The History of the Sixteen Karmapas

The History of the Sixteen Karmapas of Tibet K A R M A

T H I N L E Y

The History of the Sixteen Karmapas of Tibet


The Fourth Karma Thinleypa Edited with an essay by David Stott Illustrated by Namkha Tashi Foreword by Chogyam Trungpa Introduction by Reginald ! Ray

1980 Prajna

Press BOULD!

Prajfta Press Great Eastern Book Company P.. Box !"# Boul$er% Colora$o &'(') *#+&' ,orbu Publi-ations SB, '/&"""(/"#)/+ Printe$ in the 0nite$ States of 1meri-a Library of Congress Cataloging in Publication Data

Karma Thinley% 2ama 3an4-hhim. The history of the sixteen Karmapas of Tibet. #. Kar/ma/pa lamas5Tibet5Bio4raphy. !. Kar/ma/pa 6Se-t75History. . Stott% 8a9i$ ##. Title. B:")&!.+.1!K!&; !+<.(*)#*'+!! &'/#"+ SB, '/ &"""(/"#)/+

"O#T#TS

Foreword "re#ace ntro$u-tion The Histori-al an$ Theoreti-al Ba-k4roun$ #.Karmapa 8usum Khyenpa !.Karmapa Karma Pakshi (.Karmapa =an4jun4 8orje <.Karmapa =olpe 8orje ;.Karmapa 8e>hin She4pa ).Karmapa Thon4?a 8on$en ".Karmapa Cho$ra4 Gyatsho &.Karmapa @ikyo 8orje

vii viii # !# <# <" ;; )# "# "+ &( &+

+.Karmapa 3an4-huk 8orje #'.Karmapa Choyin4 8orje ##.Karmapa Aeshe 8orje #!.Karmapa Chan4-hub 8orje #(.Karmapa 8u$ul 8orje #<.Karmapa The4-ho4 8orje #;.Karmapa Khakhyab 8orje

+" #'( #'+ ##( ##" #!# #!;

$O!%O!D

THE P=1CTC,G 2,E1GE of the Ka4yu tra$ition remains the -ro?n je?el of the -ontemplati9e Bu$$hist ?orl$. The examples an$ life styles of 4reat tea-hers of this tra$ition ha9e inspire$ -ountless pra-titioners% su-h that their li9es -oul$ be further $e9ote$ to me$itati9e $is-iplines. The Karmapas are parti-ularly the 4reat pillars of the Ka4yu tra$ition% ?ho ha9e enable$ the pra-ti-in4 linea4e to -ontinue in spite of politi-al% so-ial an$ e-onomi- obsta-les. Karma Thinley% =inpo-he% is a 9ery -lose frien$ an$ stu$ent of mine.  appre-iate his insi4ht an$ ?is$om in re9ealin4 to us the true stories of the linea4e of the Karmapas. ,o $oubt this book ?ill benefit its

rea$ers they shoul$ rea$ it ?ith inspiration an$ $e9otion.  remain a ser9ant an$ propa4ator of the Ka4yu tra$ition% Cho4yam Trun4pa

ajra-arya the enerable Cho4yam Trun4pa% =inpo-he Boul$er% Colora$o !# February #+&'

P!$&" $$

The teachings o# the %armapas will last as long as the teachings o# a thousand &uddhas . ”

5Karma Pakshi

THE G=E1T TERT'N( Cho4yur 2in4pa% pre$i-te$ that the sixteenth or se9enteenth Karmapa ?oul$ one $ay -ross the o-ean. True to his pre$i-tion the tea-hin4s of the sixteenth Karmapa ha9e sprea$ to rea-h the 3estern -ontinent. n fa-t% Gyal?a Karmapa has no? tra9ele$ t?i-e aroun$ the ?orl$ an$ 4i9en tea-hin4s an$ initiations to many follo?ers an$ establishe$ numerous Ka4yu -enters. n Tibet there ?ere nine Bu$$hist se-ts that follo?e$ the tea-hin4s of the hmayana% mahayana an$ va)rayana* Gelu4pa% foun$e$ by the @anjusri emanation% Tson4khapa ,yin4mapa% foun$e$ by ajra-arya Pa$masambha9a% Kin4 Trison4 8etsun an$ 1bbot SantarakDita Ka$ampa% foun$e$ by 1tlsa an$ Gyal?a 8romtonpa Sakyapa% foun$e$ by 8ro4mi 2otsa?a an$ Kon-ho4 Gyalpo Ka4yupa% foun$e$ by ,aropa an$ @arpa 2otsa?a Cho$ 6Cuttin4 Throu4h E4o7% foun$e$ by the la$y siddha( @a-hi4 2abkyi 8ronma Shijay 6Pa-ifyin4 Sufferin4**7% foun$e$ by 8ampa San4ye Shan4pa Ka4yu% foun$e$ by Khyun4po

,aljor an$ the 0r4yen ,yen$rup% foun$e$ by the mahasiddha an$ pandita( 0r4yenpa =in-hen Pal. 1t present sur9i9in4 in stren4th are the Gelu4pa% Sakyapa% Ka4yupa an$ ,yin4mapa. 1ll follo? the same basi- tea-hin4s of Bu$$hism brou4ht from n$ia to Tibet at the pri-e of 4reat material an$ human resour-es o9er the -enturies. Basi-ally all of these se-ts are hol$ers of va)rayana transmissions from ajra$hara an$ passe$ $o?n to the 4uru. The lama is in fa-t a manifestation of ajra$hara an$% therefore% of 9ery 4reat importan-e. That is ?hy in the past Tibetan Bu$$hism has been referre$ to by some as lamaismThe term refers to this aspe-t of Tibetan Bu$$hism. f you stu$y one se-t then you ?ill un$erstan$ all se-ts. There are no important $ifferen-es in their tea-hin4s. 1 Tibetan pro9erb says that ?hen you -ast a flo?er into the mant#ala( the $eity it lan$s on is yours. Similarly

?hi-he9er linea4e you first meet an$ take tea-hin4s from be-omes most important to you. Aou must learn its tea-hin4s -orre-tly an$ re-ei9e the transmission of the linea4e. t is also important to kno? the history of the linea4e. There are many books on the li9es of the Karmapas ?ritten in Tibetan. :uite often people ha9e aske$ me to retell the life stories of the Karmapas.  am not able to $o somethin4 ne? that ?oul$ be better than existin4 histories but some of these ?ere ?ritten -enturies a4o an$ are not -omplete. ut of se9eral books  -olle-te$ stories from ea-h life an$ translate$ them into En4lish ?ith the help of Stanley Fefferman an$ ohn @-Cann. The manus-ript ?as then e$ite$ by ampa Thaye 68a9i$ Stott7% ?ho is en4a4e$ in Ph.8. resear-h at the 0ni9ersity of @an-hester. ,amkha Tashi 6Christopher Bani4an7 $i$ the illustrations% after the most famous paintin4s of the Ka4yu linea4e% the ?ork of Karshu Gonpo 8oije% brou4ht by San4ye ,yenpa =inpo-he from Kham as a 4ift to the sixteenth

Karmapa. n the 3est there are many Ka4yu lamas an$ stu$ents. 1s a 4ift to those intereste$ in the Karma Ka4yu linea4e an$ $e9ote$ to Gyal?a Karmapa ?e ha9e -olle-te$ an$ translate$ stories of the first sixteen Karmapa in-arnations.  hope this book helps to intro$u-e an un$erstan$in4 of the stu$y an$ trainin4 of the bodhisattva an$ of ho? the linea4e has been transmitte$ from the be4innin4 up to no?. Ea-h Karmapa has ha$ a sli4htly $ifferent effe-t as a bodhisattva in or$er to help sentient bein4s. 3hate9er merit 4aine$ from ha9in4 $one this is $e$i-ate$ to our ?orl$ family5that it mi4ht ha9e pea-e% happiness% free$om from si-kness% ?ar an$ star9ation an$ the -omplete a-hie9ement of enli4htenment an$ the bodhisattva state.

Introduction

THE BG=1PHES -ontaine$ in this 9olume may strike the rea$er as stran4e% to say the least. They -ome from the alien an$ seemin4ly impenetrable ?orl$ of me$ie9al Tibet. They are -ast in the psy-holo4i-al an$ literary i$iom of a -ountry an$ -ulture ?hi-h% more than any other% ha9e symboli>e$ for the 3estern ?orl$ e9erythin4 that is in-omprehensible% bi>arre an$ fantasti-. n mo$ern times% Tibet has -ome to represent the mirror opposite of the experien-e ?e as 3esterners ha9e of our ?orl$. n approa-hin4 these stories then% one may ?ell ask% ?hy botherI 3hat possible 9alue -an su-h tales ha9e for us 3esternersI The ans?er ?oul$ seem to $epen$ a 4reat $eal on the rea$er.

Certainly% on the most superfi-ial le9el% ?e -an rea$ these stories as fan-iful tales. 1s ?e ha9e ?ith the reli4ious literature of other non/ 3estern peoples% ?e -an rea$ these bio4raphies for the play of ima4ination they allo?. 3e -an look to them for intimations of another ?orl$ an$ for the entry they pro9i$e into realms of ma4i- an$ mystery that or$inarily elu$e us in our $ay to $ay li9es. 1s psy-holo4ists an$ stu$ents of -ulture ha9e su44este$% this is no insi4nifi-ant fun-tion. Far from bein4 pure entertainment% stories of this kin$ -an pro9i$e nee$e$ relief from the -laustrophobia of the -ompletely familiar an$ unextraor$inary ?orl$ ?e too often experien-e. f ?e ?ant to 4o further% ?e may fin$ somethin4 more in these stories. 1s -ultural anthropolo4ists in this -entury ha9e sho?n% stories su-h as these from non/3estern spiritual tra$itions are more than expressions of fantasy. They embo$y forms of experien-e an$ expression of the -ulture from ?hi-h they -ome. n this 9olume ?e are -onfronte$5

in some 9ery real sense5?ith ?hat the ?orl$ of the tra$itional Tibetan ?as like. 3e may fin$ the atmosphere% e9ents an$ people $epi-te$ in these bio4raphies rather sin4ular an$ unlikely% but in fa-t they represent the natural state of affairs in me$ie9al Tibet. These stories pro9i$e a ?in$o? into this me$ie9al ?orl$ ?ith its pe-uliarly Tibetan i$ioms% 9alues an$ interests. f -ourse% to 4ain some intuition into this ?orl$ an$ to be4in to appre-iate it% ?e nee$ to put asi$e for a moment our 3estern -anons of ?hat is real an$ ?hat is not. But in this $ay an$ a4e% su-h a suspension of ju$4ment is not as har$ as it use$ to be. 1n$% the re?ar$ of seein4 ho? $ifferently the ?orl$ -an be experien-e$ in other -ultural -ontexts ?oul$ seem to be ?ell ?orth the effort. Cultural anthropolo4y stops at this point of appre-iation% but one -an 4o further% an$ this lea9es us ?ith the most $iffi-ult of issues. The oft Juote$ line from =u$yar$ Kiplin4% East is East an$ 3est is 3est an$ ne9er the t?ain shall meet% # is more than an aphorism. t is a fun$amental

assumption an$ presupposition that is $eeply roote$ in 3estern -ons-iousness. 1nyone ?ho ?orks in the fiel$ of non/3estern reli4ion as anthropolo4ist or orientalist is a-utely a?are of the 4eneral paranoia existin4 in our -ulture of non/3estern peoples an$ tra$itions. n lookin4 at non/3estern tra$itions this is best exemplifie$ by the s-holarly attempt to maintain obje-ti9ity by unot 4ettin4 too -lose or -ompromisin4 ones i$entity as a 3esterner. E9en C. G. un4% for all of his appre-iation of non/3estern spirituality% freJuently expresse$ his fear that too intimate a -onta-t ?ith non/3estern tra$itions ?oul$ lea$ to an unhealthy reje-tion of our i$entity as 3esterners. The ex-esses an$ ina--ura-ies of pseu$o/ 1sian -ultists in this -ulture ?oul$ seem to justify this 3estern paranoia of 1sian spirituality. Ho?e9er% these t?o approa-hes5that of the s-epti-al s-holar ?ho reje-ts su-h intima-y out of han$ or that of the -ultist ?ho thinks he -an be-ome a Hin$u or a Tibetan5both fail to explore the really interestin4

an$ si4nifi-ant Juestion. 8oes the kin$ of spiritual ?orl$ $es-ribe$ in% for example% the Tibetan reli4ion of these bio4raphies exist solely an$ ex-lusi9ely ?ithin the Tibetan frame of referen-eI r $oes it ha9e some impli-ation beyon$ that% ?hi-h tests the boun$aries of our 3estern experien-eI n other ?or$s% $o the psy-holo4i-al an$ spiritual limits of our 3estern reality inhere ne-essarily in the 9ery make/up of oursel9es an$ our -ulture or are they to some extent self impose$I This is the most basian$ fun$amental of Juestions% an$ ho? ?e ans?er it ?ill $etermine the ?ay in ?hi-h ?e rea$ these stories% an$ ?hat ?e fin$ in them.

The Visions of the Karmapas The bio4raphies that follo? are not easy to rea$% an$ a fe? 4ui$elines are ne-essary to orient the rea$er to their style an$ -ontents. To be4in

?ith% these are not bio4raphies in our mo$em 3estern sense of the ?or$. 1ll bio4raphies are sele-ti9e% base$ on a parti-ular 9ie? of ?hat is si4nifi-ant. 0nlike most mo$ern 3estern bio4raphies ?hi-h $epi-t primarily se-ular e9ents% the bio4raphies of the Karmapas -on-ern a -ertain fun$amental $imension of Tibetan life% namely the -onne-tion bet?een man an$ the $i9ine5their relationship% their tensions an$ their -ommuni-ation. To say this is not to say mu-h% unless ?e reali>e that these stories a-tually re-ount the ?ay in ?hi-h the life ?as experien-e$ in tra$itional Tibet% parti-ularly by fi4ures su-h as the Karmapas. For these in$i9i$uals% the main threa$ runnin4 throu4h their li9es% ?as their intera-tion ?ith the spiritual ?orl$. 1n$ the -entral moments in this intera-tion ?ere their 9isions. ne -oul$ ?ell say that to tell the story of the si4nifi-ant e9ents in the life of a Karmapa is to re-ount those 9isions% ?ith the un$erstan$in4 they embo$y an$ the a-ti9ity they pro$u-e. n fa-t% it is those 9isions that form the main subje-t matter of these bio4raphies.

This bein4 so% somethin4 shoul$ be sai$ about these spiritual experien-es an$ the ?ay in ?hi-h they pro9i$e the foun$ation of the Karmapa bio4raphies. 1--or$in4 to the va)rayana tra$ition5the form of Bu$$hism ?hi-h the Karmapas represent5the subje-t has t?o aspe-ts to itL first% the preparation that must take pla-e in or$er for an in$i9i$ual to be re-epti9e to su-h experien-es se-on$% the pro4ressi9e trainin4 in Bu$$hist me$itation throu4h ?hi-h ones insi4ht an$ intuition are a-tually $e9elope$. This pro4ressi9e trainin4 o--urs in three sta4es% -on9entionally labele$ in Bu$$hist terminolo4y hmayana 6the lesser 9ehi-le7% mahayana 6the 4reater 9ehi-le7 an$ va)rayana 6the $iamon$ 9ehi-le7. n or$er to properly un$erstan$ the 9isions of the Karmapas ?e nee$ to look briefly at this preparation an$ thr ee+yana, me$itation trainin4. The first point that nee$s to be ma$e is that the 9isions that play so -entral a role in these bio4raphies are in a ?ay Juite or$inary an$ $o?n to earth. 0nlike the experien-e of the 3estern mysti- ?ho is s?ept into

unearthly realms% the spiritual insi4hts of the Karmapas -on-ern the mun$ane realities of human life. n fa-t% they represent the o9ertones of or$inary experien-e that are usually hi$$en from the eye. This point is important% be-ause it is -onsistent ?ith the 4eneral Bu$$hist 9ie? that there is no other reality than that ?hi-h presents itself imme$iately to experien-e. E9en $es-riptions of $eities or $is-ussions of bu$$ha/realms are nothin4 other than ?ays of talkin4 about the subleties of a-tual% literal experien-e as it is al?ays at han$. 1t the same time% mu-h of the tea-hin4 of the Karmapas* va)rayana Bu$$hist tra$ition is $es-ribe$ as self/se-ret. This refers to the fa-t that ?hile people outsi$e of the tra$ition may rea$ its texts% 4enerally their literal import

THE HST=A F THE SMTEE,

remains ?ell/hi$$en. ne mi4ht think that this self/se-re-y exists be-ause of a te-hni-al reason su-h as% for example% a la-k of familiarity ?ith tra$itional i$ioms or 9o-abulary. But% a-tually% the reason lies in Juite another $ire-tion. The K r Nnapas tra$ition exists to pro9i$e a--ess to a $ire-t insi4ht into reality% into tilin4s as they are -yalhabhutam.( as it is te-hni-ally phrase$. 1n$% as ?e ha9e note$% this reality is not the abstra-t reality of another sphere% but rather the -on-rete reality that -ontinually presents itself as experien-e. 3hy% one may ask% shoul$ somethin4 seemin4ly so natural an$ so or$inary be se-retI The ans?er is simple. =eality% a--or$in4 to Bu$$hism% is not 4raspe$ by thou4ht. t is rather seen only by a min$ that is -lear% open an$ ?ithout preo--upation. But ?here is su-h a min$ foun$I n fa-t% it is the habitual ten$en-y of the human min$ to be taken up ?ith plans% 9ie?s an$ proje-ts. 8ri9en on by the hope of 4amin4 an$ the fear of losin4% the min$ is ne9er still% but al?ays on the mo9e. This -easeless a-ti9ity ne9er 4i9es intuition room to $e9elop% an$ intuition is itself the 4ate?ay to the ?orl$ as it is. The raison d/etre of the Karmapas tra$ition is to pro9i$e people ?ith a path to trans-en$in4 the self/absorption of pre-on-eptions an$ preo--upations% so that intuition may unfol$ an$ the ?orl$ as it is may sho? itself ?ithout stain. 0ntil that path is entere$% the ?orl$ as it is remains se-ret. The first step in the $e9elopment of insi4ht5an$ a theme that runs throu4hout the Karmapa bio4raphies5is renun-iation. =enun-iation is base$ on the a?areness that human bein4s -onstantly a9oi$ seein4 thin4s as they are% preferrin4 instea$ to strike for -omfort% se-urity an$ -onfirmation. Gro?in4 re-o4nition of the in-essant self/seekin4 ma-hinations of e4o lea$s to in-reasin4 $is4ust ?ith the ?hole pro-ess% an$ a lon4in4 to let it 4o. =enun-iation is the initial inspiration for ?orkin4 on oneself to eliminate self/$e-eption. n the Bu$$hist tra$ition% it is sai$ that simply re-o4ni>in4 the problem is not enou4h to a-hie9e the 4oal. ne must ?ork on oneself throu4h pra-ti-es that train the min$. For Bu$$hism% this ?ork is -arrie$ out throu4h the pra-ti-e of me$itation. t is this pra-ti-e that $e9elops the in-reasin4 -larity of 9ision that is $es-ribe$ in the trainin4 of the three Oyoias. 1n$ it is this pra-ti-e that forms the heart of the Karmapas o?n journey an$ of ?hat they ha9e to tea-h others. The first le9el of 9ision or insi4ht is -alle$ vipasyana or -lear seein4% $e9elope$ throu4h the me$itati9e pra-ti-es of the #mayana! The pra-ti-e of 0inayana is to sit -ross/le44e$% an$ to rest ones attention li4htly on ones breath% ?ith a?areness of ones en9ironment. Throu4h

THE HST=A F THE SMTEE,

this simple pra-ti-e% ones thou4ht pro-esses5?hi-h in the be4innin4 are in-essant an$ ?ithout breaks5 be4in to slo? $o?n. 1fter a 4reat $eal of pra-ti-e% 4aps in ones thou4ht

 ,T=80CT,

;

pro-esses be4in to o--ur. These 4aps brin4 a -larity of insi4ht% vipasyana( that is not -ontaminate$ by pre-on-eptions or expe-tations. 3hat is it that appears in the vipasyana experien-eI Simply the or$inary ?orl$% in its infinite $etail% its multitu$inous -omplexity an$ its unen$in4 interrelation. Soun$s% si4hts% sensations% thou4hts% the nature of situations% ones o?n an$ others moti9ations% all sho? themsel9es% free from ones hopes an$ fears. The ?orl$ in its many fa-ets be4ins to stan$ out starkly in ones experien-e. n Bu$$hist tra$ition% it is sai$ that this experien-e -uts throu4h e4o be-ause it re9eals the ?orl$ as it a-tually is% not as one thinks or ?ants it to be. n li4ht of this experien-e% ones o?n personal 9ersion of thin4s is sho?n up for ?hat it isL not reality% but ones o?n erroneous% insubstantial% an$ un-on9in-in4 thou4ht. t is also sai$ to be the first taste of enli4htenment% be-ause ?hat is seen has nothin4 to $o ?ith e4o. 3hen the follo?in4 bio4raphies mention the hmayana trainin4 of 8usum Khyenpa% =an4jun4 8oije an$ the other Karmapas% they are referrin4 to this first sta4e in the $e9elopment of the Karmapas 9ision. 3hen hmayana trainin4 is firmly roote$ an$ vipasyana has be4un to -hallen4e or$inary% e4oisti- patterns% the next le9el of trainin4 be4ins% that of the mahayana or 4reat 9ehi-le. 3hereas in vipasyana the ?orl$ is seen in its $etail an$ -omplexity% in the mahayana 9ision of simyata 6emptiness7% the 4roun$lessness of experien-e be4ins to stan$ out. For all of its sharpness an$ -larity% hmayana vipasyana has its limitations. The pra-ti-es lea$in4 to it are -arrie$ out for ones o?n sake% ones in$i9i$ual sal9ation. t also -on9eys impli-itly the impression that somethin4 $efinite has been a-hie9e$% an$ it pro9i$es a restin4 pla-e5albeit refine$ an$ subtle5for one to -lin4 to. n short% hmayana -arries ?ith it a subtle 9ersion of e4o. t repla-es 4ross e4otism ?ith a more spiritual 9ersion of e4os territory. 1n$ it has its o?n kin$ of hope an$ fear5hope of further vipasyana experien-e an$ fear of fallin4 ba-k into the i4noran-e of samsaric neurosis. The next le9el of trainin4% that of the mahayana( seeks to ?ork throu4h the subtle spiritual -lin4in4 of the hmayana! Ho? -an su-h an aim be a--omplishe$I The ans?er is throu4h further renun-iation. Here% the 4oal of freein4 oneself from samsara( of attainin4 -ertain experien-es% an$ of fin$in4 a referen-e point in vipasyana must all be aban$one$. 1n$% a4ain% su-h an aim -annot be a--omplishe$ simply throu4h re-o4nition of the problem% but must be a-hie9e$ bit by bit throu4h me$itation pra-ti-e. The mahayana pra-ti-e is -alle$ lo)ong 6Tib.L blo!sbyong.( min$

)

THE HST =A F THE SMTEE,

trainin4% an$ it has t?o aspe-ts% one absolute an$ the other relati9e. The absolute pra-ti-e in9ol9es -ontinuin4 ?ith the sittin4 pra-ti-e of me$itation. Throu4h this pra-ti-e% one be4ins to 4ain more familiarity ?ith the un-on$itione$% non/e4o $imension of the min$% terme$ absolute bodhicitta 6enli4htene$ min$7. This lea$s to less fear of a4itate$ an$ anxious states of min$% an$ one be4ins to sense the un-on$itione$ Juality present throu4hout oneQs experien-e% ?hether samsaric or other?ise. This un$er-uts the apparent $uality bet?een samsara an$ nirvana( an$ 4i9es rise to the experien-e of 4roun$lessness% ?ithout any referen-e points at all. nseparable from the absolute pra-ti-e is the relati9e pra-ti-e% -alle$ relati9e bodhicitta( in ?hi-h5throu4h me$itation in a-tion5 the pra-titioner ?orks ?ith other people. The relati9e pra-ti-e is 4roun$e$ in the trust an$ insi4ht that is $e9elope$ in the absolute pra-ti-e an$% mo9in4 into the sphere of a-ti9ity% is aime$ at tryin4 to help others. The pra-ti-e in9ol9es -ontinually 4i9in4 up personal territory an$ assistin4 others in ?hate9er ?ay one -an. nstea$ of blamin4 others% one takes the blame of situations on oneself. nstea$ of a9oi$in4 their problems% one takes on their pain. nstea$ of seekin4 4oo$ for oneself% one seeks the 4ain of others% in parti-ular% an$ most espe-ially% their liberation from samsara! Throu4h this $eman$in4 pra-ti-e% one be4ins to reali>e that the instin-t for self/ sur9i9al -an be trans-en$e$ in fa9or of somethin4 mu-h broa$er an$ more expansi9e. Ha9in4 aban$one$ the referen-e point e9en of ones o?n spiritual sur9i9al an$ a$9an-ement by ?orkin4 for the sal9ation of others% one attains the same 4roun$lessness in a-tion that one attaine$ in sittin4 pra-ti-e% ?ith no referen-e points ?hate9er. 3hen the follo?in4 bio4raphies speak of the mahayana trainin4 of the Karmapas% they are referrin4 to this trainin4. n the Bu$$hist tra$ition of the Karmapas% the hinayana an$ mahayana trainin4 pro9i$e foun$ation an$ preparation for the va)rayana or tantric 9ehi-le itself. From the 9ie?point of this hi4hest Bu$$hist tea-hin4% just as the hinayana ha$ its limitations an$ reJuire$ further renun-iation% so the same thin4 -an be sai$ of the mahayana. The stren4th of the mahayana is its $is-o9ery of 4roun$lessness an$ absolute nonreferen-e point. But% a--or$in4 to the va)rayana( this $is-o9ery in itself be-omes a preo--upation. n a tremen$ously subtle ?ay% a pro-ess of $is-rimination% sele-tion an$ $istortion is still takin4 pla-e. Experien-e is e9aluate$ a--or$in4 to ?hether or not it is ?ithout 4roun$. f it is not% then a--or$in4 to the mahayana( it is la-kin4 in spirituality% an$ must be

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"

-orre-te$ by the 9ie?point of sunyata. Here% a--or$in4 to the va)rayana( is the same $ualism that ?as foun$ in the 0inayana( albeit on a mu-h more subtle le9elL this va)rayana -riti-ism is frame$ in an analo4y by the 4reat tantric poet SarahaL He ?ho $oes not enjoy the senses purifie$ 1n$ pra-ti-es only the oi$% s like a bir$ that flies up from a ship 1n$ then ?heels roun$ an$ lan$s ba-k there a4ain.!

