasamvara from Marpa during which he
received the secret name, Shepa Dorje, which means "Laughing Vajra."
Marpa also conferred on Milarepa the full transmissions, instructions,
and abhishekas of Tantra, as well as the lineage of Mahamudra - all that
Marpa had received from Indian mahasiddhas Naropa and Maitripa.
After practicing very diligently for twelve years under Lord Marpa,
Milarepa attained the inseparable state of vajradhara (the complete state
of enlightenment) in this very lifetime. He then became known as Milarepa,
which means the "Mila, the cotton clad one." ("Repa" is the designation
given to many tantric yogins since they wear a white robe.) At the age of
forty-five, he started to practice at Drakar Taso (White Rock Horse
Tooth), and other well known caves and also began to wander and teach
at various places.
25
Milarepa is most famous for his songs and poems, in which he expresses
the profundity of his realization of the dharma with extraordinary clarity
and beauty. Many of Milarepa's poetic compositions have been
translated into numerous other languages.
26
CHAPTER THREE
THE KAGYUS BECOME MONASTIC
Gampopa
(1079-1153)
Gampopa Sönam Rinchen was born in Nyal in central Tibet. His father
was Nyiwa Sangye Gyalpo and mother was Shomo Zatse. He was
named Dharma Drak.
Medical Training
His father started his son's education at the age of five. For over eight
and one-half years, beginning at the age of seven, he studied medical
sciences and received training as a physician from Kyeme, an Indian
27
doctor, Usil, a doctor from the Tsang region of central Tibet, and Viji, a
Nepalese doctor. For many subsequent years, he continued his medical
training, studying under thirteen other doctors from China and Tibet.
He became one of the best doctors of the time, and was known as
Dakpo Lhaje, the physician from Dakpo.
Stricken by an Epidemic
At the age of sixteen, Dharma Drak married the daughter of Chim Jose
Dharma Ö. They had two children. He lived as a householder and as a
highly-trained physician; he received great respect from the community.
At the age of twenty-five, his wife and children died from an epidemic
disease, and this caused him to fully turn his mind towards dharma.
28
When Gampopa met Milarepa for the first time, the latter offered this
new disciple a bowl of chang (Tibetan beer). Although Gamapopa
initially hesitated to drink it because it would be a violation of his monastic
vow, he did so anyway, which demonstrated that he would receive the full
lineage teachings of mahamudra and tantra from Milarepa. This was an
historic moment. After this significant meeting, Gampopa practiced with
great diligence and endured many hardships under his guru; he had many
experiences and finally attained great realization. He became the most
important disciple and the lineage holder of Milarepa.
Gampopa was the founder of the monastic order of the Kagyu School
and the lineages that branch out from him is known as the Dhakpo Kagyu.
He founded the Dhaklha Gampo Monastery where he continued his
activities of teaching, meditation, and benefiting beings. Gampopa is the
author of a most famous book, The Jewel Ornament Of Liberation, and
many others. His collected works comprise three or four volumes.
29
Zhang Drowae Gönpo. The Golden Rosary lineage heir of Gampopa
was the First Karmapa, Düsum Khyenpa.
30
The First Karmapa
Düsum Khyenpa (1110 - 1193)
“In the future, you will be the buddha named Drukpa Sengge, In the present, you nurture all
realms through many emanations.
Lord of dharma, ruler of the teachings of the practice lineage,
Düsum Khyenpa, we supplicate at your feet. ”
—from Supplication To The Karmapas
Early Years
31
continued his education with other Buddhist teachers of the region. First
Teachers
At the age of thirty, he received teachings from Gampopa, the heart son
of the greatest yogi in Tibetan history, Milarepa. Düsum Khyenpa first
trained in the foundation practices of the Khadampa tradition and,
following that, in the general philosophy of the sutras. This training in the
basis of all Buddhist traditions established a pattern for all future Kagyu
followers by demonstrating the importance of establishing a correct basis
of knowledge. This is true even when engaging in the most powerful of
advanced vajrayana practices. Düsum Khyenpa also received and unified
the lineage teachings he received from Rechungpa and other students of
Milarepa.
32
the manifestation of this seemingly miraculous activity, to create a great
sense of wonder and faith in their students. All the Karmapas have since
been known for their ability to inspire, through their simple presence, this
profound sense of wonder and faith in the reality of the accomplishment
which is the fruition of the Buddhist path.
The principal student who held the lineage of the Golden Rosary from
the First Karmapa was Drogon Rechen.
33
Drogon Rechen
(1148-1218)
When he reached the age of fifteen, his teacher, Zangri Repa, passed
into parinirvana. Before his passing away, Drogon Rechen was advised
to find the disciples of Milarepa's lineage, receive the full lineage
transmission, and practice hard so that he could become a great master in
this tradition. In accordance with this, he studied and practiced under
many Kagyu masters as well as with Dzogchen masters. Although he
attained great qualities of samadhi he still was not fully satisfied.
Deciding to leave his home to develop his practice further, he started a
journey to Kham, in eastern Tibet, through Kongpo. On his way, he met
and received many teachings - from Thöpa Samdrup, he received the
complete transmission of the Chöd lineage; from Ngari-pa, he received
Vajrapani and Vajrasaddhu; from Nyalpa Josey, he received Peaceful
and Wrathful Manjushri and Mahakala. He established eighteen Tantric
seats and many great practitioners have been produced as a result.
34
Drogön Rechen mastered the prana and nadhi practices at this point,
and a little bit of pride in his accomplishment developed. Upon hearing
the fame of the First Karmapa Düsum Khyenpa, who was living at
Kampo Nenang, Drogön Rechen decided to meet him. He simply wished
to pay Düsum Khyenpa his respects, but had no intention of studying
with the Karmapa. The First Karmapa told Drogon Rechen, when they
first met, "O young tantric practitioner, you can go and study with my
students." Drogön Rechen asked "what kind of students do you have?"