Further renun-iation must take pla-e as one enters the va)rayana. ne must see the sti-kin4 point of the mahayana a$heren-e to simyata an$ be ?illin4 to aban$on atta-hment to the $uality of spiritual an$ unspiritual. E9en the referen-e point of no referen-e point must be 4i9en up. f this is $one% ?hat is leftI Simply experien-e as it is in itself% ?ith no pre-on-eptions% no expe-tations% no e9aluations. Experien-e simply sho?s itself for ?hat it is% ?ith its parti-ular shape an$ -ontours% textures an$ o9ertones. 1s the va)rayana tra$ition says% the ?orl$ of experien-e ri4htly seen possesses the Jualities of no?ness% emptiness% luminosity an$ resplen$en-y. The no?ness -omes from hmayana trainin4% still in full for-e. Ha9in4 seen the $istin-tion bet?een experien-e an$ thou4hts% one kno?s ho? to brin4 oneself ba-k to the present% an$ no lon4er li9es in past memory or future expe-tation. The emptiness -omes from mahayana trainin4% ?here one has learne$ ho? to o9er-ome lon4in4 for soli$ 4roun$. The luminosity an$ resplen$en-y refers spe-ifi-ally to the va)rayana! The ?orl$ is luminous be-ause% ?hen one no lon4er has thou4hts about thin4s% they appear ?ith 4reat 9i9i$ness. The ?orl$ is resplen$ent be-ause it is sa-re$% an$ is fille$ ?ith a?esomeness an$ po?er. 1s in the pre9ious yanas( the full reali>ation of the va)rayana is not a--omplishe$ ?ithout thorou4h an$ ar$uous trainin4. 1s in the mahayana% va)rayana pra-ti-e has both an absolute or formless an$ a relati9e or form aspe-t. The formless pra-ti-e in9ol9es -ontinue$ formless me$itation of just sittin4% an$ explorin4 emptiness more -ompletely. The form aspe-t has t?o relate$ types of pra-ti-e% one a kin$ of sittin4 me$itation% the other me$itation in a-tion. Both of these ha9e to $o ?ith the va)rayana devatas or $eities% an$ this topi- reJuires explanation. n the va)rayana% ones o?n un-on$itione$ intelli4en-e5$is-o9ere$ in the mahayana 5is 4i9en a 9isual an$ i-ono4raphi- form. This is $one to enable one to relate $ire-tly ?ith this intelli4en-e% beyon$ the trammels of

&

THE HST =A F THE SMTEE,

e4o. This is kno?n as 9isuali>in4 oneself as the devata! Se-on$ly% the external ?orl$ is fi4ure$ also in the form of a devata( to un$erline an$ embo$y its sa-re$ness. The devata that is oneself an$ the devata as the external ?orl$ are% moreo9er% the same $eity% an$ this brin4s up a point ?e shall explore further belo?L that ones innermost ?orl$ an$ that of external phenomena are not t?o% but rather t?o expressions of one reality. n the form pra-ti-e of the va)rayana( both sittin4 me$itation an$ me$itation in a-tion% oneself an$ the external ?orl$ are seen as the devata Formless an$ form pra-ti-e are boun$ to4ether in the un$erstan$in4 that the devata has t?o aspe-tsL one of form% the other formless. The path of the va)rayana in9ol9es $e9elopin4 more an$ more -omplete trust in experien-e5form an$ formless5as the reality of the devata 5in other ?or$s as -omplete% perfe-t an$ ?ithout stain. The bio4raphies that follo? are% as note$ abo9e% fille$ ?ith a--ounts of Risions of $eities. The fore4oin4 shoul$ su44est ?hat kin$ of 9isions these are. They are embo$iments of the in$i9i$uals o?n $eepest% un-on$itione$ intelli4en-e an$ of the sa-re$ness of the ?orl$ itself. To see the devatas is to en-ounter these elemental aspe-ts of existen-e. 3hen self/$oubt arises% the devatas pro9i$e some more profoun$ un$erstan$in4. 3hen -onfusion about the ?orl$ hol$s s?ay% the devatas speak for the simpli-ity an$ $i4nity of thin4s as they are. The reason that ea-h Karmapa has so mu-h to $o ?ith the va)rayana $eities is that he speaks for the basian$ unimpea-hable $i4nity of human bein4s an$ for the 4oo$ness of the ?orl$. n the stories that follo?% ?e see the Karmapas en4a4e$ in tea-hin4 their stu$ents the path to the reali>ation of these fa-ts. 1n$ ?e see them ?orkin4 ?ith situations of so-ial an$ politi-al -haos an$ sufferin4% to restore harmony% mutual respe-t an$ happiness. 1s one rea$s throu4h these stories ?ith their play ba-k an$ forth bet?een Risions an$ a-ti9ity% it is essential to keep in min$ the intimate relation existin4 bet?een the t?oL be-ause the Karmapas see the 4oo$ of people an$ of the ?orl$% they ha9e a 9ision to be a-tuali>e$ in so-ial an$ politi-al realms. Be-ause of their relation to the devatas( as expressions of un-on$itione$% e4oless intelli4en-e an$ the isness of the ?orl$% they ha9e the personal resour-es to a-tuali>e that 9ision. ision% then% in the sense use$ in these stories% has Juite a $ifferent meanin4 from the -ommon usa4e in the history of reli4ions. The 9ision of the Karmapas% base$ on their 0inayana( mahayana an$ va)rayana trainin4%

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is a-tually profoun$ insi4ht into ?hat is% rather than into ?hat -oul$ or shoul$ be. t is this isness% of the e4oless intelli4en-e of people an$ the sa-re$ness of the ?orl$% that 4i9es the Karmapas 9ision so mu-h si4nifi-an-e an$ so mu-h po?er. Their mission is to brin4 out in the ?orl$ ?hat is alrea$y there5to tea-h people their basi- 4oo$ness an$ to tea-h respe-t for the sa-re$ness of ?hat is. t is this 9ision% alon4 ?ith the pra-ti-e to reali>e it% that make the Karmapas su-h sin4ular an$ ex-eptional people% an$ make their bio4raphies ?orthy o f stu$y. 1agic The pre-e$in4 elu-i$ation of the earthy an$ realisti- nature of the 9isions of the Karmapas $oes not Juite resol9e all of our major $iffi-ulties in attemptin4 to un$erstan$ these bio4raphies. That point ha9in4 been ma$e% a Juestion imme$iately presents itself. f the reali>ation an$ tea-hin4 of the Karmapas is really so or$inary an$ so in tune ?ith thin4s as they are then ?hat possible explanation -an there be for the prominent role playe$ by ma4i- in these storiesI For e9en -ursory rea$in4 of these a--ounts sho?s them to be fille$ ?ith all kin$s of ma4i-al $isplays. 1--or$in4 to the bio4raphies% 8usum Khyenpa mira-ulously tra9ele$ to Ceylon ?here he re-ei9e$ tea-hin4 from the @aha/ si$$ha ajra4hanta. He ?as also kno?n for his extraor$inary healin4 po?ers. Karma Pakshi ?as able to mo9e a hu4e statue merely throu4h the po?er of his me$itation. =an4jun4 8oije ?as able to speak on the $ay of his birth. He also 4aine$ mastery of the fiel$ of astrolo4y an$ ?rote a -lassi- on the subje-t after seein4 the entire uni9erse -ontaine$ ?ithin his bo$y. 1s ?ell% he is remembere$ for ha9in4 the ability to -han4e $eleterious -limati-on$itions. =olpe 8orje manifeste$ $ear% $etaile$% an$ a--urate memories of his life in his pre9ious in-arnation. He ?as also able to heal himself of si-kness merely by me$itatin4 on Bhaisajya4uru% the me$i-ine bu$$ha. 8e>hin She4pa exhibite$ the po?er of rea$in4 others thou4hts. 3hen he 9isite$ the @in4 emperor% Aun4 2o% material obje-ts appeare$ in spa-e% apparitions of arhats ?ere seen ?alkin4 throu4h the streets% a monk ?as obser9e$ flyin4 throu4h the sky% a rain of flo?ers fell on the emperors pala-e% an$ the -lou$s took on the form of va)rayana $eities. Thon4?a 8on$en kne? the $ate of his $eath ?ell before its o--urren-e. Cho$ra4 Gyatsho throu4h his 9ision ?as able to lo-ate -ertain hi$$en 9alleys as a refu4ee $urin4 politi-al -onfli-t. @ikyo 8oije left footprints in the ro-k floors of 9arious me$itation -a9es at Kampo Gan4ra% as ?ell as -ar9in4 a

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T HE HST =A F THE SMTEE,

stone statue that ?as able to speak. Throu4h his ma4i-al po?er% he brou4ht an en$ to an epi$emi- of leprosy in southern Tibet. Aeshe 8oije on-e emanate$ se9eral forms of himself% ea-h of ?hi-h 4a9e tea-hin4s to the in$i9i$uals present. 8u$ul 8oije ?as able to -reate at lon4 $istan-e a rain of barley from the sky o9er a monastery at Po?o Gyal$>on4 in nee$ of blessin4. The a--ounts of ma4i-al e9ents an$ a-ti9ities in the Karmapa bio4raphies rea-hes a -ulmination in the story of the present Karmapa% =an4jun4 =i4pe 8oije% bom in #+!( an$ -urrently resi$in4 at =umtek monastery near Gan4tok% Sikkim% n$ia. Before his birth% it is sai$ that he $isappeare$ for a time from his motherQs ?omb. n the $ay of his birth% all kin$s of unusual natural phenomena o--urre$. 3hile stu$yin4 ?ith his guru% he re-ounte$ to him the stories of his pre9ious in-arnations. 1t 8ron4 Tup he left footprints in the ?ater ?hi-h% it is sai$% -an still be seen% ?inter or summer. 1s he performe$ a Pa$masambha9a -eremony% the tormas on the shrine appeare$ to burst into flame. He brou4ht an en$ to a se9ere $rou4ht affli-tin4 a monastery in ,an4-hen. 1t Pan4phu4 monastery% he left footprints in stone. His $o4 an$ horse also left footprints in the ro-k. 1t Ben-hen monastery% he -ause$ the statue of a horse to nei4h. Throu4h his 9ision% ?hen es-apin4 from Tibet% he enable$ his party to es-ape from -losely pursuin4 Chinese for-es. The pre-e$in4 examples are only a fe? of the many that mi4ht be -ite$ to illustrate the prominent role playe$ by ma4i- in these bio4raphies. These an$ the other similar o--urren-es lea9e the 3estern rea$er ?ith a -ru-ial Juestion. 3hat sense -an be ma$e of all of these examples of ma4i- in the Karmapa bio4raphiesI 8o they represent ex-eptions of the reality/orientation of the storiesI 1re they lapses in the inte4rity of the a--ounts an$ must they be ex-ise$ for the stories to be properly un$erstoo$I s the in-i$en-e of ma4i- $ue% for example% to the entry of popular elements into the li9esI r is it a literary $e9i-e% perhaps a$$e$ later% to enhan-e the presti4e of the -entral fi4ureI These Juestions resol9e themsel9es into a sin4le% -entral issue. 1re these o--urren-es of ma4iinte4ral to the bio4raphies% or are they notI 1re they or are they not essential to an un$erstan$in4 of ?ho the Karmapas are an$ ?hat they $oI For a lon4 time% 3estern s-holars ha9e ju$4e$ that o--urren-es of this kin$ in the history of reli4ions are marks of a pre/lo4i-al% pre/ s-ientifi-% or other?ise inferior mentality. The 4roun$ for su-h a 9ie?point ob9iously lies $eeply roote$ in 3estern Christen$om ?here

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ma4i- has often tra$itionally been -lassifie$ as a ?ork of $arkness. 1 more se-ular manifestation of the same approa-h is the enli4htenment 9ie? that ma4i- in reli4ion is proof of its infantile or $emente$ -hara-ter. ,ineteenth an$ early t?entieth/-entury s-holars follo?e$ in the same tra-k. Fra>er sa? ma4i- as an early sta4e of reli4ion that ?as base$ on an ina$eJuate un$erstan$in4 of reality. 1n$ @alino?ski foun$ it a--ompanie$ by a lo?er le9el of intelli4en-e. Closer to home% -ontem/ porary s-holars of Tibetan reli4ion ha9e ren$ere$ similar ju$4ments on the o--urren-e of ma4i- in the n$ian an$ Tibetan va)rayana. t seems 4enerally a4ree$ that the in-i$en-e of ma4i- in tantric bio4raphies of the Karmapa type ren$er them lar4ely un?orthy of histori-al -re$en-e. So far% then% the 3estern rea$er seems to be left ?ith t?o -hoi-es. n the one han$% he may $e-i$e that the in-i$en-e of ma4i- in the bio4raphies is not essential. n this -ase% he may remo9e the examples of ma4i- an$ then take the bio4raphies seriously as a--ounts of the Karmapas. n the other han$% he may $e-i$e the in-i$en-e of ma4i- is essential to the bio4raphies. f this be so% then the nature of the a--ounts as real stories of real people is thro?n into $oubt. 1s more is learne$ about Tibetan Bu$$hism% it is be-omin4 in-reasin4ly -lear that neither of these t?o 9ie?points is a$eJuate. n the one han$% ma4i- seems to be Juite inte4ral to the Karmapa bio4raphies. n the other% these stories also seem to be histori-al in the most basi- sense of the ?or$. They are -hroni-les of peoples experien-e of their li9es an$ their ?orl$. Ho? -an both points be trueI The startin4 point of our un$erstan$in4 must be4in ?ith simple fa-t. The ?orl$ pi-ture$ in these bio4raphies is an a--urate representation of ho? life ?as experien-e$ in Tibet% up to the Chinese in9asion of the #+;'s. @a4i-al o--urren-es of the type $es-ribe$ in these bio4raphies ?ere re4ular if extraor$inary experien-es of the people of Tibetan -ulture% from the lo?liest% most une$u-ate$ peasant% to the most sophisti-ate$% most hi4hly e$u-ate$ lamas! 1n$ these ?ere not hapha>ar$ o--urren-es. They pro-ee$e$ in an or4ani- ?ay from the 9ery nature of reality as experien-e$ by the Tibetans. Furthermore% the ability to pro$u-e ma4i-al phenomena ?as $epen$ent on an in$i9i$uals psy-holo4i-al an$ spiritual $e9elopment. 3e kno? all of this to be the -ase% not only from tra$itional literature% but also from -ontemporaries% both 3estern an$ Tibetan. 3estern obser9ers ha9e -hroni-le$ the extent to ?hi-h ma4i-al o--urren-es of the kin$ -ite$ abo9e ?ere re4ular parts of life for the

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Tibetans an$% in some -ases% for themsel9es% in Tibet. 1n$ one kno?s -ontemporary lamas of s-rupulous an$ profoun$ inte4rity ?ho talk Juite simply about su-h o--urren-es as a natural part of their li9es in Tibet an$ after. From all of this it ?oul$ appear that the Karmapa bio4raphies are Juite faithful an$ a--urate ?hen they represent ma4i- as a basi- part of the Karmapas li9es. This ha9in4 been sai$% -an ?e say moreI n the past% 3estern s-holars ha9e ran$omly lumpe$ to4ether examples su-h as those -ite$ abo9e un$er the 4eneral -ate4oiy of ma4i-. 3e must remember that ma4i- is a 3estern term an$ a 3estern -on-ept an$% in fa-t% is use$ to -o9er a ?i$e ran4e of hetero4eneous phenomena o--urrin4 in ?orl$ reli4ions. 3hat is it% then% that has le$ s-holars to 4roup su-h phenomena un$er the sin4le rubri- of ma4i-I The one -ommon feature of these phenomena seems to be that the 3estern s-ientifi- ?orl$ 9ie? has ha$ no explanation for these o--urren-es. 1s it turns out in fa-t% the phenomena that ?e ha9e 4roupe$ un$er the term ma4i- are 9ery $i9erse. n or$er to 4ain further insi4ht into the role of ma4i- in the Karmapas li9es% it ?ill be useful to briefly elu-i$ate this $i9ersity. 1s ?e shall see% a -loser look at these phenomena sho?s that they fall into a fe? fairly -lear an$ $is-rete -ate4ories. @oreo9er% these -ate4ories are not pe-uliar to the li9es presente$ in this 9olume% but are entirely tra$itional% 4oin4 all the ?ay ba-k to the bio4raphies of the n$ian mahasiddhas% the va)rayanist ante-e$ents an$ prototypes of the Karmapas% an$ in many -ases ba-k to Bu$$ha Sakyamuni himself. The phenomena that ?e ha9e been labelin4 ma4i- in the pre-e$in4 pa4es fall into t?o lar4e $i9isions% ea-h ?ith sub/-ate4ories. n the one han$% there are extraor$inary phenomena that are mainly psy-holo4i-al in nature. This -ate4ory in-lu$es ability to see $eities% pres-ien-e% 9arious types of yo4i- po?ers% ability to experien-e others thou4hts% an$ the tulku/s 6Tib.L spru2sku. remembran-e of former li9es. The se-on$ lar4e -ate4ory -ontains phenomena that express an inherent -onne-tion bet?een min$ an$ external ?orl$. This 4roupin4 in-lu$es psy-hosomati- po?ers% ability to mo9e matter% $i9ination% some phenomena of syn-hroni-ity% an$ the ability to affe-t -limate. t is important to note that these t?o broa$ -lassifi-ations of extraor$inary abilities are not Tibetan or e9en va)rayana in ori4in% but 4o ba-k throu4h mahayana times to the earliest $ays of Bu$$hism.

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E3traordinary "henomena 1ainly "sychological in Nature

The first lar4e 4roup of extraor$inary phenomena are mainly psy-holo4i-al in nature. They are all boun$ to4ether by the fa-t that they all ha9e to $o ?ith ?ays of experien-in4 reality. n that sense% they refer ba-k to the pre-e$in4 se-tion of this intro$u-tion on Risions. This 4roup of phenomena all pro-ee$ from an extraor$inary openness an$ subtlety of experien-e% $e9elope$ throu4h the pro-ess of me$itation. By ha9in4 4i9en up normal mental preo--upations% experien-e be4ins to appear ?ith in-reasin4 -larity an$ subtlety. 1s that sta4e rea-hes a hi4h $e4ree of $e9elopment% some of the phenomena that ?e ha9e labele$ as ma4i- be4in to -ome into play. Reading minds! t is sai$ in the bio4raphies that 8e>hin She4pa ha$ the ability to see others thou4hts. This po?er is one mentione$ throu4hout the history of Bu$$hism from earliest times. t is one of the -lassi-al siddhis or mental abilities that arises from attainin4 a hi4h le9el of e4olessness. Experien-e% a--or$in4 to Bu$$hism% is not purely in$i9i$ual% but en9ironmental in -hara-ter. 3hen a hi4h $e4ree of openness an$ re-epti9ity is attaine$% one -an pi-k up the experien-e of others. "rescience. Thon4?a 8on$ens bio4raphy tells us that he foresa? his o?n $eath. 14ain% this motif is first foun$ in the bio4raphy of Sakyamuni Bu$$ha an$ reappears o9er an$ o9er throu4hout the history of Bu$$hism. n Tibetan Bu$$hism% it ?as a lon4stan$in4 tra$ition that lamas ?oul$ often pre$i-t the time of their $eath% sometimes months or e9en years in a$9an-e. This ability is one example of the po?er of pres-ien-e that is $es-ribe$ throu4hout Bu$$hist tra$ition. From the Bu$$hist 9ie?point% the po?er of pres-ien-e is explaine$ as base$ on the inter-onne-tion of present an$ future. E9ents an$ tren$s that ?ill arise in the future are alrea$y -ontaine$ in the present as karmic see$s. @oreo9er% the parti-ular ?ay that these see$s ?ill unfol$ is $epen$ent on the surroun$in4 -ausal -ontext% as that also $e9elops out of the present. t is sai$ that enli4htene$ people ha9e su-h an immense brea$th of 9ision that they -an see future $e9elopments in a flash. The bility to See Deities . The Karmapas in 4eneral are -re$ite$ ?ith the ability to see $eities. This po?er exten$s not only to Bu$$hist $eities% but also to those ?hi-h are not. 1--or$in4 to Bu$$hism% the ?orl$ is fille$ ?ith 9arious kin$s of nonphysi-al bein4s% ?hi-h intera-t ?ith humans an$ human situations. They are 4enerally not seen o?in4 to the hea9iness of peoples selfpreo--upation an$ the narro? limits of their per-eption. n-e a4ain% the ability to see the subtle presen-e that $eities represent $epen$s on extraor$inary psy-holo4i-al openness an$ -larity. This po?er% like the

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pre9ious% is foun$ re-ounte$ throu4hout Bu$$hist history% be4innin4 ?ith Sakyamuni Bu$$ha ?ho is sai$ to ha9e ha$ an untrammele$ 9ie? of nonmaterial bein4s in the 9arious nonhuman realms. Be-ause $eities are often -riti-al elements in human situations% the ability to see an$ -ommuni-ate ?ith them 4i9es lamas su-h as the Karmapas ability to a-t -reati9ely in situations of $istress. 4ogic "owers. n the Karmapa bio4raphies% a number of a$$itional abilities are mentione$ that are -onne-te$ intimately ?ith a$9an-e$ pra-ti-es of me$itation. 3hen =an4jun4 8oije sees the uni9erse in his bo$y% this refle-ts pra-ti-es of pram( nad3 an$ bindu( ?herein the pra-titioner explores subtle aspe-ts of his psy-hosomati- bein4. 3hen 8usum Khyenpa tra9els to Ceylon to re-ei9e tea-hin4 from the @ahasi$$ha ajra4hanta% he is pra-ti-in4 the fli4ht of the subtle bo$y% a te-hniJue atteste$ to throu4hout the n$ian an$ Tibetan va)rayana. 3hen Aeshe 8oije emanates many bo$ies to tea-h% he is exemplifyin4 the $upli-ation of forms enumerate$ in the mahayana as one of the po?ers of a bodhisattva! 1ll of these pra-ti-es are $es-riptions of experien-es that arise as fruits of lon4 terme$ an$ hi4hly $e9elope$ me$itation pra-ti-e. They are -onne-te$ ?ith seein4 throu4h an$ aban$onin4 the assume$ i$entifi-ation of psy-holo4i-al limit ?ith physi-al limit. 14ain% they be-ome possible ?hen self/preo--upation% ri4i$ assumption an$ firm mental fixation be-ome $iminishe$ throu4h me$itation. The Tulku "henomenon The last primarily psy-holo4i-al ability is the 4roup of po?ers -onne-te$ ?ith the tulku phenomenon. 1s is ?ell/kno?n% in Tibetan Bu$$hism there exist linea4es of fi4ures su-h as the Karmapas ?ho are linke$ to4ether in one unbroken series of in-arnationsL ?hen one Karmapa $ies% he is reborn shortly thereafter% is $is-o9ere$ throu4h 9arious pro-e$ures% an$ -ontinues the line until he% in turn% $ies an$ is subseJuently reborn. Conne-te$ ?ith this phenomenon of the tulku or rein-arnate$ lama( are a ?hole series of extraor$inary abilities. Thus% throu4hout the Karmapa bio4raphies% tulkus speak on the $ay of their birth% o?in4 to the memory of trainin4 in their pre9ious life they re4ularly sho? at an early a4e sophisti-ate$ kno?le$4e of Bu$$hist theory an$ pra-ti-e they -an i$entify possessions an$ frien$s of their pre9ious in-arnation an$ they possess $etaile$ an$ a--urate memories of their former li9es. Su-h abilities are un$erstoo$ to arise Juite naturally out of t?o -ausesL first% the i$entity of the pre9ious an$ present in-arnation se-on$% the tulkus extraor$inary mental -larity ?hi-h allo?s pre9ious experien-e to arise ?ithout -onfusion. 14ain% this po?er like the others is

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not som someth ethin4 in4 pe-uli pe-uliar ar to these these bio4ra bio4raphi phies% es% but has a lon4 lon4 histor history y exten$in4 ba-k into n$ian Bu$$hism% to the time of the Bu$$ha himself. E3traordinary "henomena &ased on the Connection o# 1ind and E3ternal 5orld

1lthou4h the pre-e$in4 ma4i-al abilities are -ertainly not familiar parts of our 3estern experien-e% be-ause they are all psy-holo4i-al in nature% perhaps the 3estern rea$er ?ill be ?illin4 to allo? for their possibility. ur notions of reality $o not ipso #acto ex-lu$e ex-lu$e su-h experi experienen-es es an$% an$% the rea$e rea$err may say% say% perhap perhapss they they are are le4iti le4itimat mately ely in-lu$e$ in the bio4raphies of the Karmapas. But no? ?e -ome to a se-on$ se-on$%% mu-h mu-h more more resis resisten tentt type type of ma4ima4i-al al po?er po?ers. s. These These are are apparently mu-h further remo9e$ from our notions of ?hat is possible. These po?ers ha9e to $o ?ith the inherent -onne-tion bet?een oneself an$ the external ?orl$% bet?een the ?ay one is an$ a-ts an$ that ?hi-h o--urs in the external ?orl$. The 4roun$ of this se-on$ type of ability is the Tibetan Bu$$hist notion that reality% both internal an$ external% is fun$amentally spiritual in nature. This means that the ?orl$ -onstantly speaks. The lar4e an$ small e9ents of ones life% e9en apparently ran$om a--i$ents an$ blessin4s% all ha9e inherent sense an$ si4nifi-an-e. nes si-kness an$ health% the state of ones ones family family an$ bus busine iness% ss% the pro4re pro4ress ss of un$ un$ert ertaki akin4s n4s%% e9en e9en the apparent insi4nifi-an-e of mun$ane% $ay to $ay routines% all ha9e their meanin4. 3hat happens in ones life is 9ery mu-h in tune ?ith ?ho one is an$ ?hat one is $oin4% from a spiritual 9ie?point. n a 4eneral le9el% the more one resists insi4ht% -larity an$ the inse-urity of openness% the more one fin$s in ones ?orl$ hellish -laustrophobia. Con9ersely% a--eptin4 ones per-eptions an$ intuitions lea$s to spa-iousness an$ harmony. From the Tibetan 9ie?point% reality presents itself as an a--urate% apt an$ timely mirror mirror%% an$ as a -halle -hallen4e n4e%% en-our en-oura4e a4emen mentt an$ -riti-. -riti-. ne has the opportunity to learn about ones blin$ness an$ ri4i$ity from e9erythin4 that happens. There are -orollaries to this 9ie?point. First% the ri4i$ separation that ?e make in the 3est bet?een inner an$ outer% bet?een self an$ external ?orl$% $oes not hol$ in the Tibetan 9ie?. n fa-t% self an$ external reality are t?o poles of a -onstant an$ on4oin4 $ialo4ue. Se-on$% ?e are entirely responsible for our ?orl$. E9erythin4 that arises in our ?orl$ has to $o ?ith us% an$ ?e must assume responsibility for it. This hol$s ?hether from

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the the -on9 -on9en enti tion onal al mo mora rall 9ie? 9ie?po poin intt ?e are are hel$ hel$ resp respon onsi sibl blee or not. not. 3hate9er enters our life stream% as the Bu$$hists put it% be-omes a manifestation of our life% an$ ?e are boun$ to -ommuni-ate ?ith it. 3e -annot reje-t it as someone elses fault or as an a--i$ental or irrele9ant o--urren-e. Thir$% ?e a-tually affe-t an$ brin4 about our ?orl$ by ?ho ?e are an$ ?hat ?e $o. The more ?e sink into $arkness% i4noran-e an$ neuros neurosis% is% the more more ?e pro9ok pro9okee -onfus -onfusion ion an$ sufferin sufferin4 4 in our li9es. li9es. EJually% ?e -an take the opposite ta-k% an$ pro9oke -larity% ease an$ sanity. The Tibetans% then% experien-e$ reality reality as spiritual an$ this meant that for them% the external ?orl$ ?as ali9e ?ith meanin4. Times of spiritual $istress an$ sufferin4 ha$ their physi-al portents. The birth of a 4reat 4 reat lama or the the mo mome ment nt of a spir spirit itua uall $is$is-o9 o9er ery y ?oul ?oul$ $ be a--o a--omp mpan anie ie$ $ by extra extraor$ or$ina inary ry -limat -limatii- an$ atmosp atmospher herii- phenom phenomena ena.. n 4enera 4eneral% l% the en9ironment ?as experien-e$ as extraor$inarily responsi9e to the human presen-e ?ithin it. 3hen a hi4h lama ?oul$ appear in a re4ion% his 9isit mi4ht ?ell be heral$e$ by unusual phenomena. His mere presen-e mi4ht affe-t $eleterious situations for the 4oo$. 1n$% in times of pla4ue% famine or ?ar% his a-ti9ity mi4ht ?ell -han4e the -ourse of e9ents. Si4nifi-antly% this a-ti9ity ?as -arrie$ out not throu4h te-hnolo4y in the 3estern sense% but throu4h the po?er of his spirituality. t ?as experien-e$ that aroun$ people of 4reat sanity% the ?orl$ ?oul$ literally listen an$ respon$. t is this this kin$ kin$ of 4enera 4enerall lo4i-% lo4i-% furthe furtherr elabor elaborate ate$ $ in 9ariou 9ariouss tra$i tra$itio tional nal te-hniJue te-hniJuess an$ pro-e$ures% pro-e$ures% that un$erlies un$erlies the se-on$ se-on$ type of ma4i-al ma4i-al phenomena. 0ealing "owers . The Karmapas ?ere ?ell kno?n for their ability to heal heal si-kne si-kness ss an$ pla4ue pla4ue%% both both of in$i9i in$i9i$ua $uals ls an$ of ?hole ?hole re4io re4ions. ns. 8usum 8usum Khyenp Khyenpaa is remem remember bere$ e$ for -urin4 -urin4 $isea $isease% se% blin$n blin$ness ess an$ paralysis. =olpe 8oije 8oije an$ @ikyo 8oije ?ere ?ere both able to brin4 to an an en$% respe-ti9ely% smallpox an$ leprosy epi$emi-s in their times. This healin4 ability a4ain 4oes ba-k to the early times of Bu$$hism% an$ is re-ounte$ in the the Bu$$ Bu$$hi hist st tra$ tra$it itio ion n as a -ons -onsta tant nt a-ti9 -ti9it ity y of buddhas an$ bodhisattvas! Tra$itional theory has it that the healer affe-ts the karmic stream of stri-ken in$i9i$uals by takin4 their karma on himself. This is literally e9i$en-e$ in their bio4raphies by @ikyo 8oije ?ho himself $ie$ of leprosy after -urin4 the leprosy epi$emi-. 1oving or ##ecting 1aterial 'b)ects. Karma Pakshi mo9e$ a hu4e stat statue ue thro throu4 u4h h the the po?e po?err of his his me$it me$itat atio ion n an$ an$ @iky @ikyo o 8oij 8oijee left left

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footprints in stone as ?ell as -ausin4 a stone -ar9in4 to speak. This kin$ of ability to affe-t material obje-ts is foun$ in Bu$$hism sin-e the earliest times% an$ is $es-ribe$ in the Pali Canon most prominently in the siddhis or ma4i-al po?ers po?ers resultin4 resultin4 from me$itation. me$itation. 2ater $urin4 mahayana times% times% the &odhisattvabhiani -re$its -re$its the the bodhisattva ?ith the po?er to shake a monastery or e9en a to?n% to in-rease or $e-rease the si>e of material obje-ts an$ to transform the four elements into one another. n the va)rayana tra$ition of the Karmapas it is sai$ that th tyogin has po?er o9er the four elements. The possibility of su-h po?ers is pro9i$e$ by the fa-t that ?hat people re4ar$ as natural limits is base$ on unJuestione$ psy-holo4i-al assumptions an$ fixations rather than on the nature of reality itself. Divination. 8i9ination is another ability -ommonly attribute$ to the Karmapas in this bio4raphy. Both Cho$ra4 Gyatsho an$ =i4pe 8oije make make use use of it in time timess of poli politi ti-a -all $an4 $an4er er.. 1n$ 1n$ =an4 =an4ju jun4 n4 8oij 8oijee $is-o $is-o9er 9ere$ e$ the $eath of the Chinese Chinese emper emperor or lon4 lon4 before before the ne?s rea-he rea-he$ $ him. him. 8i9ina 8i9inatio tion n ?as -ommon -ommon throu4 throu4hou houtt Tibeta Tibetan n histor history% y% $ra?in4 on va)rayana Bu$$hism% -entral 1sian shamani- pra-ti-es% an$ purely in$i4enous Tibetan tra$itions% an$ ?as -arrie$ out throu4h a 9ariety of tra$itional te-hniJues an$ metho$s. 8i9ination is base$ on the in$i9isibility of min$ an$ the external ?orl$ in that the pra-titioner% throu4h rea$in4 experien-es an$ ritual obje-ts% -an 4ain kno?le$4e of the lar4er situation. Synchronicity. ne of the most interestin4 an$ also ?ell/$o-umente$ type of ma4i-al or mira-ulous phenomena in Tibetan Bu$$hism is one ?e -all syn-hroni-ity% for ?ant of a better term. t in9ol9es all of those en9ironmental an$ atmospheri- phenomena that are so freJuently sai$ to a--ompan a--ompany y lamas of hi4h attainment. The best example of this in our bio4raphies o--urs o--urs $urin4 8e>hin Sh-4pas 9isit to Aun4 2o% the emperor of China $urin4 the @in4 8ynasty. n that o--asion% a ma4i-al temple appeare$ in the sky% the -lou$s took on the shape of arhats( the rain ?as perfume$% li4hts emanate$ from 8e>hin She4pas shrine% an$ many other similar ?on$ers o--urre$. The emperor ?as so impresse$ that he -ommissione$ a painter to $epi-t them in a mural. 14ain% this kin$ of phenomena 4oes ba-k to the time of Sakyamuni Bu$$ha ?hose life% it is sai$% ?as -ontinually a--ompanie$ by su-h portents an$ si4ns. t reappears o9er an$ o9er in the Bu$$hism of n$ia an$ Tibet ?here ?on$ers are sai$ to a--ompany the births% li9es an$ a-ti9ities of a--omplishe$ people. The lo4i- for this type of e9ent is

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simple. The uni9erse is fun$amentally spiritual in nature an$ any o--urren-e of spiritual si4nifi-an-e is heral$e$ an$ -elebrate$ by reality% both animate an$ inanimate. bility to Trans#orm 5eather! =an4jun4 =i4pe 8orjes bio4raphy tells us that the present Karmapa 9isite$ a monastery in the ,an4-hen area that ?as affli-te$ ?ith a $rou4ht. 3hile there% he ?as reJueste$ to brin4 an en$ to the $rou4ht. n a--or$an-e ?ith tra$itional pra-ti-e% he aske$ for ?ater an$ be4an to bathe himself% ?hereupon it be4an to rain an$ a sprin4 arose un$er the ?ashtub he ?as usin4. ther similar in-i$ents are re-ounte$ else?here in the Karmapa bio4raphies an$% in 4eneral% su-h abilities are ?ell/kno?n an$ $o-umente$ throu4hout Tibetan Bu$$hist history. 14ain% su-h po?ers ?ere kno?n in n$ian Bu$$hismL the mahayana bodhisattva -oul$ -han4e earth into ?ater an$ the tantric mahasiddha ha$ po?er o9er the elements. 1--or$in4 to Tibetan tra$ition% rain -an be pro$u-e$ by establishin4 -ommuni-ation ?ith the spiritual presen-e -alle$ nagas( ?hi-h are -onne-te$ ?ith the phenomenon of rain. The abo9e examples an$ -ommentary -ertainly $o not explain the ma4i-al phenomena o--urrin4 in the bio4raphies of the Karmapas. 3hat they $o su44est is the presuppositions an$ -on$itions un$er ?hi-h ma4i-omes into Juestion ?ithin the Tibetan -ontext. n fa-t% from ?hat ?e ha9e sai$% it shoul$ appear Juestionable ?hether ma4i- -an e9er be explaine$ in the same ?ay one mi4ht explain the operation of% for example% a ?rist ?at-h. This is so be-ause% as ?e ha9e note$% ma4i- in Tibet5in the Bu$$hist -ontext5?as not merely pro$u-e$ by -ertain a-ti9ities but ?as in some sense $epen$ent on psy-holo4i-al an$ spiritual $e9elopment. The -on$itions un$er ?hi-h the ma4i-al an$ mira-ulous -ome into play are% to summari>e% fe? an$ simple. The extraor$inary phenomena $es-ribe$ in these bio4raphies -annot o--ur as lon4 as e4o% self/ preo--upation an$ -on-eptual min$ hol$ s?ay. 3hen% throu4h me$itation% ones min$ -eases to be fille$ ?ith thou4hts of se-urity% personal territory an$ self/a44ran$i>ement% then a lar4er ?orl$ be4ins to sho? itself. This is the ?orl$ of insi4ht% self/aban$onment to others ?elfare% an$ the sa-re$ness of the ?orl$% $es-ribe$ in the pre9ious se-tion of this intro$u-tion. 1n$ this is the ?orl$ ?here all sorts of extraor$inary possibilities -an -ome into 9ie?% ?hi-h ?e in the 3est -all ma4i-. E4olessness% in the Bu$$hist sense% is thus a pre-on$ition of ma4i- as it is $es-ribe$ in these bio4raphies. This bein4 so% su-h phenomena may perform se9eral fun-tions. They help sentient bein4s to the health% pea-e% an$ ?elfare they nee$ to $e9elop spiritually. They startle unbelie9ers ?ith

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the reality an$ po?er of enli4htenment. 1n$ they set apart% pun-tuate% an$ 4lorify the lamas ?ho -arry the tra$ition of Bu$$hism for their 4eneration. @a4i- is then% in Tibetan Bu$$hist tra$ition% the han$mai$en of enli4htenment.

Conclusion For a lon4 time in the stu$y of non/3estern reli4ions% it ?as thou4ht that material su-h as the present bio4raphies ?ere little more than tales base$ on mistaken notions about reality. n 3estern a-a$emi- theory% stories su-h as these ha9e freJuently been un$erstoo$ to be base$ on intelle-tual beliefs ?ith no experiential foun$ation in a-tual life. 1s ?e ha9e su44este$ in this intro$u-tion% nothin4 -oul$ be further from the -ase. n fa-t% as the rea$er approa-hes these stories% it is -riti-al that he keeps one fa-t in min$L the ?orl$ that opens up in these bio4raphies is a tra$itional ?orl$ an$ a real ?orl$. Probably% in some ?ays less than our mo$ern ?orl$% it ?as base$ on superstition% illusion an$ mental fixation. 3e say this be-ause of the prominent role playe$ by me$itation in Tibetan Bu$$hism. @ore than ?e% the tra$itional Tibetan masters $e9elope$ profoun$ self kno?le$4e an$ aime$ to empty themsel9es of presup/ positions an$ illusion% so that they mi4ht see the ?orl$ freshly an$ -learly. 3e shoul$ also keep in min$ that the tra$itional ?orl$ of the Tibetans% ?ith its 9isions% its ma4i- an$ its 9ie? of life% ?as not unteste$% nor ?as it fixe$ an$ ri4i$. The 9ariety of te-hniJues% tra$itions an$ experien-es of the Tibetan Bu$$hist ?ere -ontinually subje-te$ to the -riti-al an$ $is-ernin4 eye of me$itation. The 9arious $imensions of Bu$$hist tra$ition ?ere explore$% teste$% -onfirme$% refine$% impro9e$. 1n$ this -ontinual e9aluation ?as $one by intelli4ent% e$u-ate$ an$ sophisti-ate$ people. n this ?ay% the profoun$ heart of the tra$ition an$ that ?hi-h ?as of no/a--ount -oul$ be $ifferentiate$. Base$ on the intelli4en-e an$ experien-e of the me$itati9e tra$ition% ?hat ?as 9aluable -oul$ be retaine$% ?hat ?as unne-essary -oul$ be $is-ar$e$% an$ the tra$ition -oul$ 4ro?% e9ol9e an$ $e9elop ?ithout losin4 its essential i$entity. 3hen ?e% as 3esterners% look at the ?orl$ of the tra$itional Tibetan% ?e are usually first stru-k by its la-k of te-hnolo4i-al sophisti-ation an$ its material simpli-ity. Generally% ?e ten$ to $ismiss su-h a tra$itional

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?orl$ be-ause ?e see in it a la-k of intelli4en-e% open/min$e$ness or in$ustry. 3hy else ?oul$ people like the Tibetans ha9e remaine$ satisfie$ ?ith their -ulture% their reli4ion an$ their ?ay of lifeI Su-h thou4hts -ome rea$ily to our min$s% but perhaps in them ?e are self/$e-ei9e$. n this $ay an$ a4e% ?e shoul$ -arefully -onsi$er ?hether there may not be another reason ?hy tra$itional Tibet remaine$ un-han4e$ for so lon4. Perhaps ?ithin that -ulture% the Tibetans foun$ a ?ay of life ?orth keepin4 an$ preser9in4% a ?ay of life ?hi-h enable$ them to some more basisatisfa-tion. 1n$ this su44ests that beyon$ material -omfort an$ se-urity% beyon$ ease% re-o4nition an$ fortune% there may be somethin4 else more fun$amentally nee$e$ to make life ?orth li9in4. Perhaps it ?as this a$$itional fa-tor that ?as pro9i$e$ by Tibetan Bu$$hism5some experien-e an$ a--eptan-e of ?ho one a-tually is% a feelin4 of -onta-t ?ith reality beyon$ neurosis an$ self/absorption% an$ some experien-e an$ appre-iation of life in its elemental aspe-ts. Perhaps the Bu$$hist me$itati9e tra$ition enable$ the Tibetans to li9e their li9es fully% to experien-e ?hat human life fun$amentally is% an$ to kno? ?hat it means to be human. Perhaps it is this that lies at the basis of the Tibetans* -ontentment ?ith their ?ay of life. Before ?e $ismiss these bio4raphies too Jui-kly% ?e shoul$ stop our min$s an$ take su-h a possibility seriously. =e4inal$ 1. =ay ,aropa nstitute Boul$er% Colora$o 8e-ember% #+"+

The Historical and Theoretical Background

THS BK C,T1,S the bio4raphies of the sixteen su--essi9e in-arnations of the Gyal?a Karmapa 2ama of Tibet% hea$ of the Karma Ka4yu linea4e of Bu$$hism. The a-ti9ity an$ tea-hin4 of this 4reat in-arnation line has been of the utmost importan-e in the history of va)rayana Bu$$hism to this $ay. The present Karmapa% =an4jun4 =i4pe 8orje 6#+!(57% is the sixteenth of the line ?hi-h be4an ?ith the first Karmapa% 8usum Khyenpa 6###'/##+(7. The Gyal?a Karmapa 2amas ha9e -ontinually embo$ie$ an$ 4ui$e$ the Karma Ka4yu transmission of the messa4e of Sakyamuni Bu$$ha. They ha9e $isplaye$ their mastery of dharma 9ariously as s-holar% yogin( artist an$ poet an$ their li9es are fla?less examples of renun-iation% -ompassion an$ the 9ie? of ?is$om. From the point of 9ie? of spirituality% the Karmapa 2amas embo$y the a-ti9ity 6Skt.L karma% Tib.L phrin!las.6 of bu$$hahoo$% an$ as su-h ?ere prophesie$ by Sakyamuni Bu$$ha in the Samadhira)asutra! n a$$ition% their a-ti9ity ?as also prophesie$ by the ei4hth/-entury n$ian mahaguru( Pa$masambha9a.

The Notion o# 2ineage The notion of linea4e is of the utmost importan-e for an un$erstan$in4 of the history of the Gyal?a Karmapas. The tea-hin4s of Bu$$ha ha9e been preser9e$ for t?o thousan$ fi9e hun$re$ years in a multipli-ity of linea4es. 2or$ Bu$$ha himself 4a9e many 9arie$ an$ sometimes -ontrastin4 instru-tions to his stu$ents% ?ho subseJuently spe-iali>e$ in parti-ular -y-les of pre-epts. ut of these early 4roupin4s of dharma follo?ers emer4e$ the ei4hteen 0inayana se-ts. 2ater the mahayana tra$itions of the @a$hyamaka an$ Ao4a/ !!

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1 he History of the Sixteen Karmapas

-ara flourishe$ as a result of the inspiration of the t?o supreme masters% ,a4aijuna an$ 1san4a. SubseJuently from the fifth -entury C.E. on?ar$% the 9arious lines of the va)rayana or se-ret mantra emer4e$. Therefore% ?hen the buddhadharma ?as transmitte$ to Tibet% the Tibetan linea4es $e9elope$ to a lar4e extent on the basis of this pre/existin4 pattern. 1 linea4e 6Tib.L brgyud. or tra$ition of dharmaT 6Tib.L chos!lugs. possesses -ertain re-o4ni>able -hara-teristi-s% in-lu$in4 a -entral spiritual theme or 9ie?point 6Tib.L lta!ba. su-h as the Ka4yu mahamudri This 9ie? is itself asso-iate$ ?ith spe-ifi- pra-ti-es an$ symboli- $eities. @oreo9er% the parti-ular tea-hin4s are preser9e$ by an$ passe$ on throu4h a line of a--omplishe$ spiritual masters% ?ho themsel9es embo$y the a-tual Jualities of the tea-hin4. The major linea4es of dharma in Tibet possesse$ a relati9ely sophisti-ate$ $e4ree of or4ani>ation% ?ith many monasteries% -on9ents% -olle4es an$ me$itation -enters in ?hi-h stu$ents ?ere traine$ in a ran4e of stu$ies in-lu$in4 philosophy% me$itation% ritual% art an$ astrolo4y. n a$$ition to the line of transmission from tea-her to stu$ent ?ithin the linea4e% there are also the lines of tulkus 6Tib.L spruisku. or in-arnate tea-hers. n-arnate tea-hers are spiritually a$9an-e$ pra-titioners% ?ho% ha9in4 trans-en$e$ the net?ork of e4o% ne9ertheless return in su--essi9e li9es to -arry out their 9o? to ?ork for sentient bein4s. The se-on$ Karmapa% Karma Pakshi ?as in fa-t the first re-o4ni>e$ Tibetan tulku. 1lthou4h in-arnate tea-hers ha$ been re-o4ni>e$ in n$ia% the existen-e in Tibet of $e9elope$ tra$itions ?ith 4reat -ultural an$ so-ial influen-e enable$ tulkus to be re-o4ni>e$ an$ traine$ in a ?ay ?hi-h ha$ not been possible in n$ia. 3ithin the Tibetan linea4es% the in-arnate tea-hers ha9e been re4ar$e$ as the je?els of the tra$ition an$ ha9e 4enerally been the senior tea-hers% yogins an$ s-holars. n the thousan$ year history of buddhadharma in Tibet four major tra$itions% ,yin4ma% Sakya% Gelu4 an$ Ka4yu ha9e $e9elope$. ,umerous small lines an$ sub/se-ts ha9e also arisen% most of ?hi-h ha9e sin-e $isappeare$ as in$epen$ent s-hools.

The %agyu Tradition The Karma Ka4yu linea4e has been the most extensi9e of the ori4inal four 4reat bran-hes of the 8akpo Ka4yu tra$ition% ?hi-h is the name 4i9en

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to the systemati>ation of the linea4es of tea-hin4 transmitte$ throu4h Gampopa 6Tib.L sgam!po!pa7 6#'"+/##;(7% the profoun$ s-holar an$ spiritual master ?hose life ?as pre$i-te$ by 2or$ Sakyamuni. The Bu$$ha tol$ one of his follo?ers% a physi-ian bhiksu name$ Kumara% that in the future he ?oul$ a4ain be a physi-ian bhiksu( only this time in a northern -ountry by the si$e of the ri9er 2ohita an$ ?oul$ establish a me$itation s-hool. Gampopa% a skille$ physi-ian% ?as first a Ka$ampa bhiksu ?ho re-ei9e$ tea-hin4s from ayon$a4% ayul?a% Geshe ,yu4rumpa% Sha?o Gan4pa an$ Geshe Chakre4on4khapa. He stu$ie$ the 4ra$e$ path 6Tib.L lam!rim. tea-hin4s of 1tlsa an$ the tea-hin4s of 8romtonpa. He be-ame a hol$er of the Ka$ampa linea4e an$ ?rote the 7ewel 'rnament o# 2iberation an$ other -ommentaries on Ka$ampa tea-hin4. 2ater he re-ei9e$ the Ka4yupa tea-hin4 on mahamudra an$ the six yogas of ,aropa from @ilarepa. 1fter that he ?as -alle$ t?o streams be-ome one 6Tib.L bka8!phyag!chu!bo!gnyis!8dres.! Gampopa or4ani>e$ these linea4es into an or4ani- ?hole% 4i9in4 his name% 8akpo 2harje 6Tib.L dwags!po!lha!r)e. the $o-tor from 8akpo to the s-hool he forme$% ?hi-h thus be-ame kno?n as the 8akpo Ka4yu. 1fter Gampopas $eath the four 4reat an$ ei4ht minor 6se-ts7 6Tib.L che!9hi!chung!brgvad. -omprisin4 the 8akpo Ka4yu tra$ition% emer4e$. The term Ka4yu 6Tib.L bka:brgyud. $eri9es from a lon4er phrase meanin4 linea4es of the four -ommissione$ ones 6Tib.L bka:babs!b9hilbrgyud!pa or sometimes bka8!b9hi8i!brgyud!pa.! The linea4es referre$ to bein4L 6#7 that of Guhyasamaja% Catuhpltha an$ the yogas of the illusory bo$y an$ transferen-e han$e$ $o?n throu4h 8harmakaya Bu$$ha ajra$hara% n$rabhuti% Ao4inl% isukalpa% Saraha% ,a4aijuna an$ Tilopa 6!7 that of @ahamaya an$ the $ream yoga han$e$ $o?n throu4h 8harmakaya Bu$$ha ajra$hara% nana 8akinT% Kukuripa% Caryapa an$ Tilopa 6(7 that of Cakrasam9ara an$ the other mother tantras( an$ the luminosity yoga han$e$ $o?n by 8harmakaya Bu$$ha ajra$hara% ajrapani% 8ombipa% inasa9ajra% 2a9apa an$ Tilopa an$ finally 6<7 that of He9ajra an$ the heat yoga han$e$ $o?n throu4h 8harmakaya Bu$$ha ajra$hara% ajrapani% Kama$e9a9ajra% Pa$/ ma9ajra% 8akinT Kalpa Bha$re an$ Tilopa. The term Ka4yu is often translate$ simply as oral transmission but this is only an attempt at literal translation an$ o9erlooks the ori4in of the term an$ its ori4inal meanin4. The alternate ren$erin4 of the term as Kar4yu 6Tib.L dkar!brgyud. is a late 8rukpa Ka4yu -ustom referrin4 to the ?earin4 of a ?hite 6Tib.L dkar. -otton robe by the yogins of the tra$ition.