Karmapa replied "Deuchung Sangye, Baltsa Takdelwa, and so on."
Drogon Rechen first went to see Deuchung Sangye who directed him to
Baltsa Takdelwa. When he went to the cave of Takdelwa, he saw a huge
tiger sleeping there and he ran back with great fear. Deuchung told him to
go back again and when he did, he saw a little pond in the cave. He
circumambulated the water and threw some pebbles in it and left. When he
was told to go back and went, he saw an old yogi who had those pebbles
he threw on his lap.
At that time, he thought "if the students are like this, it is unnecessary to
point out how great must be their teacher's realization and achievement!"
Making a strong commitment, he practiced under their direction for seven
years and completely settled his practice and realization. Drogon Rechen
became one of the most important heart disciples of the First Karmapa.
He was fully ordained as a monastic at the age of thirty-seven and
received the name Sönam Drakpa. He received the full Kagyu
transmission from the First Karmapa for three more years, and became
the lineage-holder. When Karmapa traveled back to Central Tibet,
Drogön Rechen stayed behind in the Kham region and continued the
activities of the Karmapa and the lineage at the seats of Karma Gön and
Kampo Nenang. At the age of 70, he passed into parinirvana on the
25th day and many relics arose from the cremation.
35
His principal disciple and the Kagyu lineage holder was Pomdrakpa
Sönam Dorje.
These details about Drogon Rechen are compiled from Pawo Tsuklak
Trengwa's Feast For Scholars (chos 'byung mkhas pa'i dg'a ston),
Beijing edition, vol. 2, pp. 873-877. May this be virtuous!
Pomdrakpa
(1170 - 1249)
36
each hold this lineage. He also predicted that Pomdrakpa's activities
would flourish, and the lineage would prosper even more during the time of
his disciples and afterwards in the future. During that time, Pomdrakpa
saw his teacher as the Buddha Shakyamuni surrounded by countless
Buddhas. This is said to be the auspicious sign of becoming the main
lineage holder.
These details about Pomdrakpa are compiled from Pawo Tsuklak Trengwa's Feast
For Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition, vol. 2, pp. 877-880.
May this be virtuous!
37
CHAPTER FOUR
“Mastering the yidam, you gained control over the world of appearance.
You tamed the haughtiness of the tirthika emperor of Mongolia,
And conquered the energy of fire, water, poison, weaponry and demons.
Karma Pakshi, we supplicate at your feet.”
—from Supplication To The Karmapas
A Child Prodigy
38
Born in Kyil-le Tsakto in eastern Tibet to a noble family of yogins, the
young boy was named Chözin by Khache Panchen. He was a child
prodigy who already had a broad understanding of Buddhist philosophy
and practice before the age of ten.
The second Karmapa spent much of the first half of his life in meditation
retreat. He also visited and restored the monasteries established by the
first Karmapa. He is famous for having introduced the melodious
chanting of the Om Mani Padme Hung, the mantra of compassion, to the
Tibetan people.
39
Over the next ten years the Karmapa traveled widely in China, Mongolia
and Tibet and became a teacher of the greatest renown. He was
particularly honored by Munga Khan, Kublai's brother, the Mongol ruler
at that time. The Karmapa was presented the Great Golden Seal of
"Ti shro."
After Munga's death, Kublai became the Khan and ruled a vast empire.
However, harboring resentment against the Karmapa for his refusal to
stay in the court of Kublai and due to his perception that the Karmapa
had paid more attention to the Munga Kahn many years before, Kublai
Kahn ordered the apprehension of the Second Karmapa. The
Karmapa thwarted each attempt to capture, or even kill him, despite the
overwhelming forces sent against him. As the Karmapa continually
responded to force with compassion, Kublai Khan eventually had a
change of heart. As time passed, gradually Kublai Khan came to regret
his actions against the Karmapa, and eventually approached him,
confessing his misdeeds, and requesting Karma Pakshi to teach him.
The histories record that the Second Karmapa composed over one
hundred volumes of texts, which once were enshrined at the monastic
library of Tshurphu monastery in Central Tibet.
40
Before passing away into parinirvana, Karma Pakshi told details
concerning the next Karmapa's birth to his main disciple, Orgyenpa.
Orgyenpa
(1230-1312)
41
Among countless students, he had four renowned sons — two brothers of
Nyedowa, Chöje Kharchuwa of Yazang, and Jamyang Sönam Öser of
Langkhor; as well as eight close sons, four supreme ones, and many other
scholars and yogis of Tibet and India. However, his main disciple and
lineage holder was the Third Karmapa, Rangjung Dorje.
These details about are compiled from Pawo Tsuklak Trengwa's Feast For
Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition, vol. 2, pp. 913-918.
May this be virtuous!
42
The Third Karmapa
Rangjung Dorje (1284 - 1339)
“Through your miraculous ability in commenting on the many sutras and tantras,
You reveal the heart meaning to the diverse host of beings,
Vastly propagating the teachings of the great siddhas.
Rangjung Dorje, we supplicate at your feet.”
—from Supplication To The Karmapas (full text)
Rangjung Dorje, the Third Karmapa, learnt and mastered nearly all of the Buddhist
teachings brought to Tibet from India
43
prepared for his visit on the basis of a prescient dream. Orgyenpa
recognized the child as the reincarnation of Karma Pakshi, and gave him
the Vajra Black Crown and all the possessions of the second Karmapa.
44
Tradition of Astrology, and which forms the basis for the calculation of
the Tibetan calendar in the Tsurphu system. He also studied and
mastered medicine, which is in part related to astrological studies in the
Tibetan system.
Over the course of his life, Rangjung Dorje also wrote many treatises,
including the universally renowned Profound Inner Meaning (Zab mo
nang don), one of the most famous Tibetan treatises on Vajrayana.
Among his many disciples, some of the main ones were Khedrup Drakpa
Senge, Dolpopa, Yakde Panchen, and many others, and in particular the
one who was to become the next lineage holder, Gyalwa Yungtonpa.
Gyalwa Yungtönpa
(1296-1376)
Gyalwa Yungtön Dorje Pal, was born into a family of Nyingma tantric
practitioners at Tsongdu Gurmo, in Southern Tibet, in the Wood
Snake year. He was named Dorje Bûm. From an early age, he started to
study the five sciences and developed incomparable knowledge in sutra
and tantra. Most of his studies were at Shalu. He received the Do-gyu-
sem-sum, teachings on Mahayoga, Anuyoga, and Atiyoga of Dzogchen
from Zur Champa Senge. He then received the Yamantaka cycle of
teachings and abhisheka from Shangpa Shakbum. He studied and
practiced hard under many masters and became one of the most
respected and renowned teachers of the time.
45
Gyalwa Yungtönpa made great contributions of material offerings to
Sakya, Trophu, Shalu, and Sangphu. At the request of his mother, he
accepted a consort and when the first child was born he asked permission
from the family and received monastic ordination. He was named Dorje
Pal. He then met the Third Karmapa Rangjung Dorje and received all
the key instructions and transmissions of the lineage in full and attained
highest realization. He practiced in Tibet and also in Paro, Bhutan for
years.
Among countless students, his main disciple and lineage holder was the
Fourth Karmapa, Rolpe Dorje.
Pawo Rinpoche said that there are short and longer versions of
autobiographies of this master.
These details about Gyalwa Yungtönpa are compiled from Pawo Tsuklak
Trengwa's Feast For Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition,
vol. 2, pp. 948-950. May this be virtuous!
46
The Fourth Karmapa
Rolpe Dorje (1340 - 1383)
47
the mantra as soon as he was born. At the age of three, he announced
that he was the Karmapa.
An Auspicious Meeting
During his return to Tibet from China, Rolpe Dorje gave upasaka, lay
ordination, to a very special child whom he named Kunga Nyingpo. Rolpe
Dorje predicted that this child, from the Tsongka region, would play an
important role in the Buddhism of Tibet. The child was to become known
as the great master Tsongkhapa, the founder of the Gelugpa school.
48
on cloth, and five hundred workers completed the cloth painting of the
Buddha and founders of the mahayana after laboring for over a year.
Khachö Wangpo
(1350-1405)
Khachö Wangpo was one of the first lineage teachers to record some of
the key instructions put into writing. His collected works were recorded
as having eight volumes.
49
At the age of Fifty six, Wood Rooster Year, he passed away into
parinirvana with many wondrous signs of realizations.
50
The Fifth Karmapa
Deshin Shekpa (1384 - 1415)
“By showing your major and minor marks, you instill in us lucid faith.
You are the tathagata who is guru to the beings of the three realms,
Fulfilling the needs of fortunate ones through supreme siddhi.
Deshin Shekpa, we supplicate at your feet. ”
—from Supplication To The Karmapas
51
The fifth Karmapa was born in the Nyang Dam region of southern
Tibet to yogin parents. During the pregnancy, they heard the recitation
of the Sanskrit alphabet and the Om Ah Ham mantra. Soon after birth,
the infant sat upright, wiped his face, and said: "I am the Karmapa - Om
Mani Padme Hung Hri."
When the child was brought to Tsawa Phu in Kongpo, Khacho Wangpo
immediately recognized him as the incarnation of Rolpe Dorje, and
presented him with the Black Hat and other possessions of the fourth
Karmapa. He went on to give the Karmapa the full cycle of Kagyu
teachings, and the Karmapa soon completed his traditional training.
The emperor achieved some realization, and had a vision in which he saw
the wisdom Vajra Crown above Karmapa's head. So that all beings might
benefit from seeing something of this transcendent aspect of the
Karmapa, the emperor commissioned the creation of a physical replica of
52
the wisdom Vajra Crown, which he saw as a black hat. He presented it to
his guru, requesting him to liberate those who saw it by wearing the crown
on special occasions. This was the beginning of the Vajra Crown (or
Black Crown) ceremony. The emperor also offered Karmapa the
highest-ranking title: "Ta Bao Fa Wang," (Great Precious Dharma
King) with a golden seal.
Realizing that he would die at a young age, he left indications of his future
rebirth and passed away into parinirvana at the age of 31. In the ashes of
his cremation fire were found relics, naturally-formed images of many
Buddhas.
53
realization of the absolute reality and became one of the supreme
meditation masters of the time.
Pawo Rinpoche said that the Sixth Karmapa Thongwa Dhonden wrote
Ratnabhadra's biography but it was not available at the time of Pawo
Rinpoche. So, here is the brief version as recorded by Pawo Rinpoche.
These details about Ratnabhadra are compiled from Pawo Tsuklak Trengwa's
Feast For Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition, vol. 2, pp.
1022-03. May this be virtuous!
54
The Sixth Karmapa
Thongwa Dönden (1416 - 1453)
55
The sixth Karmapa was born in Ngomtö Shakyam, near Karma Gön in
eastern Tibet, to a family of devoted yogins. Shortly after his birth, while
his mother was carrying the young child, he suddenly became very excited
when their path crossed that of Ngompa Chadral, a student of the fifth
Karmapa. Ngompa Chadral asked the name of the child, who smiled and
replied "I'm the Karmapa." Ngompa Chadral cared for the infant for
seven months and then took him to Karma Gön.