THE H ST=C12 1,8 THE=ETC12 B1CKG=0,8

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Gampopas prin-ipal tea-her% the fame$ yogin an$ poet% @ilarepa% ha$ himself re-ei9e$ the transmission of the linea4e from @arpa the translator% stu$ent of ,aropa an$ @aitripa. He thus be-ame the hol$er of the Ka4yu linea4e. The $ire-t linea4e 6Tib.L nye!brgyud. of the 8akpo Ka4yu is $es-ribe$ asL 8harmakaya Bu$$ha ajra$hara Tilopa ,aropa @arpa 2otsa?a @ilarepa Gampopa The in$ire-t linea4e 6Tib.L ring!brgyud 7% ?hi-h is expressly -on-erne$ ?ith the transmission of mahamudra( is $es-ribe$ asL 8harmakaya Bu$$ha ajra$hara =atnamati Saraha ,a4aijuna n$ian siddhas Sa9arip a @aitrip a @arpa 2otsa? a @ilarep a Gampo pa The four 4reat 6Tib.L che!b9hi. linea4es of the 8akpo Ka4yu ori4inate$ ?ith pupils of Gampopa or his nephe?% 8akpo Gomtsul 6###)/ ##)+7L 67 The Kamtshan4 or Karma Ka4yu ?as foun$e$ by Karmapa 8usum Khyenpa 6###'/##+(7% ?ho stu$ie$ un$er Gampopa. 6!7 The Tsalpa 6Tib.L tshalpa. Ka4yu ?as foun$e$ by han4 Au$rakpa Tson$ru 8rakpa 6##!(/##+(7% a $is-iple of 8akpo Gomtsul. 6(7 The Baram 6Tib.L ba8!ram. Ka4yu ?as foun$e$ by Baram 8arina 3an4-huk% a $is-iple of Gampopa. 6<7 The Pha4mo 8rupa 6Tib.L phag!mo!g)ru!pa7 Ka4yu ?as foun$e$ by Gampopas stu$ent% Pha4mo 8ru 8oije Gyalpo 6###'/##"'7. The Pha4mo 8rupa Ka4yu subseJuently spa?ne$ ei4ht minor* 6Tib.L chung!brgyad 7 subse-tsL

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8ri4un4 6Tib.L *bri!gung 7 Ta4lun4 6Tib.L stag!lung 7 Trophu 6Tib.L khro!phu. 8rukpa 6Tib.L /brug!pa. @artshan4 6Tib.L smar!tshang. Aelpa 6Tib.L gyel!pa. Shu4seb CTib.L shug!seb. Aam>an4 6Tib.L gya/!9ang. The 8rukpa% 8ri4un4 an$ Ta4lun4 ha9e sur9i9e$ to the present $ay% ?ith the 8rukpa bein4 the lar4est% follo?e$ by the 8ri4un4. The 'ther 2ineages The Karma Ka4yu tra$ition -annot be -onsi$ere$ in isolation from the other tra$itions of Bu$$hism in Tibet upon ?hi-h it exerte$ -onsi$erable influen-e an$ from ?hi-h% in return% it re-ei9e$ many tea-hin4s. The first tra$ition to appear in Tibet ?as the ,yin4ma 6Tib.L rnying!ma. or 1n-ient nes% ?hi-h emer4e$ out of the missionary ?ork of the ei4hth/ -entury masters% Guru Pa$masambha9a% Kin4 Trison4 8etsun an$ the bodhisattva Santarakshita. The early ,yin4mapas ?ere both lay an$ monasti- pra-titioners ?ho follo?e$ the sutra an$ mantra tea-hin4s of the perio$ of early translations. The key ,yin4ma pre-ept is maha ati 6Tib.L% rci9ogs!pa!chen!po. or Great Perfe-tion% ?hi-h ?as intro$u-e$ into Tibet in the ei4hth -entury by the n$ian s-holar an$ yogin( imalamitra. The tea-hin4 of maha ati points $ire-tly to the natural perfe-tion of a?areness% an$ it may be re4ar$e$ as the supreme tea-hin4 of the Bu$$has ?ay. The main tantra of the ,yin4ma tra$ition is the ;uhya/ garbha 6Tib.L gsang!ba!snying!po7 or Secret Essence. Three $istin-t lines -an be $istin4uishe$ ?ithin the ,yin4ma s-hoolL the in$ire-t linea4e 6Tib.L ring( brgyud. of the oral transmission 6Tib.L bka8!ma7% the $ire-t linea4e 6Tib.L nye!brgyud. of the treasures or -on-eale$ texts 6Tib.L gter!ma. an$ the linea4e of profoun$ 9isions 6Tib.L 9ab!mo!dag!snang.! The 4reatest masters of the ,yin4ma tra$ition in-lu$e$ the omnis-ient 2on4-hen =abjampa 6#('&/#()(7% i4me 2in4pa 6#"!+/#"+"7 an$ u @ipham 6#&<&/#+#<7. The present hea$s of the ,yin4ma s-hool are @intin4 Tri-hen an$ 8u$jom i4$ral Aeshe 8oije. The later s-hools in Tibet -olle-ti9ely belon4 to the perio$ of the ne? translations 6Tib.L nga! :gyur!gsar!ma 7% ?hi-h be4an in the tenth -entury ?hen =in-hen an4po 6+;&/#';#7 an$ other s-holars $e9ise$ ne? -anons of translation te-hniJue% emphasi>in4 etymolo4i-al pre-ision rather than the freer style of the ol$ translation s-hool. The Sakya an$ Ka4yu


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tra$itions% both of ?hi-h arose in the ele9enth -entury% ?ere base$ on the ne? tantric -y-les ?hi-h ?ere intro$u-e$ at this time. The monastery of Sakya% ?hi-h later be-ame the -entral seat of the Sakyapa 6Tib.L sa!skya!pa. s-hool% ?as foun$e$ in #'"( by Kon-ho4 Gyalpo of the Khon family. This influential family ha$ pre9iously been ,yin4mapa but Kon-ho4 Gyalpo stu$ie$ the ne? tantras ?ith 8ro4mi 2otsa?a an$ the n$ian pandita( Gaya$hara. The Sakya tra$ition ?as 4i9en $efinite shape by Kon-ho4 Gyalpos son% Sa-hen Kun4a ,yin4po 6#'+!/##;&7 an$ the other four of the fi9e 4reat masters% Sonam Tsemo 6##e$ in the -ombine$ sutra an$ mantra tea-hin4 of the lam dre 6Tib.L lam!8bras. or path an$ fruit -y-le% $e9elope$ by the n$ian siddha( irupa. Their prin-ipal Sakya tantra has been 0eva)ra an$ their main $eities are He9ajra an$ ajrayo4inl. Three sub/se-ts ha9e appeare$L Sakyapa% ,4orpa an$ Tsharpa% ?hi-h% ho?e9er% ha9e $iffere$ only in ritual. The present hea$ of the Sakya tra$ition is H. H. Sakya Tri$>in 6#+<;/7% an emanation of @anjusrl% the bodhisattva of ?is$om. The Ka$ampa 6Tib.L bka8!gdams!pa. tra$ition also be4an in the ele9enth -entury but it has not sur9i9e$ as an in$epen$ent s-hool% its tea-hin4 ha9in4 been absorbe$ into the other s-hools. The Ka$am s-hool $e9elope$ from the a-ti9ity an$ tea-hin4s of the n$ian master 1tlsa 8lpankara Srijnana 6+"+/#';(7% ?ho spent the last t?el9e years of his life in Tibet. 1tlsa lai$ 4reat emphasis on the 4ra$e$ path of both sutra an$ tantra as an essential prereJuisite for authenti- spirituality. To a fe? 4ifte$ $is-iples he transmitte$ the espe-ially profoun$ pre-epts of thou4ht transformation 6Tib.L blo!sbyong.! t ?as his stu$ent 8romton 6Tib.L /brom!ston!rgyal!ba/i!byung!nas. ?ho a-tually or4ani>e$ the Ka$am as a s-hool. The Ka$ampas 4enerally uphel$ the philosophy of the Prasan4ika @a$hyamaka tea-hin4 of emptiness 6Skt.L sunyata( Tib.L stong!pa!nyid. as a ne4ation of all pre$i-ates. The Gelu4 tra$ition ?as foun$e$ by the 4reat Tibetan pandita Tson4/ khapa 2o>an4 8ra4pa 6Tib.L tsong!kha!pa!blo!b9ang!/grags!pa. 6#()"/ #<#+7. n early life Tson4khapa stu$ie$ ?ith masters of all the major linea4es an$ $isplaye$ superb Jualities of s-holarship. He 4athere$ many $is-iples an$ out of them 4re? the Gelu4 tra$ition. The -entral -on-erns of the Gelu4 tra$ition are its insisten-e on the vinaya monasti- rules an$ the

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4ra$e$ path to enli4htenment inherite$ from 1tisas tea-hin4s. This emphasis on the tea-hin4s of 1tlsa has le$ to the Gelu4 sometimes bein4 referre$ to as the ne? Ka$am 6Tib.L bka8!gdams!sar.! Their parti-ular philosophi-al 9ie?point is that of the Prasan4ika @a$hyamaka as elaborate$ by Tson4khapa. n tantra( they ha9e pla-e$ their main emphasis on the tantras of Guhyasamaja% ajrabhaira9a an$ Cakrasam9ara. The Gelu4pa tra$ition has been ornamente$ by the ?ork of many brilliant s-holars su-h as Khe$rupje 6Tib.L mkhas!grub!r)e. 6#(&;# #<(&7 an$ Kon-ho4 i4me 3an4po 6Tib.L dkon!chog!8)igs!med!dbang!po. 6#"!&/ #". The present hea$ of the s-hool is H. H. 2in4 =inpo-he% tutor to the fourteenth 8alai 2ama% Ten>in Gyatsho 6#+(;57% embo$iment of the -ompassion of 19alokites9ara. n a$$ition to these major tra$itions a 4reat -ontribution to buddha/ dharma in Tibet has been ma$e by the 9arious smaller linea4es. mportant ones in-lu$e the Shijay 6Tib.L shi!byas. an$ Cho$ Aul 6Tib.L gcodyul. linea4es of the n$ian siddha( 8ampa San4ye 6Tib.L dams!pa!sangs!rgyas. an$ his stu$ent% the fame$ yogirii( @a-hi4 2ab$ronma 6Tib.L ma!gcig!labs! sgron!ma. 6#';;/##<;7 the 0r4yen ,yen$rup 6Tib.L o!rgyan!snyen!sgrub. linea4e of the siddha( 0r4yenpa =in-hen Pal 6Tib.L u!rgyan!pa!rin!chen! dpal. 6#!('/#('+7% ?hi-h ?as 9ery influential for the 8ru4pa an$ Kam/ tshan4 Ka4yu linea4es into ?hi-h it ?as e9entually absorbe$ an$ the Shan4pa 6Tib.L shangs!pa7% foun$e$ by Khyun4po ,aljor 6Tib.L khyung! po!rnal!8byor. 6++'/##<'7% ?ho inherite$ the mahamudra transmission of the dakinls( ,i4uma 6-onsort of ,aropa7 an$ Sukhasi$$hi. ne of the most -ontro9ersial se-ts in Tibet ?as the onan4 s-hool 6Tib.L )o!nang!pa. foun$e$ by the learne$ philosopher% 8olpopa Sherab Gyaltshan 6Tib.L dol!po!pa!shes!rab!rgyal!mtshari. 6#!+!/#()#7. The o/ nan4 tra$ition hel$ the influential $o-trine of empty of somethin4 else 6Tib.L g9han!stong.! This 9ie?% ?hi-h is $eri9e$ from the

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The 2ineage o# the %armapas The Karma Ka4yu s-hool has ha$ a lon4 an$ 4lorious history in ?hi-h it has establishe$ itself as the supreme Ka4yu se-t un$er the lea$ership of the Gyal?a Karmapas. t has sprea$ from 2a$akh to China% an$ no? to the 3est. The Bla-k Hat 6Tib.L 9hwa!nag. line of the Karmapas has been ai$e$ an$ supporte$ by the three -hief in-arnation lines of the se-tL the =e$ Hat Shamar 6Tib.L 9hwa!dmar 7% Situ 6Tib.L situ. an$ Gyaltshab 6Tib.L rgyal tshab. tulkus. n a$$ition% numerous other s-holars% yogins an$ 9isionaries ha9e -ontribute$ to the splen$or of the tra$ition. ,otable amon4 these ha9e been the am4on Kon4trul 6Tib.L )am!mgon!kong!sprul 7% an$ Pa?o 6Tib.L dpa:bo. tulkus! The Kamtshan4 Ka4yu tra$ition ?as establishe$ by the first Karma/ pa% 8usum Khyenpa% ?ho inherite$ the Ka4yu transmission from Gampo / pa. 1fter he attaine$ enli4htenment he ?as re-o4ni>e$ by eminent -ontemporaries to be the @an of Bu$$ha 1-ti9ity 6Tib.L karmapa7 prophesie$ by the Bu$$ha in the Samadhira)asutra( an$ also to be an em/ bo$iment of 19alokites9ara% the -ompassionate form of bu$$hahoo$. 8usum Khyenpa later foun$e$ the three main -enters of Karma Ka4yu tra$ition at To$lun4 Tsurphu 6Tib.L stod!hmg!mtshur!phu. near 2hasa% Karma Gon 6Tib.L karma!dgon. in Kham pro9in-e an$ Kampo ,enan4 6Tib.L kam!po!gnas!nang 7 also in Kham% an$ thus or4ani>e$ the Karma Ka4yu as a $istin-t s-hool. t ?as $urin4 the lifetime of the se-on$ Karmapa% Karma Pakshi 6#!'
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an$ ,yin4ma maha ati! He re-ei9e$ the tea-hin4s of the innermost es/ sen-e 6Tib.L snying!gi!thig!le . of maha ati from =i4$>in Kumararaja 6#!))/ #(<(7% ?ho ?as also the 4uru of 2on4-henpa. n a$$ition =an4jun4 8oije -ompose$ the extremely important an$ influential texts =abmo Nangdon 6Tib.L 9ab!mo!snang!don.( ?hi-h $ealt ?ith the subtle tea-hin4s of the anuttarayoga tantra! 2ike his t?o pre$e-essors an$ his su--essors up to the tenth Karmapa% the fifth Karmapa 8e>hin She4pa 6#(&hin She4pa% the Emperor Aun4 2o per-ei9e$ the spiritual form of the bla-k va)ra -ro?n abo9e Karmapas hea$. The va)ra -ro?n% ?hi-h is the symbol of 19alo/ kites9aras -ompassion% is present abo9e the hea$s of all Karmapa in-arnations. The first Karmapa% 8usum Khyenpa% ha$ been presente$ ?ith the -ro?n by dakiriis at the moment of his attainment of enli4htenment. The spiritual form of the -ro?n ?as sai$ to be ?o9en from the hair of one hun$re$ thousan$ t#akiriis! 3hen% throu4h his $e9otion to 8e>hin She4pa% Aun4 2o per-ei9e$ the va)ra -ro?n% he $etermine$ to ha9e a repli-a ma$e% ornamente$ ?ith pre-ious je?els an$ 4ol$% so that all mi4ht be inspire$ to see the true nature of Karmapas spirituality. n his re-eipt of Aun4 2os repli-a% 8e>hin She4pa $e9elope$ the -eremony ?herein he ?ore the va)ra -ro?n ?hile embo$yin4 the -ompassion of 19alokites9ara. 1ll su--ee$in4 Karmapas ha9e follo?e$ this -ustom an$ the -eremony% ?hi-h has the po?er of -ommuni-atin4 the unen$in4 inspiration of the Karmapa linea4e% has be-ome one of the most sa-re$ an$ -hara-teristi- features of the a-ti9ity of the Karmapas. The ei4hth Karmapa% @ikyo 8oije 6#;'"/#;;<7% ?as a brilliant s-hol/ ar an$ prolifi- author. He -ompose$ o9er thirty texts% in-lu$in4 ?orks on abhidharma psy-holo4y% @a$hyamaka philosophy% the "ra)naparamita( the vinaya( lo4i-% mahamudra( tantras( Sanskrit 4rammar% art an$ poetry. 8urin4 the lifetime of the tenth Karmapa% Choyin4 8oije 6#)'

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pa 6Tib.L mchog!/gyur!bde!chen!gling!pa. 6#&!+5#&"'7% amyan4 Khyentse 3an4po 6Tib.L /)am!dbyangs!mkhyen!brtse!dbang!po. 6#&!'/ #&+!7 an$ am4on Kon4trul 2o$ro Thaye 6Tib.L /)am!mgon!kong!sprul!blo!gros! mtha/!yas. 6#&##/#&++7. The present Karmapa% =an4jun4 =i4pe 8oije 6#+!(57 is the sixteenth of the line. His Holiness has presi$e$ o9er the Karma Ka4yu s-hool $urin4 this perio$ of 4reat -han4e both for the s-hool itself an$ also for Tibet as a ?hole. Traine$ by the lea$in4 masters of the Ka4yu an$ other tra$itions% His Holiness has manifeste$ the tremen$ous Jualities of -ompassion an$ natural ?is$om of the Gyal?a Karmapas. 1fter the abolition of Bu$$hist -ulture in Tibet in #+;+% His Holiness brou4ht his follo?ers into exile in Sikkim ?here he establishe$ a ne? monasti- seat at =umtek. His Holiness has stri9en un-easin4ly to maintain the lamp of Ka4yu dharma an$ in re-ent years has t?i-e 9isite$ the 3est at the in9itation of his o?n emissary $is-iples. 0n$er the enli4htene$ inspiration of this% the sixteenth Gyal?a Karmapa% the Karma Ka4yu tra$ition is no? establishin4 itself throu4hout the ?orl$.

The Teaching of the Karma Kagyu Tradition The essential theme of Ka4yu tea-hin4 is mahamudra( the reali>ation of the true nature of min$ an$ its ra$iation in ?is$om an$ -ompassion. t is the foun$ation% path an$ 4oal of spirituality. 8in4o Khyentse =inpo-he -ompare$ mahamudra to a kin4 ?ho affixes his seal to $o-uments an$ so forth to si4nify his -onfirmation. Similarly% the mahamudra 64reat seal7 yogin reali>es that as bu$$ha/nature 6Skt.L tathagatagarbha( Tib.L de! gsheg!snying!po7 is the un$erlyin4 reality of all phenomena% ?hate9er arises is seale$ 6Skt.L mudra. ?ith -oemer4ent 6Skt.L saha)a( Tib.L lhan!gcig! skyes!pa. perfe-tion. The a-tual instru-tions an$ metho$s of the Ka4yu spiritual path $eri9e from Gampopas unifi-ation of the Ka$am 4ra$e$ path dharma an$ the tantric pre-epts of the mahasiddhas! ts -hief philosophi-al base is the
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by una?areness an$ 9arious $efilements 6Skt.L klesa.! The spiritual path is the liberation of bu$$ha/nature an$ its fulfillment as dharmakaya! 1s Gampopa says in The 7ewel 'rnament o# 2iberation( The moti9e is bu$$ha/nature. This transformin4 path has three main sta4es or 9ehi-les 6Skt.L yana( Tib.L theg!pa. of $e9elopmentL hinayana( mahayana an$ va)rayana 1ahamudra is itself the -ro?n or -limax of the path.

0inayana The startin4 point of the spiritual path is the 0inayana 6narro? 9ehi-le7 ?ay. n its ex-lusi9e approa-h the 0inayana fo-uses on the frus/ tration that permeates all aspe-ts of our experien-e% $ue to -lin4in4 to the illusoiy notion of a permanent% in$epen$ent self. This re-o4nition $eri9es from Bu$$has enun-iation of the four truthsL 6#7 sufferin4% 6!7 its -ause% self/-lin4in4% 6(7 liberation% 6<7 its -ause% the ei4htfol$ path of ri4ht 9ie?% intention% a-tion% spee-h% li9elihoo$% effort% min$fulness an$ me$itati9e -on-entration. This tea-hin4 pro9i$es a $ia4nosis of our illness an$ its -ause an$ the pres-ription of the metho$ of attainin4 health. By applyin4 the simple pre-ision an$ $i4nity of the %inayana in me$itation an$ e9ery/ $ay life the pra-titioner $e9elops an un$erstan$in4 that -on$itione$ reality is impermanent% sorro?ful an$ e4oless. From this un$erstan$in4 -omes a natural% unfei4ne$ renun-iation. This is the key -on-ept of the %mayana path. 3ithin the Ka4yu tra$ition a series of pre-epts kno?n as the four thou4hts that turn the min$ 6to dharma.> 6Tib.L bio!Idog!nam!b9hi. are utili>e$ as a parti-ularly effe-ti9e means of reali>in4 the four truths. The four thou4hts areL 6#7 pre-ious human life 6Tib.L m

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E4o $eri9es its sense of se-urity from the notion of its o?n permanen-e an$ that of its relationships an$ possessions. =eali>ation of impermanen-e in me$itation an$ e9ery$ay life -uts throu4h the la>iness an$ self/ satisfa-tion of neuroti- min$ an$ prepares the pra-titioner for e9olution on the path. Thir$ly -omes the refle-tion on a-tions an$ results. Past a-tions by bo$y% spee-h an$ min$ ha9e brou4ht about the parti-ular -hara-teristi-s of the present. The present situation itself pro9i$es a 9ariety of -hoi-es for a-tion out of ?hi-h the future situation ?ill $e9elop. Generally a-tion is $i9i$e$ into the three -ate4ories of 9irtuous% non9irtuous an$ neutral% ?hi-h ha9e their -orrespon$in4 results in positi9e% ne4ati9e or neutral situations an$ en9ironments. This thir$ thou4ht thus enables the pra-ti/ tioner to a-kno?le$4e responsibility for all aspe-ts of his life an$ $e9elop a spa-iousness of min$ suitable for spiritual 4ro?th. The fourth an$ final thou4ht is the refle-tion on the $efe-ts of sarpsara! 1ll sentient bein4s are trappe$ ?ithin the sufferin4s of -on$itione$ existen-e. Samsara is 9ariously hostile% fas-inatin4 an$ be?il$erin4 but in it there is no ultimate satisfa-tion or se-urity for e4o. 0n$erstan$in4 of this pro$u-es a true turnin4 a?ay from sarpsara an$ a lon4in4 for the path of liberation% symboli>e$ by the three je?els of buddha( dharma an$ sangha!

1ahayana 1s the pra-ti-e of hinayana brin4s about a $eta-hment from the fixa/ tion on e4o% a natural spa-iousness an$ openness $e9elops. This is the $a?n of the mahayana path. ts key -on-ept is bodhicitta( the union of pra)#ia an$ -ompassion ?hi-h arises out of the all/en-ompassin4 spa-e of bu$$ha/nature. ts pra)#ia -onsists in its $ire-t penetration of the empti/ ness of e4o an$ phenomena. ts -ompassion -onsists in its responsi9eness to the nee$s of others. 3ithin our tra$ition many pre-epts exist for both relati9e an$ ulti/ mate bodhicitta! n parti-ular ?e ha9e inherite$ pre-epts of relati9e bodhi+ citta from the Ka$am s-hool% su-h as the famous se9en sta4es of thou4ht t/ formation 6Tib.L blo!sbyong!don!bdun!ma. throu4h ?hi-h one $e9elops the fearlessness of bodhicitta in ex-han4in4 oneself for another. 0ltimate bodhicitta pra-ti-e is me$itation on emptiness% in ?hi-h the pra-titioner sees the spa-e/like emptiness of reality% free from the extremes of existen-e an$ nonexisten-e. From the @a$hyamaka tea-h/

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in4s% of pandita ,a4aijuna an$ the tea-hin4s of the siddhas( Gampopa brou4ht to4ether many pre-epts for ultimate bodhicitta me$itation. He terme$ titts approa-h @sutra tra$ition mahamudra 6Tib.L mdo!lugs!phyag! rgya!chen!po.! The all/po?erful inspiration of bodhicitta exten$s out?ar$ into all aspe-ts of life as the a-ti9ity of the six perfe-tions 6Skt.L paramita( Tib.L pha!rol!tu!phyin!pa.+! 4i9in4% morality% patien-e% ener4y% me$itation an$ pra)#ia!