56
Thongwa Dönden passed into parinirvana at the age of thirty eight
(1453).
These details about Bengar Jampal Sangpo are compiled from Pawo
Tsuklak Trengwa's Feast For Scholars (chos 'byung mkhas pa'i dg'a
ston), Beijing edition, vol. 2, pp. 1032. May this be virtuous!
57
Bengar Jampal Sangpo and other lineage masters. Later, he was
appointed as the General Secretary of the Karmapa. He offered his
service to the activities of Karmapa and the lineage. Paljor Dhöndrup is
the first incarnation of Gyaltsab Rinpoche.
These details about Goshir Paljor Dhöndrup are compiled from Pawo Tsuklak
Trengwa's Feast For Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition,
vol. 2, pp. 1031. May this be virtuous!
These details about Khachö Wangpo are compiled from Pawo Tsuklak Trengwa's
Feast For Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition, vol. 2, pp.
980-900. May this be virtuous!
58
The Seventh Karmapa
Chödrak Gyatso (1454 - 1506)
59
carried in the womb. At birth he spoke the Sanskrit mantra "AH
HUNG," a sanskrit mantra, which symbolizes the ultimate nature,
emptiness-luminosity. At five months of age, he said "There is nothing in
the world but emptiness."
60
Tashi Paljor
(1457 - 1525)
He became the principal teacher of, and passed on the full lineage
transmissions to, the Eighth Karmapa, Mikyö Dorje.
These details about Tashi Paljor are compiled from Pawo Tsuklak Trengwa's Feast
For Scholars (chos 'byung mkhas pa'i dg'a ston), Beijing edition, vol. 2, pp. 1200-
1205. May this be virtuous!
61
CHAPTER FIVE
THE TULKU SPEAKS
Thus, you are free of hesitation when elucidating the intended meaning of the scriptures.
Of interfering with this conduct, distractions had not the slightest chance.
Mikyö Dorje, we supplicate at your feet.”
—from Supplication To The Karmapas
62
Born in a small village called Satam, in the region of Kartiphuk of
Ngomchu, in eastern Tibet, to a family of devoted yogins, the eighth
Karmapa was said to have spoken the words "I am the Karmapa" at birth.
Upon hearing this report, Tai Situpa confirmed the child to be the new
Karmapa. He spent the next years at Karma Gön.
When he was five, a child in Amdo was put forward as the Karmapa. The
Karmapa's regent, Gyaltsab Rinpoche, set out from Tsurphu to
investigate the two children. However, on meeting Mikyö Dorje, he found
himself spontaneously prostrating and knew that he was the real Karmapa.
Tai Situ Rinpoche, along with Goshir Gyaltsab Rinpoche and other
students of the previous Karmapa, devised a test, which the child not only
passed but to which he was heard to say "E ma ho! Have no doubts, I am
the Karmapa." Goshir Gyaltsab Rinpoche enthroned him the following
year when he was six.
Mikyo Dorje studied with Sangye Nyenpa Tashi Paljor, Dulmo Tashi
Öser, Dakpo Tashi Namgyal, and Karma Trinleypa. He took the
essential Kagyu teachings from Sangye Nyenpa, Tashi Paljor. The
Karmapa received an invitation to China when quite young, but declined
on the ground that the Emperor would pass away before he could arrive,
a prediction that turned out to be true.
Mikyö Dorje was one of the most renowned of the Karmapas, a great
meditation master as well as a prolific and learned scholar, author of over
thirty volumes of work, including very significant commentaries on the
sutrayana treatises and pithy instructions on tantras. The eighth
Karmapa was also a visionary artist, to whom we owe the Karma Gadri
style of thangka painting- one of the major schools of thangka
63
composition. Mikyo Dorje also composed many sadhanas, practice
liturgies, and other devotional practices for the Karma Kagyu school.
The eighth Karmapa had many visions of the inseparability of his own
manifestations and those of Guru Rinpoche. Guru Rinpoche carries out
the activity of the Buddha himself, and is considered one of the ways in
which the Buddha accomplishes his enlightened activity. The eighth
Karmapa realized his prior manifestation was coincident with the Guru
Rinpoche manifestation activity of another historical Buddha,
Dipamkara, who according to Buddhist cosmology preceded Buddha
Shakyamuni in an era prior to the history of the current era. In Buddhist
cosmology, it is said there are to be 1000 such Buddhas, and hence the
Karmapa and Guru Rinpoche can both be said to be the activity-aspect
of all thousand Buddhas of our universe.
Könchok Yenlak
(1526-1583)
Könchok Yenlak was born in upper part of Kongpo called Kyen, in the
Wood Rooster year. The Eighth Karmapa, Mikyö Dorje, recognized
him as the fifth Shamar incarnation. He studied with the Eighth
64
Karmapa as well as with his student, Pawo Tsuklak Trengwa, and
became a great scholar and meditation master. He received the full
transmission of the Kagyu lineage and the Karmapa empowered him as
the lineage holder. Könchok Yenlak's collected writings number many
volumes. Shamar Könchok Yenlak recognized the Ninth Karmapa and
became his principal teacher. At the age of fifty nine, he passed into
parinirvana with many great signs of realization.
These details about Könchok Yenlak are compiled from Karma Gyaltsen's book
called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, p. 134.
May this be virtuous!
65
The Ninth Karmapa
Wangchuk Dorje (1556 - 1603)
As predicted by the eighth Karmapa, the ninth was born in the Treshö region of
eastern Tibet. He was heard reciting mantras in the womb during pregnancy and he,
66
too, sat cross-legged for three days soon after birth and declared he was the
Karmapa.
The ninth Karmapa also received an invitation to visit Sikkim and under
his guidance, established three monasteries in Sikkim: Rumtek, Phodong,
and Ralang. The Karmapa blessed and consecrated them from Tibet.
Rumtek subsequently became the seat of the Karmapas in India in the
early 1960's.
Like the eighth Karmapa, Wangchuk Dorje was also a creative author
and wrote many condensed commentaries on sutras and tantras, including
three mahamudra treatises: The Ocean Of Definitive Meaning,
Dispelling The Darkness Of Ignorance, and Pointing Out The
Dharmakaya. These treatises have played a major role in Tibet for the
teaching and transmission of mahamudra.
67
Chökyi Wangchuk
(1584-1629)
Chökyi Wangchuk was born in Drikhung area of Central Tibet and the
Ninth Karmapa enthroned him as the Sixth Shamar incarnation. From
an early age, he followed and studied with the Ninth Karmapa and
received the full transmission of the Kagyu lineage. He became one the
most renowned Panditas of the time, in Sutra and Tantra, composing
many commentaries.
He was the teacher of Desi Tsangpa, who ruled Central Tibet at that
time. He rebuilt the monastery in Kampo Neynang. He also traveled
extensively to China and Nepal. He taught Buddhism in the original
Sanskrit to the king, Laxman Naran Singh, in Nepal and to other
devotees. He eventually passed away in the mountains of Helambu,
Nepal. He passed on the lineage teachings to the Tenth Karmapa.
These details about Chökyi Wangchuk are compiled from Karma Gyaltsen's book
called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, p. 135.
May this be virtuous!
68
The Tenth Karmapa
Chöying Dorje (1604 - 1674)
“As that same being, you reveal the array of the great nirmanakaya
To supreme, middling and common disciples,
Insuring that all connections you make through being seen and heard are meaningful.
Chöying Dorje, we supplicate at your feet.”
—from Supplication To The Karmapas
69
As predicted, the tenth Karmapa was born in the Golok region, in the far
northeast of Tibet. He was recognized and enthroned by Shamar
Chokyi Wangchuk, from whom he received the full Kagyu transmission.
By the age of six, he was a better painter than his teachers, as well as a
gifted sculptor. Chöying Dorje anticipated the wars and political strife
that were soon to come, realizing that certain political interests in Tibet
would enlist the Mongol armies in the Gelugpa cause. Knowing he would
be forced out of central Tibet by the political strife, the tenth Karmapa
gave away most of his wealth to the poor and appointed Goshir
Gyaltsab his regent.
70
By this time the political landscape in Tibet had changed for good.
Ngawang Lobsang Gyatso, the fifth Dalai Lama, had become the
official ruler of Tibet, and this role of the Dalai Lamas would continue to
be filled by his successive incarnations.
Yeshe Nyingpo
(1631 - 1694)
Yeshe Nyingpo was born in Golok region of east Tibet and the Tenth
Karmapa recognized him as the Seventh Shamar incarnation. He was
extremely devoted to and followed the instructions of the Tenth
Karmapa Chöying Dorje. He received the full transmission of the Kagyu
lineage and had many signs of accomplishment in both Mahamudra and
Dzogchen meditation. Yeshe Nyingpo passed into parinirvana at the age
of sixty-four, the Wood Dog year.
These details about Yeshe Nyingpo are compiled from Karma Gyaltsen's book
called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, p. 136.
May this be virtuous!
71
The Eleventh Karmapa
Yeshe Dorje (1676 - 1702)
“As that same being, you manifest your kaya out of compassion
For as many eons as there exist beings to be tamed like us,
And bestow supreme great bliss the very instant you are recalled.
Yeshe Dorje, we supplicate at your feet. ”
—from Supplication To The Karmapas
Yeshe Dorje was born in the Mayshö region in east Tibet to a devoted
Buddhist family. Shamar Yeshe Nyingpo and Gyaltsab Norbu Sangpo
72
recognized him as the next Karmapa in accordance with the instructions
of the previous Karmapa. Yeshe Dorje went to central Tibet and was
enthroned at Tsurphu monastery.
Yeshe Dorje also located and identified the eighth Shamarpa, Paichen
Chokyi Dondrub, who became his close student and next lineage holder.
However, he was to be the shortest lived of the Karmapas. During his
precious but brief existence, he blended both the Kagyu and Nyingma
teachings. He passed into parinirvana, leaving a detailed letter
concerning his next incarnation with Shamar Palchen Chökyi Döndrup.
73
benefited many beings through his teachings. He passed away at the age
of thirty eight, in the Water Mouse year.
These details about Palchen Chökyi Dhondrup are compiled from Karma
Gyaltsen's book called kam tshang yab sras dang dpal spungs dgon pa, Szechwan
edition, p. 136-7. May this be virtuous!
74
The Twelfth Karmapa
Changchub Dorje (1703 - 1732)
75
where Shamarpa met with the young child and recognized him in
accordance with the previous Karmapa's prediction and instructions.
Chokyi Jungney
(1699 or 1700 - 1774)
76
1735. He was one of the most renowned scholars and meditation masters
of Tibet. One of his major activities was editing and seeing to the
printing of the woodblock editions of the Kagyur and Tengyur project of
the King of Derge. This production is now well-known around the world
as the Derge edition, which is considered as one of the best original
prints of these central texts of the Tibetan tradition. The activities of
Situ Panchen flourished widely and he restored or established
monasteries, retreats, and study centers all over Tibet and Jang.
Situ Panchen recognized and enthroned the 13th Karmapa and the next
incarnation of Shamar Rinpoche.
These details about Chokyi Jungney are compiled from Karma Gyaltsen's book
called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, pp. 85 - 88
/ 167 - 214. May this be virtuous!