Aa)rayana The va)rayana or tantrayana is the hi4hest le9el of Bu$$has ?ay. n the lo?er ymas the pra-titioner follo?s a path ?hi-h ?ill lea$ to enli4htenment in the future. Ho?e9er% in the va)rayana the pra-titioner a$opts the 4oal itself as the path. The spa-iousness of mahayana 4i9es birth to the va)rayana per-eption of the uni9erse as the play of inter?o9en Bu$$ha/ ener4ies% so at the le9el of tantra( bo$y% spee-h an$ min$ are transforme$ into the bo$y% spee-h an$ min$ of bu$$ha. The key -on-ept of va)rayana is samaya( ?hi-h is the yogiris -ommitment to the perfe-t purity of the va)rayana 9ision. n va)rayana( bu$$ahoo$ is $ire-tly manifeste$ in the three roots 6Tib.L rtsa!ba!gsum7 of guru 6Tib.L bla!ma7% devata 6Tib.L yi!dam. an$ dakirii 6Tib.L mkha/!gro. an$ dharmapala 6Tib.L chos!skyong.( ?hi-h are% in effe-t% the tantric aspe-t of the three je?els. The guru is the root of inspiration 6Skt.L adhiBthana( Tib.L sbyin!brlabs. as he is the one ?ho re9eals the presen-e of the Bu$$ha ?ithin our min$. The devata 6$eity7 is the root of attainment 6Skt.L siddhi( Tib.L dngos!grub.( as bu$$hahoo$ manifests in a multipli-ity of forms to benefit $ifferent aptitu$es an$ $ispositions. So the yogin performs the spiritual pra-ti-e of the $eity or $eities ?hi-h embo$y the a?akene$ transformation of his o?n parti-ular $isposition. The dakiriis 6sky/4oers7 an$ dharmapalas 6$harma/pro/ te-tors7 to4ether -omprise the root of a-ti9ity 6Skt.L karma( Tib.L phrin! las.! The dakiriis embo$y the feminine ener4y of enli4htenment as it ap/ pears in situations to 4ui$e an$ restore the yogin to a sense of balan-e. The dharmapalas( both male an$ female aspe-ts% fun-tion in an analo4ous manner to 4uar$ the yogin8s spiritual $e9elopment an$ the a--umulate$ blessin4s of the 9arious linea4es of buddhadharma! n our tra$ition the prin-ipal 4uru is Gyal?a Karmapa% ?ho is insep/ arable from ajra$hara. The prin-ipal devata is ajra9arahT 6Tib.L rdo! r)e!phag!mo: mother of all Bu$$has% an$ the prin-ipal dharmapalas are the


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ajra Bla-k/Cloake$ @ahakala 6Tib.L gon!po!rdo!r)e!ber!nag!cari. an$ @ahakaH% the Self/1risen :ueen 6Tib.L rang!/byung!rgyalmo.! 1s the pra-ti-e of tantra re9ol9es aroun$ the transformation of bo$y% spee-h an$ min$ into the three kayas of bu$$hahoo$% dharmakaya( sambhogakaya an$ nirmanakaya( the tantras in-lu$e pra-ti-es relatin4 to ea-h of these three aspe-ts. Bo$ily pra-ti-es in-lu$e prostrations% offer/ in4s% ?alkin4 me$itations an$ yo4i- postures. Spee-h pra-ti-e re9ol9es aroun$ mantra an$ litur4y. @in$ pra-ti-e in9ol9es 9isuali>ation in ?hi-h the $ualisti- per-eption of subje-t an$ obje-t is purifie$ b9 the -reation of the devata an$ his en9ironment. ts other aspe-t is formless me$itation% ?hi-h is mahamudra me$itation. n the Ka4yu% Gelu4 an$ Sakya s-hools% ?hi-h -olle-ti9ely belon4 to @ the ne? tantra tra$ition% there are four or$ers of tantra( ?hereas in the ol$ tra$ition 6Tib.L rnying!ma. there are six. The four or$ers are respe-/ ti9ely kriya( upa -carya.( yoga an$ anuttarayoga! The 9arious -y-les of tantras( -ommentaries an$ sadhanas are assi4ne$ to the appropriate one of these four or$ers% in respe-t of their le9el of spiritual po?er. The kriya tantra is the initial sta4e of va)rayana ?herein the emphasis lies on the external% a?e/inspirin4 purity of bu$$ha/ener4y. The yogin relates to the $eity as a ser9ant to a master an$ pays 4reat attention to ritual a-ti9ity an$ purity. 19alokites9ara is an example of a kriya tantra $eity. The se-on$ or$er of tantra is upa or carya. Here the yogin per-ei9es the bu$$ha/ener4y as both external an$ internal. This is -omparable to the relation bet?een frien$s. 2ess stress is pla-e$ upon ritual a-ti9ity at this le9el. 1n example of an upa tantra $eity is airo-ana. 4oga tantra is the -ulmination of the kriya an$ upa tantras! Here the yogin is -onsubstantiate$ ?ith the bu$$ha/ener4y% so he me$itates on himself as i$enti-al ?ith the $eity. =itual a-ti9ity is only little emphasi>e$. The -y-le of Sarvavid 6Tib.L kun!rig. is an example of a yoga tantra! The hi4hest or$er of tantra is the anuttarayoga( ?hi-h is ra$i-ally $istin-t from the three lo?er or$ers in its emphasis on the unsurpassable% all/per9a$in4 nature of bu$$ha/ener4y. nuttarayoga is $i9i$e$ into a $e9elopment 6Tib.L bskye!rim. an$ fulfillment sta4e 6Tib.L rd9ogs!rim7. n the first sta4e the yogin i$entifies himself an$ his en9ironment ?ith the $i9ine appearan-e of the devata an$ his pala-e. The fulfillment sta4e -ompletes the transformation an$ itself possesses a t?ofol$ aspe-t% one base$ on form an$ one on formlessness. The former

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aspe-t is the yo4a of the -hannels 6Skt.L nadi( Tib.L rtsa: breath 6Skt.L prana( Tib.L rlung. an$ see$ 6Skt.L bindu( Tib.L thig!le.! The latter aspe-t is me$itation on the -oin-i$ent luminosity an$ emptiness 6Tib.L gsal!stong!9ung!)ug. of natural a?areness. n the Ka4yu tra$ition the prin-ipal anuttarayoga $eities are aj/ ra9arahU an$ the 4roup of fi9e $eities 6Tib.L Iha7nga7L Cakrasam9ara% ajrabhaira9a% He9ajra% @ahamaya an$ Guhyasamaja. These fi9e -on/ stitute the fi9efol$ heruka mandala o# anuttarayoga! ajra9arahU is herself both the mother an$ -onsort of all the herukas! 1ahamudra 1ahamudra is simultaneously the -limax of va)rayana an$ the threa$ runnin4 throu4h the entire Ka4yu spiritual path. 1lthou4h essentially it elu$es formulation% one may -onsi$er that it possesses three aspe-tsL 9ie? 6Tib.L lta!ba: me$itation 6Tib.L bsgom!pa. an$ a-tion 6Tib.L spyod!pa.! Ho?e9er% e9en these three -ate4ories are only apparent $istin-tions as in fa-t they sprin4 from the unity of the mahamudra reali>ation. Aiew! The true nature of min$ is the primor$ial union of luminosity* an$ emptiness. 1s su-h it is unborn an$ un$yin4. Ho?e9er% throu4h the spontaneous arisin4 of una?areness% natural purity be-omes obs-ure$ an$ the pattern of samsara ?ith its fi9e $efilements% fi9e skandhas an$ so on% emer4es. ,e9ertheless the un$erlyin4 reality of both samsara an$ nirvana is the threa$ of min$s primor$ial purity% ?hi-h is terme$ bu$$ha/nature. 1s the 4reat siddha Saraha says in his "eople Dohas( @in$ itself is the one see$ of e9erythin4. From it the ?orl$ of be-omin4 an$ nirvana arise. n the 9ast open nature of this 9ie? ?hate9er arises is self/liberate$ sin-e ?hate9er arises is seale$ ?ith -oemer4en-e. The apparent $uality of subje-t an$ obje-t is re-on-ile$ in the unborn an$ un$yin4 nature of a?areness. The dharmata of min$ is the mi$$le ?ay bet?een the extremes of assertion an$ ne4ation. 1s Tilopa $e-lares%  mahamudra min$ $?ells no?here. 1ll phenomena arise an$ fa$e in the spa-e of min$% ?hi-h itself is naturally empty. 1editation! The heart of mahamudra is the effortless% un-ontri9e$ experien-e of min$. 3hen the -lou$/like obs-urations are $isperse$% the unborn an$ un$yin4 dharmakaya is re9eale$. Karmapa =an4jun4 8oije says% The 4roun$ of purifi-ation is the -oin-i$ent luminosity an$ emptiness. The purifier is the va)ra yoga of mahamudra!


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The purifie$ ar- the momentary $elusions an$ impurities. @ay the purifie$ fruit of the imma-ulate dharmakaya be reali>e$.

This ultimate reali>ation is 4enerally attaine$% unless one is espe-ially 4ifte$% as the out-ome of the trainin4 in both or$inary 6Tib.L thun!mong. an$ extraor$inary 6Tib.L thun!mong!ma!yin!pa. mahamudra! 1s ?ith all -y-les of tea-hin4% to be4in mahamudra pra-ti-e the yogin must re-ei9e the appropriate empo?erments 6Tib.L dbang 7% textual transmissions 6Tib.L lung. an$ instru-tions 6Tib.L khrid. from the guru! n parti-ular the pra-titioner must re-ei9e the fourth empo?erment kno?n as the a?areness empo?erment in ?hi-h the meetin4 of the t?o min$s of the guru an$ stu$ent takes pla-e an$ the nature of min$ is -learly pointe$ out. The preparation for both the or$inary an$ extraor$inary mahamudra is the pra-ti-e of the four preliminaries 6Tib.L sngongro.! The four se-tions of the preliminaries areL 6#7 refu4e an$ bodhicitta -ombine$ ?ith prostrations% 6!7 ajrasatt9a me$itations an$ re-itation% 6(7 mandala offerin4s% 6<7 guru yoga! By the a--omplishment of ea-h se-tion one hun$re$ thousan$ times% the pra-titioner is ripene$ for the main pra-ti-e. n the Karma Ka4yu% guru yogas( parti-ularly of the ei4hth Karmapa% @ikyo 8oije% an$ the se-on$ Karmapa% Karma Pakshi% are performe$ to re-ei9e the parti-ular inspiration of the Karmapa linea4e. The or$inary pra-ti-e of mahamud#a is a-tually formless me$itation itself. n the first sta4e of tranJuillity 6Tib.L 9hi!gnas. the pra-titioner rests in effortless one/pointe$ness of min$. 3hen this tranJuillity is a-hie9e$ the guru intro$u-es the stu$ent to the nature of his o?n min$ 6Tib.L ngo!bo! sprod!pa.! nsi4ht arises ?herein the nature of a?areness is re9eale$ as non$ual luminosity an$ emptiness. Thou4ht is the bo$y of dharmakaya itself. This is the ultimate reali>ation of mahamudra! The extraor$inary pra-ti-e of mahamudra is -omprise$ of the 9arious $e9elopment/sta4e me$itations su-h as ajrayo4ini an$ Cakrasam9ara an$ the ensuin4 fulflllment/sta4e yogas su-h as the six $o-trines of ,aropa 6Tib.L naro!chos!drug 7L inner heat 6Tib.L gtum!mo.( illusory bo$y 6Tib.L sgyu!ma!lus7% $ream 6Tib.L mi7am.( luminosity 6Tib.L /odgsal.( transferen-e 6Tib.L Q pho!ba7 an$ interme$iate state 6Tib.L bar!do7. Their a--omplishment lea$s to the pro$u-tion of the union of bliss an$ empti/ ness . b.L bde!stong!9ung!7ug.( from ?hi-h the mahamudra reali>ation spontaneously $e9elops. ction! The -hara-teristi- feature of mahamudra a-tion is effortless/ ness. 1s it results from the -omplete emptiness an$ -ompassion of the

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9ie? an$ me$itation% it 4oes beyon$ the notion of an impose$ $is-ipline. Hen-e the mahamudra yogin may sometimes beha9e in a ?ay ?hi-h is apparently sho-kin4. This kin$ of a-tion is referre$ to as the beha9ior of the -ra>y yogin> 6Tib.L smyorupa.! Saraha says% f  am like a pi4 That -o9ets ?orl$ly mire Tell me ?hat fault lies in a stainless min$. The pra-ti-e of chod 6Tib.L gchod!( -uttin4 off e4o7 is asso-iate$ ?ith the a-tion of the Ka4yu yogin! t emphasi>es $ire-t openness to both internal an$ external hin$ran-es. Chod entere$ the Ka4yu tra$ition from the linea4e of the ele9enth -entury yogirii( @a-hi4 2ab$ronma% an$ has been propa4ate$ by the Karmapa linea4e% espe-ially the thir$% =an4jun4 8oije% an$ Surman4 Trun4pa Kun4a ,am4yal. 1s one stu$ies these bio4raphies of the Gyal?a Karmapas it is 9ital to reali>e their true si4nifi-an-e. They are not merely histori-al a--ounts but also spiritual $o-trines. Essentially they are the re-or$s of the liberation 6Tib.L rnam!pa!thar!pa. of the Karmapa linea4e. Their multifa-ete$ Juality refle-ts the eJually many/si$e$ nature of buddhadharma itself% -omprise$ of the three yanas ?ith their multipli-ity of spiritual instru-tions. The aspe-ts of the bio4raphies ?hi-h relate the a-tual history of the Karmapa linea4e to4ether ?ith their example as a--omplishe$ stu$ents an$ pra-titioners may be -hara-teri>e$ as their hlnayana aspe-t. n the hlnayana the stu$ent 4roun$s himself in the basi- truths of dharma( thus buil$in4 a foun$ation for spiritual $e9elopment. 1ll the Gyal?a Karmapas ha9e $isplaye$ 4reat assi$uity in me$itation pra-ti-e an$ s-holarly stu$y. t is sai$ of the first Karmapa% 8usum Khyenpa% that ?hile in me$itation retreat% he ne9er unfol$e$ his han$s lon4 enou4h for the s?eat on them to $ry. The parti-ular features of the bio4raphies ?hi-h $eal ?ith the -ompassionate a-ti9ity of the Karmapas may be -onsi$ere$ as their mahayana aspe-t. n the mahayana the stu$ent ra$iates a ?armth an$ openness emanatin4 from the absen-e of emphasis on self. 1s the bio4raphies sho?% ea-h of the Gyal?a Karmapas has ?orke$ un-easin4ly for sentient bein4s by tea-hin4% healin4 an$ establishin4 the Karma Ka4yu linea4e itself. This -ompassionate a-ti9ity has not been -onfine$ merely to


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pra-titioners but also exten$e$ to the or$inary people of Tibet% China% @on4olia an$ so on. 2ike the other Gyal?a Karmapas% @ikyo 8oije $i$ not remain -onstantly at the monastery of Tsurphu% but journeye$ throu4hout Tibet ?ith his monasti- -amp an$ 4a9e tea-hin4s an$ ai$ to all ?ho reJueste$ it. 3hile tra9elin4% @ikyo 8orje -ompose$ many texts in ?hi-h he set forth his profoun$ un$erstan$in4 of dharma! His $eath -ame as a result of -learin4 an epi$emi- of leprosy% ?hi-h he subseJuently -ontra-te$ himself. The va)rayana aspe-ts of the bio4raphies may be seen as the 9arie$ a--ounts of 9isions an$ mira-les. n the va)rayana the pra-titioner expe/ rien-es an$ a-ts from the stan$point of primor$ially pure ener4y of en/ li4htenment itself. 1s the net?ork of -on-eptuali>ation is totally trans-en$e$% it is the le9el of 9isions an$ mira-ulous a-ti9ity. 1s ?e see from the bio4raphies% the su--essi9e Gyal?a Karmapas ha9e re$is-o9ere$ their o?n natural spirituality lar4ely throu4h 9isionary experien-e. Fur/ thermore% ea-h has ha$ affinities ?ith parti-ular symboli- $eities throu4h ?hi-h a4en-y they ha9e re-ei9e$ 9isionary inspiration. ne famous exam/ ple of this pro-ess is the 9ision of the thir$ Karmapa% =an4jun4 8oije% in ?hi-h he en9isa4e$ that the ei4hth/-entury ati yoga master imalamitra ?as absorbe$ into his forehea$. 1s a result of this% =an4jun4 8oije unifie$ the t?o streams ol ati yoga an$ mahamudra! n this history the un$erlyin4 -larity an$ intelli4en-e of the bio4ra/ phies ha9e been stresse$. n the presentation of Bu$$hism in the 3est the t?o extremes of arro4ant $ismissal or o9er/sentimental nai9ete ha9e too often obs-ure$ the a-tual nature of the material. n -ontrast here is a -lear an$ profoun$ a--ount of the li9es of the Gyal?a Karmapas% from a representati9e of the Karma Ka4yu tra$ition% the fourth Karma Thinley tulku! 8 Karma Thinley% =inpo-he ?as born in ,an4-hen in Kham in #+(# an$ ?as re-o4ni>e$% at the a4e of t?o an$ a half years% by Sakya Tri$>in% 8akshul Thinle =in-hen as tulku of Beru Shaiyak 2ama Kunrik% thou4ht to be a airo-ana in-arnation. 1t that time he re-ei9e$ all the symbols an$ titles of his rank an$ authority. He ?as subseJuently re-o4ni>e$ by His Holiness the sixteenth Gyal?a Karmapa as the fourth Karma Thinleypa. =inpo-he stu$ie$ ?ith many lea$in4 -ontemporary tea-hers in-lu$in4 e-hen Kon4trul an$ 8in4o Khyentse% =inpo-he% an$ 2in4 =inpo-he. n a$$ition to his position as a master of the Ka4yu an$ Sakya s-hools% =inpo-he is also ?i$ely learne$ in the ,yin4ma an$ Gelu4 tra$itions. n #+"<% His Holiness the Gyal?a Karmapa appointe$ him a  or$ of

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8harma of the Karma Ka4yu linea4e. 1s a lea$in4 s-holar an$ -lose $is-iple of His Holiness% =inpo-he is thus uniJuely fitte$ to -ompose this history of the linea4e of the Karmapas. The bio4raphies themsel9es ha9e been -ompile$ in the tra$itional manner from 9arious Tibetan histori-al texts an$ the oral tra$ition. Sub/ seJuently their si4nifi-an-e has been illuminate$ by =inpo-hes un$er/ stan$in4 of su-h sa-re$ history. Throu4hout% the intention has been to refle-t the pattern of spirituality re9eale$ by the li9es of the Karmapa% ?hile also ren$erin4 an a--urate histori-al outline of the linea4e. 8a9i$ Stott Spiritual =epresentati9e of Karma Thinley% =inpo-he at $harma -entres in the 0.K. @an-hester% 0.K. -tober% #+"&

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Karmapa Dusum Khenpa '1110(119)*

80S0@ KHAE,P1 ?as born in the sno? ran4e of Tray Shu in 8o Kham in the year of the ron Ti4er 6###' C. E.7. From his parents% ?ho ?ere themsel9es a--omplishe$ pra-titioners% 8usum Khyenpa re-ei9e$ instru-tion in dharma! 1t the a4e of ele9en he ha$ a 9ision of @ahakall% the feminine ener4y aspe-t of the dharmapala( thus manil-stin4 his natural spirituality. Fi9e years later 8usum Khyenpa entere$ the monasti- -ommunity as a no9i-e% an$ subseJuently stu$ie$ the Ao4a-ara mahayana texts of the 4reat philosopher 1sari4a from Geshe amar?a Chapa Cho Kyi Sen4e. 8urin4 this perio$ 8usum Khyenpa also stu$ie$ ,a4arjuna an$ Can$raklrtis @a$hyamaka texts from 2otsa?a Patsap ,yima 8rak. n a$$ition he re-ei9e$ the tantric tea-hin4s of the Ka$ampa linea4e from Geshe Sha?arapa. 1t the a4e of t?enty 8usum Khyenpa ?as or$aine$ as a monk by the abbot% @ai 8ul$>in. He remaine$ ?ith the abbot to stu$y the vinaya6 texts. From the 4reat Ga 2otsa?a% 8usum Khyenpa re-ei9e$ Kala-akra tea-hin4s an$ the path an$ fruit 6Tib.L lam!8bras. tea-hin4s of the n$ian tantric saint% irupa.! ,o? thirty years ol$% 8usum Khyenpa tra9ele$ to 8ak 2ha Gampo to meet his tea-her Gampopa% the hol$er of the Ka4yupa linea4e. 3hen they met% Gampopa instru-te$ him in the 4ra$uate$ path 6Tib.L lam!rim. of the Ka$ampa tra$ition as preliminary pra-ti-e. He tol$ 8usum Khyenpa that he shoul$ pra-ti-e it as he himself ha$ $one. ( Follo?in4 this basi- trainin4 in the sutra approa-h% Gampopa empo?ere$ 8usum Khyenpa to perform the spiritual pra-ti-e of He9ajra. 8urin4 this empo?erment 8usum Khyenpa sa? that Gampopa be-ame


the bo$y of li4ht of He9ajra. 1 little later% 8usum Khyenpa ?ent into a samatha 6tranJuillity7 me$itation retreat for nine months on the a$9i-e of his tea-her. Throu4hout this perio$ he ne9er unfol$e$ his han$s lon4 enou4h for the perspiration on them to $ry. Gampopa re-o4ni>e$ him as his most 4ifte$ stu$ent an$ instru-te$ him in vipasyana 6insi4ht7 me$itation. He pra-/ ti-e$ this for three years until his $e9elopment of insi4ht ?as -omparable to the sun $ispellin4 -lou$s. 1t this time Gampopa tol$ him% Aou ha9e se9ere$ your bon$ ?ith phenomenal existen-e. ,o? you ?ill not return to samsaraHe 4aV- 8usum Khyenpa the oral instru-tions of mahamudra an$ tea-hin4s on the symboli- $eity% ajrayo4inl. Gampopa tol$ him to pra-ti-e this at Kampo Gan4ra in Kham% an$ prophesie$ he ?oul$ attain enli4htenment at that pla-e. 8usum Khyenpa tra9ele$ first to Shau Ta4o% ?here he -onstru-te$ a small retreat hut -alle$ 8rub hi 8ensa 6sJuare seat7% in ?hi-h he pra-ti-e$ mahamudra. He attaine$ the reali>ation that samsara an$ nirvana are inseparably non$ual 6Tib.L *khor!/das!yer!med 7 . 3or$ rea-he$ him that his tea-her ha$ $ie$% so he returne$ to 8ak 2ha Gampo monastery% ?here in a 9isionary experien-e he sa? his tea-her in the sky. 8usum Khyenpa re-alle$ his tea-hers instru-tions for pra-ti-e in the Kampo Gan4ra area. The mountain $eity% Kampo 8orje Paltse4% symboliembo$iment of the areas elemental ener4y% in9ite$ him in a 9ision. Pha4/ mo 8rupa% another stu$ent of Gampopa% from ?hom -ame the ei4ht minor linea4es of the 8akpo Ka4yu% entreate$ him not to 4o% sayin4% f you 4o to Kham you ?ill ha9e to 4i9e many empo?erments. This ?ill shorten your life. 8usum Khyenpa sai$ in reply% Thank you for your kin$ a$9i-e% but re4ar$less of ?hat  $o%  shall li9e until  am ei4hty/four. 1t the a4e of fifty% he journeye$ to Kampo ,enan4 ?here he imme/ $iately attaine$ enli4htenment throu4h the pra-ti-e of $ream yoga! 8usum Khyenpa reali>e$ the essential sameness of $ay an$ ni4ht% $reams an$ the ?akin4 state% me$itation an$ e9ery$ay life. His reali>ation -orrespon$e$ to the fourth le9el of mahamudra% ?hi-h is kno?n as beyon$ me$itation 6Tib.L bsgom!med.!$ Spiritually% the moment of his enli4htenment ?as symboli>e$ in the

K 1=@1P1 80S0@ K HAE,P1

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9isionary offerin4 by dakiriis of a bla-k va)ra -ro?n ?o9en out of their hair. This -ro?n is sai$ to be symboli-ally present abo9e the hea$s of all the Karmapa in-arnations si4nifyin4 their reali>ation of the true nature of reality. 1t this time% the nine $eity mandala of He9ajra an$ the fifteen $eity mandala of his ?is$om -onsort% ,airatmya% as ?ell as many other yidams appeare$ in a 9ision to 8usum Khyenpa. Throu4h his a--omplishment of $ream yoga> he tra9ele$ to Ceylon% ?here the tantric saint% ajra/ 4hanta%) empo?ere$ him in the spiritual pra-ti-e of the symboli- $eity% Cakrasaip9ara% an$ to TuDita% the spiritual en9ironment of the future Bu$$ha% @aitreya% ?ho instru-te$ him in bodhisattva 9o?s. 8usum Khyenpa remaine$ in Kampo ,enan4 for ei4hteen years% $urin4 ?hi-h time he built a monastery an$ a retreat -enter. The fame of his spiritual reali>ation sprea$ an$ he be-ame kno?n as the kno?er of the three times5past% present an$ future 6Tib.L dus!gsum!mkhyen!pa7% in/ $i-atin4 his trans-en$in4 of time throu4h his un$erstan$in4 of the unborn nature of min$. The Kashmiri pandita( Sakyasr% " ?ho ha$ been in9ite$ to Tibet to establish a ne? or$ination linea4e for the monasti- -ommunity% $e-lare$ 8usum Khyenpa ?as the one of bu$$ha/a-ti9ity or Karmapa% proph/ esie$ by Sakyamuni Bu$$ha in the Samadhira)asutra. 2ama han4% foun$er of the Tsalpa Ka4yu linea4e -onfirme$ this. The t?o tea-hers further sai$ that 8usum Khyenpa embo$ie$ the prin-iple of a?akene$ -ompassion 6Skt.L avalokitesvara. an$ that follo?in4 the a4e of Bu$$ha @aitreya% the Karmapa 2ama ?oul$ be reborn as the Bu$$ha Siipha. 1t the a4e of se9enty/four Karmapa 8usum Khyenpa journeye$ to the 8relon4 area of Kham% ?hi-h ?as trouble$ by $isputes. He pa-ifie$ fa-tional feu$in4 an$ brou4ht a time of pea-e. @oreo9er% he ?orke$ extensi9ely for the si-k% -urin4 many $iseases in-lu$in4 blin$ness an$ paralysis. The healin4 po?er of his -ompassion ?as extremely potent. He also establishe$ monasteries at @ar Kham an$ Karma Gon% ?here he met 8ro4on =e-hen% his prin-ipal stu$ent an$ hol$er of the linea4e. To?ar$ the en$ of his life% 8usum Khyenpa returne$ to 8ak 2ha Gampo as he ha$ been instru-te$ to $o by Gampopa. He ma$e offerin4s

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to the monastery% repaire$ some of the buil$in4s% an$ 4a9e many tea-hin4s to the -ommunity there. SubseJuently Karmapa establishe$ his prin-ipal monasti- seat at Tsurphu% ?hi-h remaine$ the seat of the Karmapas until #+S+. The abbot of Bo$h4aya monastery in n$ia sent a -on-h/shell horn to Tsurphu as a 4ift an$ as an a-kno?le$4ement of 8usum Khyenpas po?erful expression of dharma. 3hile he ?as at Tsurphu% 8usum Khyenpa brou4ht to an en$ the $isputes ?hi-h 2ama han4 of the Tsala Ka4yu linea4e ?as en4a4e$ in. 2ama han4 ?as a 4reat siddha an$ the ruler of the kin4$om of Tsalpa% but ha$ a rather a44ressi9e nature ?hi-h Karmapa alone ?as able to pa-ify.