77
CHAPTER SIX
TIBET IN CONFLICT
“With the great sun of vajra wisdom, you vanquish without remainder
The darkness of agitated mind,
Those forces that are the expressions of the degenerate age.
Düdül Dorje, we supplicate at your feet.”
—from Supplication To The Karmapas
78
consecration ceremony there. It is
said the grains were seen to shower
down from the heavens at the
monastery though located hundreds
of kilometres away.
In accordance with the prediction, the 13th Karmapa was born in Nyen
Chawatrong in southern Tibet. Found by Tai Situpa Chökyi Jungney,
the child was brought to Tsurphu. He was recognized at the age of four
and enthroned by Goshir Gyaltsab Rinpoche.
From the age of eight, Karmapa received full transmission and teachings
of the Kagyu lineage from his main guru, Tai Situpa. He also studied
with many great masters of the Nyingma and Kagyu lineages of the time,
such as Kathok Rigdzin Tsewang Norbu, Kagyu Trinley Shingta, Pawo
Tsuklak Gawa, and others.
At one point the famous Jo-kang temple, home of the Jo-wo image, was
threatened by rising flood waters. A prophecy from Guru Rinpoche had
foreseen this and predicted that only the Karmapa could do something to
stop it. Aware of the prophecy, the Lhasa authorities requested him to
come. Unable to leave Tsurphu immediately, he resolved the problem by
writing a special letter of blessing and invoking the compassion of
Avalokitesvara. Later, when he was able to come to Lhasa, the thirteenth
Karmapa offered a white scarf (kata) to the Jowo image, and it is said
that the arms of the statue changed position to accept it and have been
that way ever since. Dudul Dorjé was also asked to consecrate a distant
monastery. Remaining at Tsurphu, he threw blessing grains in the air at
the appropriate moment of the consecration ceremony. It is said that they
were seen to shower down from the heavens at the monastery in question
79
hundreds of kilometres away.
Düdul Dorje and Tai Situpa with Kathok Rigdzin Tsewang Norbu
recognized the Shamarpa's reincarnation, Chödrup Gyatso, the
younger brother of the fourth Panchen Lama, Palden Yeshe.
He passed into parinirvana and Situpa Pema Nyinchey became his
spiritual heir. He left behind the detailed prediction letter and
instructions on his next incarnation.
He gave the full transmission of the full Kagyu lineage to the Ninth Situ
incarnation, Pema Nyinje Wangpo.
80
Pema Nyinje Wangpo
(1774-1853)
Pema Nyinche Wangpo was born in Yilhung in east Tibet in the Wood
Horse year. The thirteenth Karmapa recognized him as the ninth
incarnation of Situ Rinpoche, with assistance of Shamar Chödrup
Gyatso, and Pawo Tsuklak Gawa. The Indian master Padmasambhava
predicted this incarnation of Situpa. He studied and practiced with many
masters and especially with his two principal teachers, the 13th Karmapa
and the 10th Shamar. He became a great scholar and meditation master
and his dharma activities flourished throughout the land. He established
many retreat centers, where he taught and greatly inspired many to
practice and teach the Kagyu meditation practices. It is recorded that he
his collected writings filled three volumes.
These details about Pema Nyinje Wangpo are compiled from Karma Gyaltsen's
book called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, pp.
88-89. May this be virtuous!
81
The Fourteenth Karmapa
Thekchok Dorje (1798 - 1868)
Theckchok Dorje was born in the village of Danang in the Kham region
of eastern Tibet. He was born in mid-winter, and the histories say that
flowers spontaneously blossomed and many rainbows appeared. The
baby recited the Sanskrit alphabet. He was recognized by Drukchen
Kunzig Chokyi Nangwa, the holder of the thirteenth Karmapa's letter
82
giving the details of his forthcoming reincarnation. He was enthroned and
later ordained by the ninth Tai Situpa. The Karmapa received
teachings and the lineage transmissions from Situ Pema Nyinche
Wangpo and Drukchen Kunzig Chokyi Nangwa.
Theckchok Dorje lived very simply and exemplified the ideal monk. He
was gifted in poetry and dialectics and participated in the ri-me (non-
sectarian) movement, whereby many noted scholars showed great interest
in each others' traditions and teachings. This exchange was particularly
intense between the Kagyu and Nyingma traditions, with the Karmapa
passing on teachings to Jamgon Kongtrul Rinpoche. Thekchok Dorje
received some tantras from the Nyingma visionary treasure-revealer
Chogyur Lingpa and those rituals were subsequently introduced into the
Tsurphu calendar.
Lodrö Thaye
(1813-1899)
Jamgon Kongtrul the Great, Lodrö Thaye, was born in the village of
Rong-gyap in Derge, in east Tibet. The coming of this great master was
prophesized by the Buddha Shakyamuni, in the Samadhiraja-sutra, as
well as by the Great Indian Vajra Master, Padmasambhava, in many of his
83
termas (hidden teachings, for later revelation). He studied and mastered
the teachings of the Buddha in general and tantrayana in specific
including the Bön religion of Tibet. Among his many teachers, his
primary teachers were the Fourteenth Karmapa, Situ Pema Nyinje
Wangpo, the Great Khyentse, and many other masters of the time. He
not only became one of the greatest masters and the lineage holder of
Kagyu School but of all four Schools of Tibetan Buddhism as well as
the Bön religion.
He became the principal teacher of and gave the full transmission of the
lineage to the Fifteenth Karmapa, Khakhyab Dorje.
These details about Lodrö Thaye are compiled from Karma Gyaltsen's book called
kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, pp. 100-118. May
this be virtuous!