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ne ni4ht ?hile he ?as pra-ti-in4 $ream yoga! 8usum Khyenpa re-ei9e$ the spiritual pra-ti-e of the four/fa-e$ t?el9e/arme$ ajrayo4inl from the tantric saint n$rabhuti.& SubseJuently% $urin4 another 9isionary experien-e he re-ei9e$ tea-hin4s from ajrayo4inl. Karmapa instru-te$ his o?n stu$ents in these tea-hin4s% but a little ?hile later he $reamt that fi9e 4irls $resse$ in re$ an$ a$orne$ ?ith je?els appeare$ to him an$ sai$% 8o not 4i9e se-ret va)rayana tea-hin4s to e9erybo$y ?ho asks for them. 1 fe? $ays later 8usum Khyenpa a4ain 4a9e the tea-hin4s an$ that 9ery ni4ht the fi9e 4irls appeare$ to him a4ain in his $reams sayin4% 3e are messen4ers of Prin-ess 2aksmlnkara. + 8o not 4i9e se-ret va)rayana tea-hin4s to e9erybo$y ?ho asks for them. Three $ays later Karmapa 4a9e the tea-hin4s to 2ama Khampa Kun4ba% an$ that ni4ht in his $reams the 4irls appeare$ in the sky ri$in4 ?hite -lou$s sayin4% 3e tol$ you not to 4i9e this se-ret va)rayana tea-hin4 to e9eryone ?ho aske$ for it% but you $i$ not listen. n the three months before Karmapa 8usum Khyenpas $eath there ?ere an unusually lar4e number of rainbo?s% sli4ht earth tremors an$ rumblin4 noises ?hi-h people sai$ ?ere the $rums of the dakinls! The play of the elements seeme$ to be heral$in4 some momentous e9ent. 1t the a4e of ei4hty/four% on the first $ay of the year of the 3ater x 6##+< C.E.7 8usum Khyenpa pla-e$ Tsurphu monastery% to4ether ?ith his books an$ reli-s% in the -are of his prin-ipal stu$ent% 8ro4on =e-hen. He also entruste$ him ?ith the letter in ?hi-h he ha$ pre$i-te$ the -ir-umstan-es into ?hi-h the next Karmapa ?oul$ be born. He $istribute$ all his other possessions amon4 the Ka4yu -ommunities. n the mornin4 of the thir$ $ay of the ne? year% 8usum Khyenpa instru-te$ his stu$ents in dharma for the last time. Then% sittin4 up% he 4a>e$ into the sky an$ entere$ into me$itation. 1t noon he passe$ a?Wy. 8urin4 his $eath rites a ?eek later many people ha$ 9isionary expe/ rien-es some seein4 his bo$y in the smoke that rose from the funeral pyre% others seein4 many suns in the sky an$ dakas an$ -)akinls $an-in4 amon4 them. 3hen the flames of the pyre $ie$ a?ay% 8usum Khyenpas heart% si4nifyin4 his lo9e% an$ his ton4ue% symboli>in4 his tea-hin4% ?ere foun$ inta-t amon4 the ashes. His stu$ents also re-o9ere$ some of his bones% ?hi-h appeare$ to ha9e see$/syllables 6Skt.L bi)a. marke$ on them an$ other symboli- reli-s.

Karmapas ashes ?ere enshrine$ in a stupa mo$ele$ after the one a 8hanyakataka in southern n$ia% ?here Sakyamuni Bu$$ha ha$ 4i9en the tea-hin4s of Kala-akra. This stupa ?as $esposite$ at Tsurphu monastery. 8usum Khyenpa ha$ many a--omplishe$ stu$ents throu4h ?hom his influen-e penetrate$ into other tra$itions as ?ell as his o?n Kaiptshan4 Ka4yu. The hol$er of his linea4e ?as 8ro4on =e-hen% ?ho subseJuently passe$ it to Pom$rakpa% ?ho in turn 4a9e it to the se-on$ Karmapa 2ama. Four important foun$ers of other linea4es ?ho re-ei9e$ some tea-hin4 from 8usum Khyenpa ?ere Ta4lun4 Than4pa% foun$er of the Ta4lun4 Ka4yu 2in4je =epa% the 4reat mahamudra pra-titioner an$ spiritual an-estor of the 8rukpa Ka4yu Tsan4pa Gyare% the a-tual foun$er of the 8rukpa Ka4yu an$ 2ama Ka$ampa 8eshe4% ?ho foun$e$ the Katok ,yin4ma linea4e. n a$$ition% there ?ere fi9e stu$ents ?ho ha$ $e9elope$ spe-ial po?ers. They ?ere 8e-hun4 San4jay in the area of telepathi- ability% 8a4$en Batsa in the area of performin4 mira-les% Ta?a Ka$ampa in the area of spe-ial bodhisattva po?ers% 8ro4on =e-hen in the area of blessin4 an$ Ge Chutsun in the area of profoun$ reali>ation.

K 1=@1P1 80S0@ K HAE,P1

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Karmapa Karma !akshi '1+0,(1+8)*

THE SEC,8 K1=@1P1% Karma Pakshi% ?as born in #!') C.E. into a family $es-en$e$ from the ei4hth/-entury dharma+kin4% Trison4 8etsun. His parents% ?ho ?ere $e9out reli4ious pra-titioners% name$ their son Cho$>in. Cho$>in ?as a pre-o-ious -hil$ an$ by the a4e of six he -oul$ rea$ an$ ?rite perfe-tly. By the time he ?as ten years ol$ he ha$ alrea$y 4raspe$ the essen-e of Bu$$hist $o-trine. n a$$ition to his intelle-tual ability% Cho$>in also possesse$ an intuiti9e aptitu$e to rest the min$ in stillness. 1s a result of this natural fa-ility% ?hen his me$itation tea-her% Pom$rakpa% intro$u-e$ him to the nature of his o?n min$% he ?as able to $e9elop spontaneous insi4ht. Pom$rakpa ha$ himself re-ei9e$ the tea-hin4s of the Karma Ka4yu linea4e from 8ro4on =e-hen% the heir to 8usum Khyenpas transmission. 3hen he first besto?e$ an empo?erment on Cho$>in% he explaine$ that in a 9ision he ha$ seen 8usum Khyenpa an$ other tea-hers of the linea4e surroun$in4 his youn4 stu$ents resi$en-e% illustratin4 the latters importan-e. n a further 9ision% 8usum Khyenpa re9eale$ to Pom$rakpa that Cho$>in ?as in fa-t his in-arnation. From this time on% Pom$rakpa re-o4ni>e$ Cho$>in as the se-on$ Karmapa 2ama an$ entitle$ him dharma master 6Tib.L chos!kyi!bla!ma.! n a$$ition he or$aine$ Karma Pakshi as a no9i-e. For ele9en years Karma Pakshi stu$ie$ ?ith Pom$rakpa% spe-iali>in4 in the mahamudra tea-hin4s of Saraha an$ Gampopa. 3ith his natural ability he ?as able to a--omplish the tea-hin4s as Jui-kly as he re-ei9e$ them. 1t the -on-lusion of this perio$ of stu$y Pom$rakpa tol$ him that he ha$ $e9elope$ his o?n un$erstan$in4 suffi-iently but that he also nee$e$ to ha9e a linea4e of empo?erments% textual

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transmissions an$ instru-tions from Sakyamuni or ajra$hara in or$er to tea-h others. He 4a9e Karma Pakshi the -omplete series of Ka4yu tea-hin4s% an$ thus be-ame his spirit/ ual father. 3hen Karma Pakshi re-ei9e$ the empo?erment of @ahakala he experien-e$ the a-tual presen-e of the dharmapala. 1t the a4e of t?enty/t?o Karma Pakshi ?as or$aine$ a monk by 2ama ampa Bum% abbot of the Katok ,yin4mapa monastery% establishe$ by Ka$ampa 8eshe4% the stu$ent of the first Karmapa. n his o?n spiritual pra-ti-e at this time% Karma Pakshi -on-entrate$ upon inner heat yoga -ombine$ ?ith mahamudra itself. n this ?ay he $e9elope$ both the form an$ formless aspe-ts of tantric pra-ti-e. This ?as a perio$ of -i9il $isturban-es in Kham an$ Karma Pakshi respon$e$ to the nee$s of the people by tourin4 the area in an attempt to brin4 about pea-e. The ?hole area ?ith its fiel$s% mountains an$ 9alleys appeare$ to him as an en9ironment of -omplete happiness 6Tib.L bde. mchog. ?hi-h -ontaine$ the potential for the sprea$ of dharma. This ?as symboli>e$ in his 9ision of @ahasukha Cakrasam9ara surroun$e$ by the $an-e of dakas an$ dakinls. 2ater% inspire$ by the ajra Bla-k/Cloake$ @ahakala 6Tib.L rdo!r)e!ber!nag!can7% ?ho subseJuently be-ame the main dharma prote-tor of the Karma Ka4yu linea4e% Karma Pakshi built a ne? monastery in the area of Shar-hok Pun4ri in Kham. n another 9ision% Karma Pakshi ?as instru-te$ by a dakirii to $e9elop -ommunal sin4in4 of the six/syllable mantra of 19alokites9ara% embo$iment of enli4htene$ -ompassion.# Karma Pakshi an$ his monks -hante$ the mantra as they tra9ele$. From this time on?ar$ -ommunal sin4in4 of the six/syllable mantra be-ame an important part of popular reli4ious pra-ti-e in Tibet. Karma Pakshi staye$ at his ne? monastery for ele9en years% en4a4e$ in intensi9e me$itation pra-ti-e. The fame of his spiritual po?er rea-he$ as far as an4 an$ China. Throu4h his mastery of the ener4y of the four elements% Karma Pakshi pa-ifie$ his en9ironment. This ?as -onfirme$ by the symboli- -ommitment of the mountain $eity% 8orje Paltse4% to prote-t the Karma Ka4yu linea4e. SubseJuently% Karma Pakshi 9isite$ Karma Gon monastery% ?hi-h

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ha$ fallen into a state of $isrepair. He restore$ it to its former -on$ition. Then% inspire$ by @ahakall% Karma Pakshi journeye$ to Tsurphu an$ a4ain -arrie$ out restoration ?ork. Six years later% he ?ent to the Tsan4 area of ?estern Tibet 9ia 2ake ,amtsho% ?here he obtaine$ treasure ?hi-h ?as use$ for the $ebts in-urre$ $urin4 the restoration of the monastery. n #!;# Kama Pakshi re-ei9e$ an in9itation from Prin-e Kublai ?ho at that time rule$ the Sino/Tibetan bor$er re4ions. n response% Karma Pakshi tra9ele$ to the 3u/tok pala-e% rea-hin4 there in the year #!;<% after bein4 ?el-ome$ by a lar4e army at Serta on the ?ay. Karma Pakshi ?as a?are of the importan-e of his 9isit for the future of Ka4yupa tea-hin4s an$ ha$ many 9isionary experien-es in$i-atin4 this after his arri9al at the -ourt. He ?as honore$ by Kublai Khan% ?ho reJueste$ him to $isplay his spiritual po?er to the other reli4ious tea-hers. Karma Pakshi -omplie$ ?ith this reJuest an$ also -on$u-te$ himself ?ith su-h -ourtesy that all a-kno?le$4e$ his 4reatness. The khan aske$ him to remain at his -ourt permanently% but Karma Pakshi $e-line$% forseein4 the potential for trouble in the fa-tional interests at the -ourt. 1t this time% the rest of China ?as un$er the -ontrol of @on4ka Khan% a 4ran$son of Gen4his Khan% ?ho ha$ $epose$ his o?n -ousin% Go$in. @on4ka Khan exer-ise$ a rather tenuous -ontrol of his youn4er brother Kublai. 8urin4 this perio$ the Sakyapa s-hool ha$ sprea$ its tea-hin4s throu4hout China% $ue lar4ely to the ?ork of Sakya Pan$ita 6##&!/#!;#7 an$ his nephe?% Phakpa 6#!(;/#!&<7. nspire$ by 19alokites9ara an$ @ahakala% Karma Pakshi $e-i$e$ to tra9el to northern Tibet. 8espite Kublai Khans an4er at his refusal to stay% he journeye$ to the Sino/Tibetan bor$er re4ion of @inyak. 3hen he arri9e$ the -ountry ?as ro-ke$ by a torna$o% ?hi-h Karma Pakshi en9isa4e$ as the manifestation of the ajra Bla-k/Cloake$ @ahakala. He also ha$ a 9ision of aisra9ana% prote-tor of ?ealth% ?ho reJueste$ him to remain in @inyak in or$er to -onstru-t a ne? temple there. &y #!;) Karma Pakshi ha$ rea-he$ 1m$o in northeastern Tibet% ?here he learne$ that @on4ka Khan ha$ suppresse$ the po?er of his

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youn4er brother% Kublai% an$ ?as no? the supreme ruler of @on4olia an$ a lar4e part of China. 1t this point% @on4ka Khan in9ite$ him to return to China to tea-h dharma! The in9itation ?as a--epte$ an$ Karma Pakshi tra9ele$ slo?ly ba-k to China% passin4 throu4h the @inyak re4ion on-e a4ain. n a 9isionary experien-e% he ?as inspire$ by the re$ Tara to 4o to @on4ka Khans pala-e in 2ian4 Chou. By this time the far/ ran4in4 importan-e of Karma Pakshis dharma a-ti9ity ha$ be-ome 9ery -lear. n the journey to @on4ka Khans -ourt he remo9e$ both en9ironmental an$ so-ial imbalan-es by his -ompassionate a-ti9ity. Karma Pakshi arri9e$ at the -ourt at the be4innin4 of the ?inter. The khan marke$ his arri9al by freein4 prisoners in his honor an$ Karma Pakshi manifeste$ the enli4htene$ -ompassion of 19alokites9ara by 4i9in4 many empo?erments% textual transmissions an$ instru-tions. The khan be-ame his $e9ote$ stu$ent an$ Karma Pakshi re9eale$ that he ha$ in fa-e stu$ie$ ?ith the first Karmapa% 8usum Khyenpa% in his pre9ious life% anNtj in$ee$ ha$ a-hie9e$ the same mahamudra reali>ation as Karma PakshiU himself. n or$er to $isplay the superb skillful means of the dharma! Karma Pakshi in9ite$ many jealous Taoist masters from Shen Shin4% Tao Shi% an$ Er Kao to join him in $ebate. Ho?e9er% none ?ere eJual to it an$ they all a--epte$ his tea-hin4. 1t the 1laka pala-e% Karma Pakshi empo?ere$ the khan an$ his other stu$ents in the spiritual pra-ti-e of Cakrasam9ara. @on4ka Khan pra-ti-e$ his instru-tion so pre-isely that he ?as able to 9isuali>e th eyidam in perfe-t $etail. 2ater% throu4h the po?er of Karma Pakshis me$itation% a 9ision of Saraha an$ the other ei4hty/four tantric saints appeare$ in the sky% ?here they remaine$ for three $ays. The po?er of his tea-hin4 -ut throu4h the khans in9ol9ement ?ith politi-s% enablin4 him to $e9elop an intuiti9e reali>ation of mahamudra! Karma Pakshis influen-e exten$e$ far beyon$ the royal -ourt an$ in$ee$ ha$ a profoun$ effe-t on Sino/@on4ol -ulture. He -ontinue$ the pro-ess be4un by Sakya Pan$ita. 1s an example of this% Karma Pakshi a$/ 9ise$ that all @on4ol Bu$$hists shoul$ a9oi$ meat/eatin4 on the $ays of

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the moons phases. Similarly% non/Bu$$hists ?ere a$9ise$ to keep their o?n reli4ious pre-epts on these $ays. The ten 9irtues ! enun-iate$ by Sakyamuni Bu$$ha ?ere emphasi>e$ as the basis of in$i9i$ual an$ so-ial morality. Karma Pakshis ?ork for the ?elfare of the people ?as 9ery extensi9e. For example% on thirteen separate o--asions 4roups of prisoners ?ere free$ from -onfinement on his ur4in4. 8espite his o?n personal presti4e% Karma Pakshi $i$ not seek to a$9an-e the Karma Ka4yu s-hool at the expense of the other Bu$$hist tra$itions% but ur4e$ the khan to support them as ?ell. SubseJuently the khan in9ite$ his 4uru to a--ompany him on a tour of his empire. 1t Karakorum% the @on4ols -apital -ity% Karma Pakshi entere$ into a frien$ly $ialo4ue ?ith the representati9es of other reli4ious tra$itions. The party tra9ele$ on to the Sino/@on4olian bor$er re4ions an$ then journeye$ to @inyak. Here% inspire$ by the memory of 8usum Khyenpa% Karma Pakshi $e-i$e$ to return to Tibet. @on4ka Khan ha$ ?ante$ his 4uru to a--ompany him to @an-huria% but Karma Pakshi $e-line$% pointin4 to the impermanent nature of all situations. The khan $i$ not attempt to $etain him but 4rante$ him a safe -on$u-t pass throu4h all @on4ol territories. Ho?e9er% in the year of the ron Ti4er% as Karma Pakshi returne$ to Tibet% trouble broke out in China upon the $eath of @on4ka Khan. 1t first 1lapa4a% the late khans son% establishe$ his rule in spite of the fa-t that some @on4ol -hiefs supporte$ the ri9al -laim of his un-le% Kublai Khan. Soon% ho?e9er% Kublai Khan ?as able to sei>e -ontrol an$ 1lapa4a ?as kille$% repute$ly by the ma4i-al po?er of a stu$ent of 2ama han4 of the Tsalpa Ka4yu linea4e. 1t this time Karma Pakshi% ?hose journey ha$ been $elaye$ by lo-al ?arfare% ?as inspire$ by a 9ision to -onstru-t a lar4e statue of the Bu$$ha% on his return to Tibet. Ho?e9er% he ?as a-utely a?are of the $iffi-ulties in the ?ay of su-h a proje-t. The ?ay throu4h these obstru-tions ?as re9eale$ to him in a $ream of a ?hite horse ?hi-h res-ue$ him from $an4er. He -ompose$ a son4 to -elebrate this in ?hi-h he $e-lare$% This supreme horse is like a 4ol$en bir$. #% myself% am the

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supreme man% as ?as Si$$hartha Guatama. Therefore ?e ?ill -ross o9er these $an4erous times. 3or$ rea-he$ Karma Pakshi that Kublai Khan% en-oura4e$ by -ourt intri4ue% ha$ $e9elope$ a 4ru$4e a4ainst him. The khan felt that he ha$ been sli4hte$ by Karma Pakshi an$ that the latter ha$ en-oura4e$ his ri9al an$ brother% @on4ka Khan% so he $e-i$e$ to or$er his assassination. The ne? khanQs sol$iers $etaine$ Karma Pakshi an$ subje-te$ him to 9arious in$i4nities an$ tortures su-h as burnin4% poisonin4 an$ bein4 thro?n off a -liff% but in the fa-e of this brutal treatment he manifeste$ the -ompassion of 19alokites9ara an$ the natural free$om of a mahasiddha. Karma Pakshis reali>ation of the unborn an$ un$yin4 nature of min$ meant that his -aptors ?ere unable to harm him. E9entually he expresse$ 4reat pity for their -onfusion. These e9ents for-e$ Kublai Khan to re-onsi$er his attitu$e to Karma Pakshi. nstea$ of assassination% exile seeme$ appropriate. The khan attempte$ to $ama4e Karma Pakshis health by sen$in4 him to a $eserte$ area near the o-ean ?here there ?ere fe? people to re-ei9e the dharma! Ho?e9er% ?ithin the next fe? years Karma Pakshi spent his time -ompos/ in4 texts an$ slo?ly re-o9ere$. E9entually Kublai Khan relente$ an$ apolo4i>e$% askin4 Karma Pakshi to stay ?ith him. 3hen Karma Pakshi replie$ that he ha$ to return to Tibet% the khan allo?e$ him to $epart sayin4% Please remember me an$ pray for me an$ bless me. Aou are free to 4o an$ tea-h dharma ?here9er you ?ish. Karma Pakshi arri9e$ ba-k at Tsurphu after a lon4 journey an$ set to ?ork -onstru-tin4 the statue of Bu$$ha. The -ast brass statue% name$ Great Sa4e% rnament of the 3orl$ 6Tib.L thub!chen d9am!gling!rgyan.( stoo$ fifty/fi9e feet tall an$ -ontaine$ reli-s of the Bu$$ha an$ his $is-iples. n -ompletion the statue appeare$ to tilt to one si$e. Seein4 this% Karma Pakshi entere$ into me$itation% tiltin4 his bo$y in the same ?ay. 1s he strai4thene$ up% the statue ri4hte$ itself. Before his $eath in #!&(% Karma Pakshi transmitte$ his linea4e to his 4reat stu$ent% 0r4yenpa. He informe$ 0r4yenpa that his next in-arnation ?oul$ -ome from ?estern Tibet. Karma Pakshi ?as both a profoun$ tantric saint an$ s-holar. The

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ener4y of his tea-hin4s inspire$ many people to tra9el the spiritual path. n a$$ition to 0r4yenpa% his other famous stu$ents in-lu$e$ @aja Chan4/ -hub Tson$ru% ,yenre Gen$un Bum an$ @on4ka Khan.

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Karmapa Rang"ung Dor"e '1+8-(1))9*

, THE EGHTH 81A of the first month of the year of the 3oo$ @onkey 6#!&< C.E.7 the thir$ Karmapa in-arnation% =an4jun4 8orje% ?as born in the Tin4ri area of ?estern Tibet. t is sai$ that as his mother 4a9e birth to him% the moon ?as risin4 an$ the baby imme$iately sat up sayin4% The moon has risen. The youn4 =an4jun4 8oije $isplaye$ extraor$inary pre-o-ity. ne $ay% at the a4e of three% ?hile playin4 ?ith frien$s% he su$$enly aske$ them to make him a throne. 3hen the imitation throne ?as -onstru-te$% he sat upon it% put on a bla-k hat an$ announ-e$ that he ?as the Karmapa 2ama. Soon ne?s of this remarkable -hil$ tra9ele$ far an$ ?i$e% rea-hin4 the attention of 2ama 0r4yenpa. This 8rukpa Ka4yupa lama reJueste$ that the no? fi9e year ol$ =an4jun4 8orje be brou4ht to see him. The spiritual Jualities of the youn4 -hil$ le$ 0r4yenpa to reali>e that this ?as in$ee$ the in-arnation of the Karmapa. To rene? the relationship bet?een them% 2ama 0r4yenpa then besto?e$ the empo?erments of Cakrasam9ara an$ He9ajra upon =an4jun4 8orje. The e$u-ation an$ trainin4 of the ne? Karmapa be4an at the a4e of se9en% ?hen he re-ei9e$ the no9i-e or$ination from 2ama Kun$en Sherab. Follo?in4 this he ?as formally enthrone$ as the Karmapa 2ama at Tsurphu. His trainin4 -ontinue$ at Tsurphu% ?here for ele9en years he stu$ie$ the -omplete tea-hin4s of the Ka4yu an$ ,yin4ma tra$itions from 2ama ,yenre Gen$un Bum an$ 2ama ,amtsho?a. The former sa? =an4jun4 8oije as an embo$iment of Saraha% the 4reat n$ian tantric saint. He -omplete$ this intensi9e perio$ of stu$y ?ith a me$itation retreat in the 9i-inity of the 4reat 2a$y of the 3hite

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Sno?s% omo Gan4kar% kno?n else?here as @ount E9erest. 1t the a4e of ei4hteen% =an4jun4 8orje tra9ele$ to the 4reat Ka$ampa monastery of San4phu% ?here he re-ei9e$ the full or$ination from the abbot% Sakya honnu. He remaine$ for some time at the monastery% en4a4e$ in a ?i$e stu$y of philosophy% lo4i- an$ reli4ious la?. His stu$ies in-lu$e$ the vinaya( thou4ht transformation 6Tib.L blo!sbyong.( The Five Te3ts o# 1aitreya 6Tib.L byams!chos!lde!lnga7Q @a$hyamaka philosophy% abhidharma( an$ the "ra)naparamita sutra an$ sastra -ommentaries. The thir$ Karmapa ?as an omni9orous stu$ent. 1lthou4h he retaine$ un$erstan$in4 from his pre9ious li9es% he resear-he$ all aspe-ts of both -ontemporary an$ tra$itional learnin4. He re-ei9e$ tea-hin4s from the most profoun$ s-holars of his $ay. 1s an example of this% some of the tea-hin4s he re-ei9e$ from 2ama Kun4a 8on$rup are parti-ularly note/ ?orthy% vi9 L %alacakra Tantra* root te3t and commentary ;uhyasama)a Tantra Cakrasamvara Tantra* root text an$ -ommentary Aamantaka tea-hin4s.# ajramala tea-hin4s 0eva)ra Tantra an$ -ommentaries SamputikaG Guhya4arbha tea-hin4s The pea-eful an$ ?rathful $eities* tea-hin4 ; Shi aypa tea-hin4s of 8ampa San4jay @a-hi4 2ab$rons chod tea-hin4 Sakyapa path an$ fruit tea-hin4s The sadahga yoga of Kala-akra) %an)ur an$ Tan)ur textual transmission" 1 -omparati9e stu$y of Hin$u philosophy

3hen =an4jun4 8oije re-ei9e$ the empo?erment of Kala-akra% he ha$ a 9isionary experien-e of the entire uni9erse as -ontaine$ ?ithin the bo$y itself. nspire$ by this% he -ompose$ a 9ery influential text on astrolo4y.