84
The Fifteenth Karmapa
Khakyab Dorje (1871 - 1922)
“You are the single embodiment of all the life examples, qualities and activity
Of all infinite victorious ones combined.
Protector of the Land of Snows, Gyalwang Karmapa,
Blissful Khakhyab Dorje, we supplicate you.”
—from Supplication To The Karmapas
Born with the very auspicious circle of hair between the eyebrows (found
on the young Sakyamuni and known as one of the 32 marks of an
enlightened being), Khakyab Dorje spoke the mantra of Avalokiteshvara
85
at his birth in Sheikor village of the Tsang province in central Tibet. He
was recognized and enthroned by the Kyabgon Drukchen, Migyur
Wanggi Gyalpo along with Jamgon Kongtrul, Jamyang Khyentse
Wangpo, Terchen Chokgyur Lingpa, and Pawo Tsuklak Nyinchey.
Among many disciples, his closest students were Tai Situ Pema
Wangchok Gyalpo, Jamgon Kongtrul Palden Khyentse Öser, and
Beru Khyentse Lodro Mize Jampe Gocha.
86
Pema Wangchok Gyalpo
(1886 - 1953)
Situ Pema Wangchok later found, enthroned, educated, and offered the
full transmission of the Kagyu lineage to the Sixteenth Gyalwang
Karmapa, Rangjung Rikpe Dorje.
These details about Pema Wangchok Gyalpo are compiled from Karma
Gyaltsen's book called kam tshang yab sras dang dpal spungs dgon pa,
Szechwan edition, pp. 91-97. May this be virtuous!
87
He passed the innermost lineage of Mahamudra to the Sixteenth
Karmapa, Rangjung Rikpe Dorje.
These details about Palden Khyentse Öser are compiled from Karma Gyaltsen's
book called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, pp.
118-26.. May this be virtuous.
88
CHAPTER SEVEN
89
erudition and spiritual accomplishment,
the seat of the glorious Karmapa."
YOUTH
The Karmapa received first ordination and then bodhisattva vows from
the Tai Situpa and Jamgon Kongtrul Rinpoche, the two foremost
disciples of the Fifteenth Karmapa. Eventually, the Dalai Lama gave his
acknowledgement.
90
While still residing in Derge, when he was eight years old he received the
Vajra Crown and ceremonial robes of the Karmapa brought to him from
Tsurphu. On the way to Palpupng Monastery, he stopped to visit and
bless the Derge Monastic Publishing House, foreshadowing his
publication of the Buddhist cannon in India. T'ai Situ Rinpcohe
enthroned him as the Sixteenth Karmapa, Rangjung Khyabdak Rigpe
Dorje, by Tai Situpa. Tai Situpa then accompanied him on the long
journey to Tsurphu, the seat of the Karmapas in central Tibet, where
the new incarnation was greeted by Goshir Gyaltsab Rinpoche, Jamgon
Kongtrul Rinpoche and Nenang Pawo Rinpoche.
Soon after his arrival at Tsurphu, the sixteenth Karmapa was received
by the Thirteenth Dalai Lama who performed the "hair-cutting"
ceremony. While so doing, the Dalai Lama had a vision of the ever-
present wisdom-crown on the Karmapa's head.
After this ceremony the Karmapa was officially enthroned at his main
seat of Tsurphu, by Tai Situpa and the Head of the Drukpa Kagyu
school. He received the full Kagyu lineage transmissions from Tai
Situpa Pema Wangchok Gyalpo and Jamgon Kongtrul Palden
Khyentse Öser. The Sixteenth Karmapa then studied many sutrayana
texts with Gangkar Rinpoche and tantric teachings with Khyentse
Rinpoche. He received the mahamudra transmission from Jamgon
Kongtrul Palden Khyentse Öser, and many other great masters of the
time.
1941 - 1944
91
The 18-year old Karmapa returned to Tsurphu and between 1941 and
1944 spent much time in retreat. Tsurphu monastery was extended in size
during this period.
1944
1947
The Karmapa and his party continued their pilgrimage to Nepal, India,
and Sikkim (India), visiting the major places of the Buddha's life: Lumbini,
just inside Nepal where the Buddha was born, Benares (Varanasi)
where he first taught, and Bodhgaya, the place of Buddha's
enlightenment.
1948
1954
With His Holiness the Dalai Lama, H.H. the Sixteenth Karmapa and
other high lamas of Tibet visited China. The Sixteenth Karmapa
92
subsequently returned to Tibet, stopping along the way at many
monasteries in eastern Tibet.
1956
The Karmapa and party traveled to Sikkim and from there continued on
pilgrimage. H.H. the Dalai Lama, H.H. the Panchen Lama, and H.H.
the Karmapa visited India, at the invitation of the Mahabodhi Society of
India, to join in the celebration of the 2,500th anniversary of Buddhism.
During this trip, the Karmapa and his party revisited the holy sites of
India as pilgrims.
During this visit, the Karmapa strengthened his ties to his disciples Tashi
Namgyal, the King of Sikkim, and Ashi Wangmo, the Bhutanese
Buddhist princess. The King of Sikkim invited him to visit Rumtek, a
monastery in Sikkim that the ninth Karmapa had founded at the end of
the 16th century. His Holiness was unable to accept his invitation at that
time but said that he would go there in the future, when it would be
needed.
1959
93
weeks, the party arrived safely in northern Bhutan, where the most senior
Bhutanese government officials received them.
The Karmapa and his party left Gangtok for Rumtek shortly after the
Choegyal extended his offer to settle in Rumtek. Although Rumtek
monastery had been established many centuries earlier by the ninth
Karmapa, by 1959 it lay almost in ruins. The area around Rumtek was
also undeveloped and had no facilities for supporting the Karmapa and
his party. The Karmapa, teachers and community lived in temporary
quarters for many years, while His Holiness gathered resources to begin
construction of new facilities to support his monastic seat and the lay
people surrounding the monastery.