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3hen this perio$ of stu$y ?ith 2ama Kun4a 8on$rup ?as -omplete$% =an4jun4 8orje entere$ into intensi9e me$itation at the Garu$a Castle retreat -enter near Tsurphu. 8urin4 this retreat he ha$ a $ream in ?hi-h the tea-hin4s of the philosopher ,a4arjuna ?ere -on9eye$ to him by his late 4uru% 0r4yenpa. =an4jun4 8orjes stu$ies exten$e$ into the me$i-al fiel$. From 2ama Bare he re-ei9e$ the Sowa Rikpa me$i-al e$u-ation. SubseJuently% the Karmapa staye$ for a ?hile ?ith the learne$ 1bbot Tsultim =in-hen% from ?hom he re-ei9e$ tea-hin4s% amon4 ?hi-h are the follo?in4L ;uhyasama)a Tantra 1adhyamaka philosophy 1ahamaya Tantra He9ajra tea-hin4s% from the linea4e of ,4ok Cho$or an$ @eton Tsonpo& 4amantaka Tantras Cakrasamvara Tantras #

2ater% =an4jun4 8orje stu$ie$ ?ith =i4$>in Kumararaja% the most important -ontemporary exponent of the innermost essen-e 6Tib.L snying! thig. tea-hin4s of the ,yin4mapa tra$ition. These tea-hin4s% ?hi-h ha$ been intro$u-e$ into Tibet in the ei4hth -entury by the pandita% imalami/ tra% re9eal the $ire-t experien-e of bu$$hahoo$ throu4h the nake$ness of a?areness. They ha$ a lastin4 influen-e on =an4jun4 8orje. n me$itation he ha$ a 9ision in ?hi-h imalamitra ?as a-tually absorbe$ into his forehea$. The effe-t of this tea-hin4 on =an4jun4 8orje le$ to his brin4in4 to4ether the t?o tea-hin4s of Ka4yupa 4reat seal an$ ,yin4mapa 4reat perfe-tion into one stream. =an4jun4 8orjes $epth an$ brea$th of s-holarship ?as of a $e4ree usually asso-iate$ ?ith the European renaissan-e man% an$ in Tibet ?ith the later =ime 6boun$aryless7 mo9ement. Ha9in4 assimilate$ most of the Bu$$hist tea-hin4s% empo?erments an$ textual transmissions% ?hi-h ha$ been brou4ht to Tibet% he -ommuni-ate$ his 9ision in many important texts. f the ones sur9i9in4% the foremost for the Ka4yu se-t is the Deep Inner 1eaning 6Tib.L 9ab!mo!snang!don7% an in9aluable -ommentary on the nature of tantra.

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n the -ompletion of his stu$ies% =an4jun4 8orje be4an to tra9el throu4h southern Tibet% 4i9in4 tea-hin4s an$ besto?in4 empo?erments. He staye$ in the Kon4po area for a perio$ of three years. @any people ?ere inspire$ to stu$y dharma by the po?er of his presen-e an$ reputation as a dharma master. n time% =an4jun4 8orjes fame sprea$ as far as the @on4ol Emperor To4h Temur% ?ho in9ite$ him to 9isit. He a--epte$ the in9itation an$ set out for China% but on the ?ay his party ?as hel$ up by unseasonable ?eather. The follo?in4 sprin4 the party a4ain set out for China. n the ?ay -ertain omens o--urre$ ?hi-h in$i-ate$ to =an4jun4 8orje that the emperor ha$ $ie$. Before -ontinuin4 Karmapa performe$ the $eath rites for the emperor. The party finally arri9e$ at the pala-e of Tai/ya Tu on the ei4hteenth $ay of the tenth month of the year of the 3ater @onkey 6#((! C.E.7. There it ?as learne$ that the Emperor To4h Temur ha$ in$ee$ $ie$ on the $ay of the omens. Ho?e9er% the royal family an$ -ourt ?ere still able to ?el-ome =an4jun4 8oije. Karmapa a$9ise$ the late emperors youn4er brother% To4hon Temur% to ?ait for six months before as-en$in4 the throne an$ he pre$i-te$ that To4hon Temur ?oul$ pro9e to be a 4reat monar-h. n the fifteenth $ay of the first month of the 3ater Bir$ year the ne? emperor ?as enthrone$ by =an4jun4 8oije in a 4ran$ -eremony. n the year of the 3oo$ 8o4% Karmapa set out on the return journey to Tibet to pro-ure% as a 4ift for the emperor% some lon4 life ne-tar% tse chu 6Tib.L tse!chu7% left near Samye by Pa$masambha9a. n the ?ay he establishe$ many monasteries $e$i-ate$ to Ka4yu dharma! f espe-ial importan-e is the temple that he establishe$ at 3u/tai Shan% the Fi9e Peaks of @aiijusrU mountain in China. n his return to Tibet% =an4jun4 8oije ?as in9ol9e$ in tea-hin4 an$ resol9in4 politi-al problems. SubseJuently% Karmapa re-ei9e$ an in9ita/ tion from To4hon Temur to re9isit China. So in the year of the Fire =at% Karmapa set out on-e a4ain for China. Throu4hout the lon4 journey =an4jun4 8orje -ontinually tau4ht dharma! 0pon his arri9al% the emperor ?el-ome$ him joyfully an$ re-ei9e$ the 4ift of the tse chu from Karmapa

K 1=@1P1 = 1,G0,G 8=E

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?hi-h enable$ him to li9e the lon4est of the @on4ol emperors. 8urin4 his stay =an4jun4 8orje establishe$ a ne? Ka4yupa monastery. He ?as also able to en$ the -limati- $iffi-ulties ?hi-h ?ere harmin4 the -rops in China at that time. n the fourteenth $ay of the sixth month of the year of the Earth =abbit 6#((+ C.E.7% =an4jun4 8orje tol$ the emperor of his presentiments of his o?n imminent $eath. He ?ith$re? into the Cakrasam9ara shrine% ?here he me$itate$ on the heruka an$ passe$ a?ay in me$itation. The next $ay% as his final tea-hin4 to the emperor an$ empress% Karmapa appeare$ to manifest his fa-e in the full moon. =an4jun4 8oijes influen-e on va)rayana Bu$$hism ?as in-al-ulable. 1s ?ell as his in9aluable texts% his tea-hin4 ?as sprea$ throu4h his many a--omplishe$ stu$ents. =an4jun4 8orje tau4ht the famous Sakya s-holar% Aa4$e Pan$ita%+ an$ also the most profoun$ ,yin4mapa 4uru% 2on4-hen =abjampa. n a$$ition% =an4jun4 8orjes other stu$ents in-lu$e$ Shamar =inpo-he% 8rakpa Sen4e an$ To4hon Temur.

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Karmapa Rolpe Dor"e '1)-0(1)8)*

80= 80=,G ,G THE THE P=EG P=EG,1 ,1,C ,CA A of =olp =olpee 8orj 8orje ess mo moth ther er many many auspi-ious symbols o--urre$ in her $reams% in$i-atin4 the birth of an in-arnate 4uru. n the ei4hth $ay of the thir$ month of the year of the ron 8ra4on 6#(<' C.E.7 Karmapa =olpe 8orje ?as born. The soun$s of the six/syllable mantra ?ere hear$ on the lips of the baby an$ a beautiful fra4ran-e issue$ from the bo$y. 1s a youn4 -hil$ =olpe 8orje freJuently $isplaye$ his remarkable abilities. 1t the a4e of three he $e-lare$  am Karma Pakshi. @any of my stu$ents are here an$ so  ha9e -ome. He spontaneously sat in the position of 1mitabha an$ tol$ his mother that the position ?as one in ?hi-h he ha$ been seate$ in her ?omb. 1t the a4e of six the youn4 pro$i4y% on bein4 Juestione$ about his pre9ious li9es% replie$%  am 8usum 8usum Khyenpa an$ Karma Pakshi. Pakshi.  ?ent to China an$ be4an to pa-ify the @on4ol armies.  am the one ?ho ?at-he$ from the -lou$s. @y 4uru is emptiness an$  myself am your 4uru. 4uru. ,o?  pos posses sesss three three emanat emanation ions. s. ne is ?ith ?ith the bo$hisat bo$hisatt9a t9a =atnamati. ne $?ells in the spiritual en9ironment of Bu$$ha 1ksobhya an$  am the thir$. 1t the moment you may $oubt me but soon this ?ill pass. Aou yourself are are my stu$ent. SubseJ SubseJuen uently tly Gon Gyal? Gyal?a% a% ?ho a-te$ a-te$ as one of =olpe =olpe 8orje 8orjess tutors% tutors% Juestione Juestione$ $ the boy about his in-arnati in-arnation on as =an4jun4 =an4jun4 8orje% 8orje% sayin4% Karmapa sai$ he ?oul$ li9e to be the a4e of ei4hty/four but he $ie$ at fifty/fi9e. 3hat happene$I =olpe 8orje replie$% Fe?er people ?ere ?ere reli4i reli4ious ous an$ their their ?ay of life life ?as 9ery ne4ati ne4ati9e. 9e. This ups upset et =an4jun4 8orje an$ -ause$ him to lose his ?ish to remain here. Gon Gyal?a further Juestione$ the youn4 in-arnation about ?hy people ha$ seen his fa-e in the full moon on the ni4ht follo?in4 his $eath. The

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youn4 boy ans?ere$ by sayin4% =an4jun4 8oije ha$ limitless -ompassion an$ his stu$ents ha$ stron4 $e9otion. These t?o -auses -oin-i$e$ an$ pro$u-e$ the 9ision of his appearan-e in the moon. The youn4 =olpe 8oije ha$ many spontaneous 9isionary experien-es% ?hi-h symboli>e$ the natural unfol$ment of his o?n spirituality. 1t one time time ?hen ?hen he fell fell ill ?ith ?ith influe influen>a n>a%% he entere entere$ $ into me$itati me$itation on upo upon n BhaiWajya4uru the bu$$ha/embo$iment of me$i-ine. n this me$itation he $rank from the -rystal ?ater bo?l ?hi-h Bhaijajya4uru exten$e$ to him. mme$iately his si-kness passe$. =olpe 8orje experien-e$ the omnipres/ en-e of the bu$$ha/nature throu4hout bein4. t is sai$ that he ?as able to see the $ifferent bu$$ha families # in his o?n 9eins an$ to see the spiritual en9ironments of bu$$has in one atom. n one o--asion he manifeste$ ten $ifferent forms in ?hi-h he listene$ to ten $ifferent tea-hin4s in ten $iffer/ ent spiritual en9ironments. These experien-es refle-te$ =olpe 8oijes real/ i>atio i>ation n of the interp interpret retati ation on of bu$ bu$$ha $ha/na /natur turee in all experi experienen-ee an$ phenomena. The a?akenin4 of the youn4 Karmapas innate -ompassion ?as sym/ boli>e$ by his 9isionary $es-ent to hell in the form of 19alokites9ara. 19alokites9ara. There There he -ontrolle$ the sufferin4s brou4ht about by intense a44ression. 3ith the rain of his -ompassion he ?as able to extin4uish the fires of hatre$ an$ restore all the bein4s trappe$ in their en9ironment to basi- sanity. The Karmapa -hil$ ?as like a garuda( the mythi-al bir$ ?hi-h hat-hes from the e44 -omplete full/4ro?n. n his $reams he 9isite$ 0NXNYiyana% lan$ lan$ of the dakiriis( ?here ajrayo4inT 4a9e him profoun$ tea-hin4s in ?hi-h she tol$ him% Aours is a naturally unborn min$. 2et me$itation% 9isuali>at 9isuali>ation ion an$ re-itatio re-itation n arise. arise. @ake offerin4 offerin4 prayers an$ tormas! By performin4 this pra-ti-e for ei4ht $ays% you ?ill obtain the spiritual po?er of ajrayo4inT. n other $reams =olpe 8orje journeye$ to the Potala spiritual en9ironment. Here he per-ei9e$ the mandala of 19alokites9ara in its pure imme$ia-y% ?hi-h pro$u-e$ in him the reali>ation of mahamudra! To express his un$erstan$in4% =olpe 8orje -ompose$ son4s relatin4 his 9isionary experien-es. 1t the a4e of nine he be4an to stu$y the tea-hin4s of

K 1=@1P1 1=@1P1 = 2PE 2PE 8=E

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the Ka4yu an$ ,yin4ma tra$itions. 8urin4 this perio$ it is sai$ that =olpe 8orje a--omplishe$ his stu$ies ?ith 4reat ease% apparently ha9in4 to exert 9ery little effort% $ue to his inherent ability. 3hen =olpe 8orje rea-he$ the a4e of thirteen he ?ent to -entral Tibet. n the ?ay he passe$ 8ak 2ha Gampo% the monastery of Gampopa% ?hi-h he sa? sa? as a stupa ma$e of je?els% surroun$e$ by bu$$has% bod+ hisattvas an$ saints. He -ompose$ a son4 in praise of the pla-e to express his $eli4ht. 1t Pha4mo 8ru monastery =olpe 8oije ?as ?el-ome$ by Taisitu Chan4-hub Gyaltsen% ?ho be-ame ruler of Tibet. From there he -ontinue$ to Tsurphu% the prin-ipal monastery of the Karmapa 2amas. n his arri9al he ?as inspire$ by a 9ision of ajrayo4inl. n preparation for his monastior$i or$ina nati tion on =olp =olpee 8oij 8oijee stu$ stu$ie ie$ $ the the vinaya texts% texts% -on-ernin -on-ernin4 4 reli4ious reli4ious $is-ipline $is-ipline.. Then% Then% at the a4e of fourteen fourteen he re-ei9e$ re-ei9e$ or$ination or$ination as a no9i-e no9i-e from 8on$rup Pal =inpo-he. He ?as name$ 8harmakTrti to -onfirm his entran-e into the monasti- life. 8on$rup Pal =inpo-he e9oke$ in Karmapa a sense of the ri-hness of 8usum Khyenpas transmission. n me$itation he sa? as many 8usum Khyenp Khyenpas as as stars stars in the sky sky.. Follo? Follo?in4 in4 this% this% =olpe =olpe 8orje 8orjess spirit spiritual ual pra-ti-e -on-erne$ 1mitabha% the embo$iment of $eathlessness. He entere$ into a retre retreat at in ?hi-h ?hi-h the si4nif si4nifi-a i-an-e n-e of 1mitab 1mitabha ha tea-hi tea-hin4s n4s be-ame be-ame -ompletely -lear to him% both throu4h his me$itation an$ his $reams. SubseJuent SubseJuently ly =olpe =olpe 8oije in9ite$ the ,yin4mapa ,yin4mapa s-holar Gyal?a Aon4tonpa to 9isit him. This tea-her ?as the li9in4 linea4e/hol$er of the Karma Ka4yu transmission% ?hi-h he himself ha$ re-ei9e$ from =an4/ jun4 8oije. n meetin4 Aon4tonpa% a spontaneous un$erstan$in4 of the mandala of pea-eful an$ ?rathful $eities arose in =olpe 8orje. The ol$ s-holar s-holar sai$% 0 am 9ery ol$ but =an4jun4 8oije sho?e$ su-h kin$ness in tea-hin4 me that  ha9e -ome from afar. ,o? please tell me ?hat you remember of your pre9ious li9es. Karmapa =olpe 8oije replie$ that he ?as not able to re-all his life as 8usum Khyenpa 9ery -learly an$ that he -oul$ only remember a little of his life as =an4jun4 8orje. Ho?e9er% he emphasi>e$ that he re-alle$ his life as Karma Pakshi perfe-tly. 3hen he hear$ this% Aon4tonpa ?as o9er-ome ?ith emotion an$ prostrate$ at his youn4 stu$ents feet.

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=olpe 8orje re-ei9e$ an exhausti9e ran4e of tea-hin4s% espe-ially Ka4yu an$ ,yin4ma instru-tions from 2ama Aon4tonpa. 1t the a4e of ei4hteen he ?as or$aine$ a monk by the 1bbot 8on$rup Pal =inpo-he. 8urin4 the same year =olpe 8orje met the famous Sakya lama( Sonam Gyaltsen% from ?hom he re-ei9e$ the empo?erment of the re$ 19alo/ kites9ara. Ea-h lama re-o4ni>e$ the others spiritual authority on their meetin4. The follo?in4 year the @on4ol Emperor To4hon Temur% ?ho ?as anxious to restore his links ?ith the Karmapa in-arnations% in9ite$ =olpe 8orje to his -ourt. Ho?e9er% at that time Karmapa ?as en4a4e$ in a tea-hin4 tour of Tibet an$ ?as unable to 4o. 3hen he returne$ to Tsurphu a se-on$ in9itation arri9e$ from To4hon Temur in ?hi-h the emperor sai$%  am the emperor% the kin4 of hea9en. # ha9e hear$ that you% Karmapa =olpe 8orje ha9e been reborn for us an$ you no? $?ell in Tsurphu. Therefore% ?ith $eep respe-t  ask you to remember your pre9ious a-tions. These are $e4enerate times% full of many sufferin4s. Consi$er these sufferin4s an$ also the innate 4oo$ness of the people. Please besto? on us the ne-tar of the dharma to make us joyful. ,o? many bein4s are a-tin4 in the ?ron4 ?ay% so please point to the ri4ht $ire-tion for them. Please set forth from home. 8o not -onsi$er the $iffi-ulties of the journey nor your health but please -ome Jui-kly. Bu$$ha himself $i$ not think of his o?n sufferin4s ?hen he ?ishe$ to benefit sentient bein4s. Please -ome imme$iately. 3hen you arri9e ?e must both en-oura4e the pro4ress of buddhadharma an$ the ?elfare of the people. Please listen% 4reat 2ama =olpe 8orje. 1s an offerin4  am sen$in4 you shrine implements% one in4ot of 4ol$% three in4ots of sil9er an$ ei4hteen rolls of silk bro-a$e. Sent from Tai/ya Tu% the resi$en-e of the emperor% on the tenth $ay of the tenth month in the year of the Earth @onkey. Karmapa be4an the lon4 an$ $iffi-ult journey to Pekin4 in the ninth month of the Earth 8o4 year% at the a4e of nineteen. He use$ mu-h of his time on the journey in -omposin4 texts. 3hen the party arri9e$ in Sha?o% the @on4ol en9oys su44este$ that fresh horses% yaks an$ bearers be reJuisi / tione$ from the lo-al popula-e. Ho?e9er% =olpe 8orje sai$% Please $o not ask the people for anythin4.  shall sen$ an$ pro9i$e for all. ne shoul$

K 1=@1P1 = 2PE 8=E

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ne9er bur$en the people. 8espite this% people respon$e$ to Karmapas -ompassionate -on-ern an$ many offerin4s ?ere ma$e to him. =olpe 8orje instru-te$ the people in non9iolen-e an$ the $e9elopment of a lo9in4 attitu$e. To those ?ho ?ere alrea$y en4a4e$ in me$itation pra-ti-e =olpe 8orje 4a9e the explanations of mahamudra an$ the six $o-trines. 1t this time =olpe 8orje himself attaine$ the reali>ation of ati yoga% the most sublime of ,yin4ma tea-hin4s. =olpe 8orjes journey lay throu4h the area of 3u/tai Shan ?here he ma$e a pil4rima4e to the peaks of @anjusrT. There he met fi9e n$ian yogins ?ho presente$ him ?ith a buddharupa -ar9e$ by ,a4arjuna. 8urin4 this perio$ =olpe 8orje -ompose$ a series of son4s $e$i-ate$ to @anjusrT. Continuin4 ?ith the journey% Karmapa ?as in9ite$ to 9isit the $omain of Prin-e San4ha Sri. He hel$ a short seminary there $urin4 ?hi-h he in

K 1=@1P1 = 2PE 8=E

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stru-te$ both -ourtiers an$ members of the publi-. =olpe 8orje ?as also able to help the lo-al people by en$in4 an in9asion of lo-usts% ?hi-h threatene$ to $estroy the -rops. 1s he passe$ throu4h 9arious tiny kin4 $oms he pa-ifie$ fa-tional feu$in4 an$ ?itnesse$ the si4nin4 of many treaties. He $onate$ a 4reat $eal of his ?ealth to restore pea-e an$ -onstru-t monasteries. n his dharma a-ti9ity at this time =olpe 8orje ?as inspire$ by Aamantaka% ?ho embo$ies the in$estru-tibility of bu$$hahoo$. Aamantaka remo9e$ the obstru-tin4 hin$ran-es to Karmapas -ompassionate ?ork. SubseJuently% =olpe 8orje sub$ue$ the embo$iments of the areas ener4y an$ in this ?ay turne$ the area to Ka4yu dharma! 1nother notable e9ent from the journey ?as =olpe 8orjes 9isit to the famous ma4i-al temple of Sakya Pan$ita. n @inyak Karmapa sprea$ the dharma an$ also arran4e$ a par$on for a ruler ?ho ha$ rebelle$ a4ainst the khan. His presen-e instille$ in the people a re9eren-e for the non9iolent ?ay of life. Finally on the ei4hteenth $ay of the t?elfth month of the year of the ron @ouse% the party arri9e$ at the pala-e of Tai/ya Tu% ?here =olpe 8orje ?as fete$ by the emperor an$ empress. Happily enou4h the empress 4a9e birth to a baby% a son @aitrlpala% later the same month. The -ommitment of the emperor to Ka4yu dharma ?as e9i$ent an$ sin-ere an$ so Karmapa ?as able to instru-t him in the 9ital tria$ of Ka4yu tea-hin4s% namely ajrayo4inl% the six $o-trines of ,aropa% an$ the mahamudra of Tilopa. =olpe 8orje also 4a9e the royal -hiki ren a 4roun$in4 in the basi- pre-epts of Bu$$ha an$ 4enerally instru-te$ the Chi iese an$ @on4ol peoples an$ the other ethni- minorities of the empire in the reli4ion an$ non9iolen-e. 1s a present to his 4uru the emperor free$ all prisoners an$ ex-use$ his monks from -ourt etiJuette. 8urin4 his stay in China the -ompassionate a-ti9ity of =olpe 8orje exten$e$ to -urin4 the si-k an$ -ombatin4 harsh -limati-on$itions. 1fter three years ?ork in China% it ?as re9eale$ in a $ream to =olpe 8orje that the emperors life ?oul$ be short. This ma$e him $e-i$e to return to Tibet. To4hon Temur ?as upset by this ne?s an$ plea$e$ ?ith his 4uru to stay% sayin4% Before you -ame e9erythin4 ?as -ostly. ,o? thin4s are easily obtaine$. Please remain here so that ?e may sprea$ dharma in the manner of Kublai Khan an$ Sakya Phakpa. Please think -arefully. 1ll the fa-tions ?ho oppose$ the emperor are no? pea-eful.  ha9e a ne? son. Aou are a fortunate tea-her. =olpe 8orje replie$%  myself $o not possess enou4h kno?le$4e. t is better to -ease XVreten$in4. 3hat  -an $o is to bless emperors by in9okin4

K 1=@1P1 = 2PE 8=E

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the prin-iple of the three je?els an$ by tea-hin4 them. 1ll my ?or$s ha9e been ?ritten $o?n. ,o? # must return to Tibet. @onks must 4o ?here9er they -an benefit sentient bein4s. t is best not to be atta-he$ to any -ountry. So% relu-tantly the emperor let =olpe 8orje 4o. Karmapa $eparte$ in the first month of the 3oo$ Ti4er year. 14ain his journey ?as spent ?orkin4 for the ?elfare of the inhabitants of the 9arious areas throu4h ?hi-h he passe$. To4ether ?ith the Sakya lama( 2ha-hen Sonam Solo% he sa9e$ the li9es of -on$emne$ prisoners. Then he tra9ele$ throu4h @inyak ?here he built a ne? monastery at Kora an$ sprea$ the dharma! =olpe 8orjes timetable on the journey re9ol9e$ aroun$ me$itation% tea-hin4 an$ ?elfare ?ork. 1ll the 4ifts that he himself re-ei9e$ he 4a9e to nee$y in$i9i$uals or institutions. 3hen the party rea-he$ the Kon4jo area in northeastern Tibet% it -ame a-ross a smallpox epi$emi-. n the ni4ht follo?in4 Karmapas arri9al% people sai$ that they -oul$ hear noises on the roof of his house. n the mornin4 =olpe 8orje sai$ that he ha$ brou4ht the epi$emi- to an en$ by manifestin4 as a garuda to $estroy the imbalan-es pro$u-in4 the smallpox. Karmapa expresse$ his surprise at peoples -laims to ha9e hear$ the noises of the garuda( be-ause he sai$ in a-tuality it ?as simply the a-ti9ity of formless min$. =olpe 8orje ha$ lon4 been intereste$ in n$ian poeti-s. n Kon4jo he ha$ a $ream in ?hi-h Saras9atl% symboli- -onsort of @anjusri an$ em/ bo$iment of artisti- ener4y% appeare$ to him. Saras9atl 4a9e him a pot of yo4hurt an$ tol$ him to $rink it. The mornin4 follo?in4 this $ream =olpe 8orje $is-o9ere$ he ha$ a ne?/foun$ ability to un$erstan$ poeti-s. 1rri9in4 in the Tson4kha area near 2ake Kokonor% Karmapas party ?as honore$ by the lo-al rulers. =olpe 8orje 4a9e tea-hin4s an$ $istribut/ e$ ai$ to the lo-al inhabitants. 1t 2ake Kokonor he -ompose$ his text% Removing Erroneous Aiews 6Tib.L lta!ba!nying!bsal.! t ?as in this area that =olpe 8oije met a youn4 boy ?ho ?as $estine$ to ha9e a profoun$ effe-t on Bu$$hism% Tson4khapa. He 4a9e the boy lay or$ination an$ the name Kun4a ,yin4po. Karmapa pre$i-te$ about the -hil$ that% This is a holy -hil$ ?ho ?ill be of 4reat benefit to people. Therefore% he is like a se-on$ Bu$$ha -ome to Tibet. 1t this time Prin-ess Punya$hari of @inyak% one of =olpe 8oijes stu$ents% $reamt of a hu4e thangka of Sakyamuni Bu$$ha% measurin4 ele9en arm/spans from ear to ear. n hearin4 of this Karmapa $e9ise$ a metho$ to reali>e her $ream. He ro$e o9er a -ertain area of 4roun$ on horseba-k tra-in4 the pattern of this ima4e ?ith his horses hoofprints. The measurements of Bu$$has fi4ure tra-e$ in this manner ?ere foun$