1962
94
1966
1974
H.H. the Sixteenth Karmapa set out on his first world tour, visiting the
United States, Canada, and Europe. Accompanied by other teachers,
a full entourage of monks and other staff, he performed the Vajra Crown
ceremony in the Western hemisphere for the first time, gave
empowerments, and dispensed dharma advice.
1975
In mid-January, H.H. the Sixteenth Karmapa flew to Rome and met with
His Holiness the Pope Paul VI.
1976-77
His Holiness the Sixteenth Karmapa again traveled to the West for a
more extended visit, follwed by a wide-ranging world tour. He visited
religious centers in four continents and met heads of state, heads of
religion, elders of many traditions and people from the world of arts.
1960's - 1970's
95
The Karmapa was given a palace and a large piece of land upon which to
establish a major monastery by the royal family of Bhutan. The Karmapa
strengthened his ties with Bhutan over these early decades.
1979
On November 28th, H.H. the Sixteenth Karmapa laid the ground for
the construction of Karmae Dharma Chakra Centre southeast of New
Delhi, at a ceremony attended by the President and Prime Minister of
India. The Centre was envisioned as a study, meditation, and translation
center .
1980-81
In May 1980, His Holiness the Sixteenth Karmapa began his last world
tour, travelling through Greece, England, the United States, and
Southeast Asia. During this tour, H.H. gave teachings, Vajra Crown
Ceremonies, empowerments, interviews, audiences, and engaged in many
beneficent activities.
96
Dec. 21, 1981
97
The Seventeenth Karmapa
Ogyen Trinley Dorje (1985 - )
Prior to the birth of the first Karmapa, the arrival of a Buddhist master
who would be known as the Karmapa had been prophesied by the historic
Buddha Shakyamuni and the great tantric master of India, Guru
Padmasambhava. Throughout the centuries, Karmapas have been the
central figure in the continuation of the vajrayana lineage in general and
Kagyu lineage in particular, and have played a very important role in the
preservation of the study and practice lineages of Buddhism.
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Birth and Early Years of the 17th Karmapa
In 1985 a male infant was born into a nomad family in the Lhatok region of
Eastern Tibet. In the months prior to his birth, his mother had wonderful
dreams during her pregnancy. On the day of his birth, a cuckoo landed on
the tent in which he was born, and a mysterious conch-like sound was
heard by many throughout the valley in which the family of the infant lived.
The young nomad was called Apo Gaga. While his early years seemed,
to his family, full of blessing, Apo Gaga did not talk of any connection to
the Karmapas. However, in 1992, he asked his family to move the
location of their nomadic home to another valley, and told them to expect
a visit from traveling monks. Soon after setting up their home in the new
location, followers of the Sixteenth Karmapa came to that valley
pursuant to the secret instructions of the Sixteenth Karmapa, contained
in his letter of prediction. The birth and the other details of Apo Gaga's
life matched the predictions of the letter. Apo Gaga was discovered to
be the Seventeenth Karmapa, Ogyen Drodul Trinley Dorje.
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the details of His Holiness's birth. Since these predictions were to be
fulfilled in themselves without recognition by any other master, it is
traditionally said that the Karmapa is "self-recognized."
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recognized the rebirth of reincarnate teachers, including such eminent
teachers as Pawo Rinpoche, Jamgon Kongtrul Rinpoche and the
Dabzang Rinpoche.
His Holiness the Gyalwang Karmapa meets His Holiness the Dalai Lama for the
first time upon his arrival in Dharamsala on January 5, 2000
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he arrived, to the great surprise and overwhelming joy of the world, in
Dharamsala, India, where he was met by His Holiness the Fourteenth
Dalai Lama. He received refugee status from the government of India in
2001.
Information about His Holiness's extensive activities since his arrival and
his current schedule are also available at www.kagyu.org. An index of
activities in India provides chronological links to detailed information
about His Holiness's travels.
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CONCLUSION
Buddhism has many faces, traditions and practices. But ultimately, they
all stretch back to the teachings or words of the historical Buddha,
Shakyamuni, and the realizations that he experienced 2560 years ago in
Bodgaya, India. And as the written word can be translated in many
different ways, and each word can have many literal translations, over time,
meanings can be distorted and erroneous practices can arise.
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and practice what was introduced for the next 12 years. Then, having
gained insight into the unltimate nature of reality and mind, the
practitioner would return from solitary retreat and begin to teach.
The other tradition stresses practice before theory, where theory arises
from experience itself. The lineage of understanding that arises in this
tradition is supported by just enough theory to push deeper while
maintaining experience as the leading edge. This approach is direct and
ideal for people who don’t have years to spend in study or in solitude.
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When we reach the high plateau of Asia, in Tibet and Mongolia, we find
the practices of the more esoteric level of Buddhism, or Vajrayana,
solidly in place. These teachings and practices are only around today
because of the intense dedication of the practioners to the strict
discipline of practice and maintaining the continuity (skt. Tantra) of
instruction from one generation to the next.
I for one, am in gratitude for those who came before me and those who
currently hold the lineage stream of such profound philosophical and
spititual realizations, and humbly supplicate them all to continue teaching
so that all sentient beings may benefit from their wisdom.
Additionally, I would like to dedicate the merit so that all may obtain
omniscience and learn to defeat the enemy, wrong actions that arise from
our deludedminds. Then from the stormy seas of birth, old age, sickness
and death and the rocky existence of samsarice suffering, may the merit
generated by this book free all beings.
Tashi Dalek!!
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