)&


to be perfe-t. Then the ima4e ?as transferre$ to a hu4e pie-e of silk. n all it took fi9e hun$re$ people thirteen months to -omplete the thangka( ?hi-h also represente$ @anjusrT an$ @aitreya on either si$e of Sakyamuni. n -ompletion the thangka ?as blesse$ by =olpe 8orje. 8urin4 the -eremony auspi-ious e9ents o--urre$. 1fter?ar$s Prin-ess Punya$hari 4a9e the thangka to her 4uru. 2ater the prin-ess reJueste$ Karmapas -ounsel ?hen her re4ion ?as about to be in9a$e$ by a @on4ol army. =olpe 8orje% ?ho ha$ the perfe-t -oura4e of non9iolen-e% in9oke$ the prin-iple of ?is$om an$ -ompassion an$ the in9a$in4 army mo9e$ a?ay from the re4ion. The people ?ere o9erjoye$. =olpe 8orje staye$ for three months $urin4 ?hi-h time the atmosphere ?as per9a$e$ by lo9e an$ kin$ness amon4 mankin$ an$ all other -reatures. Karmapas extensi9e a-ti9ity in both dharma an$ so-ial ?elfare at/ tra-te$ jealousy from -ertain Juarters. Conspira-ies ?ere plotte$ to harm =olpe 8orje% but nothin4 si4nifi-ant e9er -ame of them. Karmapa himself follo?e$ as stri-t a re4imen in the -amp 6Tib.L gar!chen. as in a settle$ monastery. From the time he a?oke until nine in the mornin4% he per/ forme$ his spiritual pra-ti-es. From then until noon he 4a9e instru-tions in dharma! 1t noon he performe$ prostrations an$ ?alkin4 me$itation. Throu4hout the afternoon he pra-ti-e$ 19alokites9ara me$itation% an$ in the e9enin4 he stu$ie$ or -ompose$ texts. His ni4hts ?ere passe$ in the pra-ti-e of $ream yoga! =olpe 8orje ?as% in fa-t% a 9e4etarian an$ estab/ lishe$ this as the basi- $iet of his -amp. 1lthou4h surroun$e$ by intri4ue an$ 4ossip he remaine$ unaffe-te$ an$ impartial. n -ontrast to many reli4ious luminaries% =olpe 8orje $i$ not $isplay 4reat pleasure to finan-ial sponsors% reser9in4 this instea$ for 4oo$ me$itators. 3here9er he ?ent he ?orke$ assi$uously for the ?elfare of others in any ?ay possible% from buil$in4 bri$4es to instru-tion in metaphysi-s. His -areer exemplifie$ the Jualities of a true bodhisattva an$ master of all fa-ets of Bu$$has tea-hin4. 3hen Karmapas party arri9e$ in the ,an4-hen prin-ipality% his in$isposition -ause$ mu-h -on-ern. Ho?e9er% he informe$ people that it ?as not yet time for him to $ie. He further sai$ that he ?oul$ $ie in a 9ery open lan$ ?ith many $eer an$ ?il$ horses. f  be-ome ill in su-h a -ountry  ?ill $ie% =olpe 8orje $e-lare$. So% $o not lose any of my books. Then the party tra9ele$ to Karma Gon monastery% ?here he 4a9e tea-hin4 to the monks. Karmapa aske$ his stu$ents to brin4 some juniper ?oo$ on the next sta4es of the journey. He tol$ them that it ?as the -ustom in China to use san$al?oo$ or a4aru on a funeral pyre for a respe-te$ person% but sin-e

K 1=@1P1 = 2PE 8=E

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Tibet $i$ not ha9e this kin$ of ?oo$% they ?oul$ ha9e to use juniper ?oo$. 3hen the party rea-he$ ,ak-hu% one of the monks broke his han$. This ?as -onsi$ere$ 9ery inauspi-ious. 8urin4 this perio$ =olpe 8orje spoke to his stu$ents an$ atten$ants about the 9i-iousness of satpsara an$ the ?i$esprea$ inability of people to follo? dharma! He sai$% Perhaps it is better to $emonstrate the real nature of satrisara( ?hi-h is that e9erythin4 is impermanent. ne of his stu$ents% =ekar?a% reali>e$ that Karmapa ?as referrin4 to his o?n imminent $emise an$ plea$e$ ?ith him not to pass a?ay. Ho?e9er% e9erybo$y else in the -amp lau4he$ at =ekar?a. SubseJuently the Karmapas party set up -amp in the barren northern plains of Tibet. nauspi-ious si4ns ?ere obser9e$ in the -amp an$ Karmapa himself ma$e obliJue -omments upon them. n the ni4ht of the full moon in the se9enth month of the year of the Female 3ater Pi4 6#(&( C.E.7% =olpe 8orje be-ame si-k. He 4a>e$ into spa-e an$ re-ite$ the Prayer of Samantabha$ra. ! Then he me$itate$ until just before sunrise% ?hen he passe$ a?ay. The moments of his passin4 ?ere marke$ by stran4e atmospheri- o--urren-es% ?hi-h symboli>e$ to people the dakas an$ dakiriis 4reetin4 =olpe 8orje. @any people throu4hout Tibet% ?ho ha$ personal -onne-tions ?ith him% en9isa4e$ him in 9arious personal manifestations at this time. =olpe 8orjes ashes ?ere brou4ht to Tsurphu monastery an$ en/ shrine$ as reli-s. 1mon4 Karmapa =olpe 8orjes prin-ipal stu$ents ?ere Shamar Ka-ho$ 3an4po% 8ri4un4 Chokyi 8rakpa an$ 2ob>an4 8rakpa Tson4/ khapa.

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Karmapa De$hin %hegpa '1)8-(1-1.*

8EH, SHEGP1 ?as born at sunrise on the ei4hteenth $ay of the sixth month of the year of the 3oo$ @ouse 6#(&< C.E.7 to the yogin Guru =in-hen an$ his ?ife% 2hamo Kyi. His mothers pre4nan-y ha$ been ri-h in auspi-ious e9ents an$ imme$iately after his birth% 8e>hin She4pa ?as hear$ to ex-laim%  bo? $o?n to all the bu$$has.  am Karma Pakshi. 'm mani padme hum . 3hen he rea-he$ the a4e of fi9e% 8e>hin She4pa ?as in9ite$ to Kon4po ,4akphu% ?here a 4reat me$itator -alle$ Shao ha$ slippe$ on the i-e an$ broken three of his ribs. The youn4 in-arnation massa4e$ his ribs an$ Shaos injuries heale$% -ausin4 him no further pain. 8urin4 this perio$ 8e>hin She4pa re-ei9e$ se9eral empo?erments an$ textual transmissions for later pra-ti-e. These in-lu$e$ the six $o-/ trines of ,aropa an$ the mahamudra of Tilopa% the prin-ipal Ka4yu instru-tions. 1t the a4e of se9en he re-ei9e$ no9i-e or$ination from the 4reat abbot% ,4akphu Sonam an4po% ?ith ?hom he ?ent on to stu$y the full ran4e of hlnayana an$ mahayana tea-hin4s. Then he ?as formally enthrone$ at Tsurphu monastery. He -ontinue$ his e$u-ation there ?ith his tutor% until bein4 or$aine$ a monk at the a4e of nineteen in the lar4est or$ination -eremony 6ei4hty monks7 e9er hel$ in Tibet. n-e his basi- e$u-ation ?as -omplete$% 8e>hin She4pa be4an to tour. n his tra9els he met the ,yin4ma terton 6fin$er of hi$$en texts7% San4ye 2in4pa% ?hom he ha$ kno?n in his pre9ious in-arnation. The terton presente$ him ?ith a s-arf an$ some 4ol$% an$ Karmapa remin$e$ him that he still possesse$ the pre9ious Karmapas ?alkin4 sti-k. San4ye "#

2in4pa ?as astonishe$ by the po?er of 8e>hin She4pas a?areness an$ be-ame 9ery $e9ote$ to him. Tra9elin4 on% Karmapa re-ei9e$ the empo?/ erment of ajramala an$ other tea-hin4s from the saintly me$itator% Aeshe Pal. SubseJuently% 8e>hin She4pa ?as in9ite$ to 9isit Kham. 8urin4 this tour he ?as en4a4e$ in 4i9in4 many tea-hin4s to both reli4ious an$ lay people. The instru-tions he 4a9e 9arie$ to suit his au$ien-e% -o9erin4 all aspe-ts of dharma( from basi- mahayana pre-epts to the tantricyoga of the six $o-trines. 1t the -on-lusion of the 9isit% 8e>hin She4pa returne$ to Tsurphu. # he Huh Karmapa -on-erne$ himself 4reatly ?ith the re-on-iliation of $i9i$e$ -ommunities an$ attempte$ to establish non9iolen-e as the norm of so-ial an$ politi-al beha9ior. He -reate$ prote-te$ reser9es for ?il$ animals% an$ also put an en$ to toll roa$s. Thus% his -ompassion expresse$ itself in both the so-ial an$ reli4ious spheres. 1n important aspe-t of 8e>hin She4pas -areer ?as his relationship ?ith the @in4 Emperor Aun4 2o. The latter% inspire$ by a $ream of 19alokites9ara an$ also at the promptin4 of his ?ife% in9ite$ Karmapa to 9isit China in #<') C.E. The letter of in9itation rea$% @y father an$ both parents of the Jueen are no? $ea$. Aou are my only hope% essen-e of bu$$hahoo$. Please -ome Jui-kly.  am sen$in4 as offerin4 a lar4e in4ot of sil9er% one hun$re$ fifty sil9er -oins% t?enty rolls of silk% a blo-k of san$al?oo$% one hun$re$ fifty bri-ks of tea an$ ten poun$s of in-ense. n 8e>hin She4pas arri9al in ,ankin4 three years later% he ?as ?el-ome$ by ten thousan$ monks. 1t the pala-e the emperor 4reete$ him ?ith a s-arf an$ a pre-ious shell% the spiral of ?hi-h turne$ to the ri4ht. The emperor thou4ht that if Karmapa really $i$ ha9e telepathi- po?ers as people -laime$% he ?oul$ kno? his o?n ?ish that he shoul$ be 4i9en the same 4ifts in return. 1s the emperor ?as thinkin4 this% 8e>hin She4pa pulle$ a s-arf an$ a -on-h shell% spirallin4 to the ri4ht% out of his po-ket

. an$ 4a9e them to Aun4 2o. The emperor fete$ his ne?/foun$ guru( 4i9in4 him the pla-e of honor on his left. 1s an in$i-ation of his $e9otion he 4a9e 8e>hin She4pa a hi4her throne than his o?n. The re-eption room ?as full of offerin4s an$ foo$ an$ entertainment ?ere presente$ in abun$an-e. Throu4hout the next month% ?hile Karmapa reste$ after his lon4 journey% the emperor an$ his -ourt -ontinue$ to sho?er him ?ith presents. n this manner an atmosphere of surren$er an$ $e9otion to the tea-hin4s ?as $e9elope$. Finally% on the fifth $ay of the se-on$ month of the year of the Earth @ouse% 8e>hin She4pa be4an to tea-h. For the next t?o ?eeks he be/ sto?e$ on the emperor an$ empress the empo?erments of the re$ 19alokites9ara% ajrakllaya% Guhyasamaja% @aitreya% ajra$hatu% He/ 9ajra% Tara% airo-ana% Bhaisajya4uru an$ the thousan$/arme$ 19alo/ kites9ara. 8urin4 these ?eeks 8e>hin She4pa re9eale$ the mira-ulous nature of enli4htene$ ener4y% a?akene$ by the a--omplishment of these va)rayana tea-hin4s. n the first $ay as the emperor ma$e offerin4s of robes to his 4uru an$ the monks% a ma4i-al temple seeme$ to be present in spa-e. n the se-on$ $ay a rainbo? reminis-ent of a be44in4 bo?l appeare$% follo?e$ by -lou$ formations resemblin4 4roups of arhats n the thir$ $ay the atmosphere ?as fille$ ?ith fra4ran-e an$ a s?eet an$ 4entle rain fell. n the fourth $ay a bri4htly -olore$ rainbo? appeare$ o9er 8e>hin She4pas house. n the fifth $ay spa-e appeare$ to be full of auspi-ious symbols an$ people ?ere -on9in-e$ that they -oul$ see arhats in the -ity streets. n the sixth $ay many li4hts seeme$ to issue from 8e>hin She4pas shrine. n the se9enth $ay an unearthly re$ 4lo? -ame from the buddharupa on the main temple an$ illuminate$ the 4roun$s. n the ei4hth $ay t?o li4hts appeare$ in spa-eL one ho9ere$ o9er the royal burial 4roun$ an$ one hun4 o9er the emperors pala-e. "(

n the ninth $ay a -ro?$ of people -laime$ that they ha$ obser9e$ an ol$ monk ?ho fle? throu4h the air an$ then $isappeare$ at the $oor of the temple. n the tenth $ay a -rane an$ a bir$ like a blue garuda fle? to4ether in the sky. n the ele9enth $ay luminous rays seeme$ to stream to the east from Karmapas temple an$ the house in ?hi-h he ?as stayin4. n the t?elfth $ay there ?as a rain of flo?ers o tto the emperors pala-e. n the thirteenth $ay people s?ore that they ha$ seen se9eral monks in the sky% ?ho ?ere sayin4 prayers an$ makin4 prostrations in the $ire-/ tion of Karmapas resi$en-e. n the fourteenth $ay the -eremonies ?ere -omplete$. 1 flo-k of -ranes $an-e$ in the sky an$ -lou$s appeare$ in the shape of symboli$eities% garudas( lions% elephants% stupas( an$ $ra4ons. n the next $ay the Karmapa ?as honore$ by the emperor% ?ho 4a9e him an honorifi- Chinese name. n the follo?in4 $ay a re-eption ?as 4i9en for 8e>hin She4pa in the royal pala-e. To -omplete the honor a final feast ?as hel$ in Karmapas resi$en-e. 8urin4 these -elebrations the $isplay of va)rayana ener4y in9oke$ by 8e>hin She4pa -ontinue$. Emperor Aun4 2o $e-i$e$ that the apparently mira-ulous e9ents ?hi-h he ha$ ?itnesse$ $ue to his $e9otion% shoul$ be re-or$e$ for posterity. He -ommissione$ talente$ artists to represent them in paintin4 on lar4e rolls of silk% one of ?hi-h ?as kept at Tsurphu. The emperor himself -ompose$ a literary a--ount of the mira-les% ?hi-h ?as trans-ribe$ onto the paintin4s in fi9e lan4ua4esL Tibetan% Chinese% @on4ol% Au4or an$ Turki-. 1fter the -on-lusion of the -eremonies an$ tea-hin4s% 8e>hin She4pa set out on a pil4rima4e to 3u/tai Shan% the Fi9e Peaks of @anjusr. Ho?e9er% $espite this separation from his 4uru% the emperor -ontinue$ to experien-e the $ire-t inspiration of his tea-hin4 as a result of his unshake/ able $e9otion.

. 3hen 8e>hin She4pa returne$ from his pil4rima4e he $is-o9ere$ that the emperor ?as busy ?ith plans for an in9asion of Tibet. Aun4 2o attempte$ to rationali>e his plans to his guru% sayin4%  only ?ant to sen$ a small -a9alry army to Tibet% be-ause there ar- many $ifferent se-ts ?ho mi4ht fi4ht amon4 themsel9es in the future. t ?oul$ be better if they ?ere all part of your se-t. Then e9ery year there -oul$ be a Tibetan reli4ious -oun-il meetin4 in a $ifferent part of Tibet. Karmapa ?as not se$u-e$ by the emperors ambitious proje-t an$ $is-oura4e$ him by sayin4% ne se-t -annot brin4 or$er to the li9es of all types of people. ## is not be nefi-ial to think of -on9ertin4 all se-ts into one. Ea-h in$i9i$ual se-t is espe-ially -onstitute$ so as to a--omplish a parti-ular aspe-t of 4oo$ a-ti9ity. So please $o not sen$ your army. Aun4 2o ?as -on9in-e$ by these ?or$s an$ a-Juies-e$ to his guru8s ?ishes. n fa-t 8e>hin She4pa ha$ subseJuently to $issua$e the emperor a se-on$ time from an in9asion. This o--urre$ ?hen a Chinese ambassa$orial mission in Tibet ?as atta-ke$ an$ $estroye$ by ban$its near the 8ri4un4 monastery. 3hen the emperor ?as informe$ of this% he prepare$ a puniti9e expe$ition but Karmapa ?as a4ain able to -on9in-e him not to respon$ ?ith -ounter/terror. n this manner Karmapa $e9ote$ himself to sprea$in4 the ?ay of non9iolen-e an$ toleran-e. The emperors relationship ?ith Karmapa ?as one of $eep sin-erity an$ -onfi$en-e. 1s a result of his $e9otion one $ay $urin4 a -eremony% Aun4 2o per-ei9e$ the boun$less nature of Karmapas spirituality% symbol* i>e$ by the bla-k va)ra -ro?n. The emperor reali>e$ that it ?as $ue to his o?n $e9otion to the guru that he ha$ been able to see the bla-k va)ra -ro?n% ?hi-h is symboli-ally present abo9e the hea$s of all the Karmapa in-arnations. So he $e-i$e$ to ha9e a repli-a ma$e% ornamente$ ?ith pre-ious je?els an$ 4ol$% ?hi-h he 4a9e to his guru. 8e>hin She4pa $e9elope$ the -eremony in ?hi-h he $isplaye$ this repli-a to people% ?hile embo$yin4 the -ompassion of 19alokites9ara. n this ?ay he ";

-ommuni-ate$ the inspiration of his o?n spirituality. From this time on% the -eremony of the bla-k va)ra -ro?n has be-ome an inte4ral feature of the dharma a-ti9ity of the Karmapas. n #<'& C.E.% 8e>hin She4pa informe$ the emperor of his $e-ision to return to Tibet. Aun4 2o% ?ho ?as upset by the ne?s% sai$% Aou are 9ery kin$ to ha9e -ome here but your stay has not been lon4. n former times an emperor ?as more po?erful than his guru% but you% my guru% are more po?erful than  am.  -annot pre9ent you from lea9in4 no? that you ?ish to 4o% but you must return ?hen  reJuest. 1fter a lon4 journey% 8e>hin She4pa finally rea-he$ Tsurphu. He $is-o9ere$ that the monastery ha$ been $ama4e$ by an earthJuake an$ so he -arrie$ out repair ?ork. n a$$ition he $ire-te$ the trans-ription of the Tripitaka in sil9er an$ 4ol$. He then $istribute$ ?ealth an$ foo$ amon4 the monks an$ people of -entral Tibet. Karmapa ?as hi4hly 9enerate$ by his -ontemporaries. e Tson4khapa sent a letter to 8e>hin She4pa in ?hi-h he ?rote% Aou are like a se-on$ Bu$$ha.  ?oul$ like to see you but  am in a three year retreat. So  am sen$in4 you a statue of @aitreya ?hi-h belon4e$ to 1tlsa. 8espite the enormous responsibility of 4ui$in4 the Karma Ka4yu s-hool% 8e>hin She4pa ne9er ?a9ere$ from his attitu$e of 4entleness an$ lo9e. Trun4 @ase To4$en% the foun$er of the Surman4 -omplex of monasteries% on-e aske$ Karmapa to repro9e his Karma Gar-hen people ?ho ha$ broken their -ommitments. 8e>hin She4pa tol$ him% n my ?hole life  ha9e ne9er been an4ry.  -oul$ ne9er be an4ry. ne story about 8e>hin She4pa tells of a la>y stu$ent ?ho preferre$ sleep to me$itation. Ho?e9er% $urin4 his sleep the smilin4 -ountenan-e an$ sometimes the ?hole upper bo$y of 8e>hin She4pa ?oul$ appear to him. Sho-ks like this instille$ a ne? sense of ur4en-y in the la>y stu$ent an$ he be-ame an assi$uous me$itator. n #<#; 8e>hin She4pa ?as in9ite$ to 9isit Kham% but he $e-line$

. sayin4 that he ?oul$ meet the Khampa people soon in any -ase. 2ater that year Karmapa -ontra-te$ small pox% ?hi-h pro9e$ fatal. Ha9in4 instru-te$ his monks to 4uar$ his books an$ his reli4ious artifa-ts% he passe$ a?ay on the $ay of the full moon% in his thirty/first year. 1fter his bo$y ?as -remate$% many $ifferent ima4es of $eities su-h as Guhyasamaja an$ He9ajra appeare$ on his bones. The prin-ipal stu$ents of the fifth Karmapa ?ere Trun4 @ase To4$en% Emperor Aun4 2o an$ Shamar Chophel Aeshe% as ?ell as the 8ri4un4 Ka4yu% Chen/,4a 8on$rup Gyalpo an$ @inyak Tok$en.

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o

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Karmapa Thong&a Donden '1-1,(1-.)*

, #<#) C.E. the sixth Karmapa in-arnation% Thon4?a 8on$en% ?as born in ,4om near Karma Gon monastery in Kham. Thus the pre$i-tibn of the pre9ious Karmapa to the Khampa people ?as fulfille$. His parents ?ere both faithfully reli4ious. 8urin4 the motherQs pre4nan-y they ha$ ha$ si4nifi-ant $reams an$ at birth re-o4ni>e$ their baby to be a 9ery ex-eptional -hil$. 3hen he ?as only a fe? months ol$% Thon4?a 8on$en ?as taken by his parents to 2ama ,4ompa a$ral% a stu$ent of the fifth Karmapa. The youn4 -hil$ ?as 9ery affe-te$ by this meetin4 an$ be4an to re-ite the alphabet. ,4ompa a$ral then aske$ the infant his true i$entity. n reply Thon4?a 8on$en sai$%  am the unborn% free from all names% pla-es% an$  am the 4lory of all that li9es.  shall lea$ many to liberation. SubseJuently% the thir$ Shamar =inpo-he% Chopel Aeshe% offi-ially re-o4ni>e$ him as the sixth Karmapa 2ama an$ -eremonially enthrone$ him. 8urin4 his infan-y Karmapa Thon4?a 8on$en ?as taken on a tour of Ka4yupa monasteries% ?here his pre-o-ious Jualities ma$e a 9i9i$ impression on people. He met ?ith the first Trun4pa tulku( Kun4a Gyaltsen% at Surman4 monastery an$ astoun$e$ him by askin4% 3here is the prote-tion -or$  4a9e you in my last in-arnationI 2ama Trun4pa ?as o9er-ome ?ith emotion as he pro$u-e$ the -or$ an$ bo?e$ $o?n to his guru. The youn4 Thon4?a 8on$en re$is-o9ere$ his o?n natural spirituality throu4h 9isionary experien-es of many symboli- $eities. n #
to re-ei9e instru-tion in the a-tual texts an$ pra-ti-es of dharma from the 4reat saint =atnabha$ra% ?ho ?as an in-arnation of =e-hun4pa. From this lama the youn4 Karmapa re-ei9e$ the empo?erments an$ textual transmissions of ajrayo4inl% He9ajra an$ the mahamudra. Shamar =inpo-he -ommuni/ -ate$ the $o-trines of Tilopa to him in a$$ition to other Karma Ka4yu tea-hin4s. Thon4?a 8on$ens reli4ious e$u-ation ?as not -onfine$ to the Kam/ tshan4 tra$ition% but also in-lu$e$ the fi9e tantras an$ six $o-trines of ,i4uma%# both $eri9in4 from the Shan4pa Ka4yu% an$ also the Duk Ngal Shi)ay $o-trine of the n$ian pre-eptor Pha$ampa San4ye. 8urin4 his teena4e years the sixth Karmapa -on-entrate$ hea9ily on $e9elopin4 a -onsistent Kamtshan4 litur4i-al system. Sin-e the primary emphasis of the Karma Ka4yu ha$ been on me$itation itself% hen-e its alternate stylin4 as the @e$itati9e Tra$ition 6Tib.L sgrub!brgyud.( litur4y an$ ritual ha$ ten$e$ to be ne4le-te$. 3hat litur4y ?as employe$ by Karma Ka4yupas ?as lar4ely borro?e$ from other tra$itions. Thon4?a 8on$en sou4ht to establish a firm basis for a spe-ifi-ally Kaiptshan4 litur4y% an$ ?rote many Kamtshan4 sa$hana rituals. He -ompose$ spiritual pra-ti-es of the t?o hi4hly important Ka4yu yidams( ajrayo4inl an$ Cakrasam9ara% an$ also ?rote a lon4 9ersion of the "reliminary "ractices 6Tib.L sngongro.! Thon4?a 8on$en e9ol9e$ a ne? style of re-itation an$ -hantin4. n a$$ition he -ompose$ a lar4e treatise on @ahakala $an-e an$ litur4y. The sixth Karmapas 9isionary Jualities a$$e$ a spe-ial po?er an$ $epth to his en$ea9ors in this fiel$. 1t the -ompletion of this perio$ of literary a-ti9ity% Karmapa re-ei9e$ the full or$ination an$ then set out on a tour of -entral Tibetan monasteries. n this journey Thon4?a 8on$en ?as inspire$ by many 9isionary experien-es. n one 9ision he sa? @ahakala to4ether ?ith his ?is$om -onsort an$ re-ei9e$ from them spe-ial tea-hin4s on the si 3 yogas of ,aropa an$ the mahamudra of Tilopa. 1t another pla-e he en9isa4e$ Tilopa% @ilarepa an$ imalamitra in a 9ision ?hi-h thus

. unite$ the streams of mahamudra an$ maha ati 2ater ajra$hara% a--ompanie$ by the first Karmapa% 8usum Khyenpa% appeare$ to him% symboli>in4 the po?er of the Ka4yu tra$ition. n another 9ision% Thon4?a 8on$en sa? the n$ian tantric saint 8ombhi Heruka. ( an$ his -onsort% ri$in4 on a ti4er. 8ombhi Heruka re9eale$ to him that he ?as perfe-tly pure an$ free of all obs-urations. n 2hasa the sixth Karmapa met the famous Sakya abbot% Kun-hen =on4tonpa%< ?ho besto?e$ upon him a 4reat number of $o-trines. =on4/ tonpa ?as $eli4hte$ by Thon4?a 8on$ens brillian-e an$ $e-lare$%  ha9e Bu$$ha as my stu$ent. 1roun$ this time Karmapa repaire$ the $ama4e

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Karmapa 'hodrag (atsho '1-.-(1.0,*

, THE F=ST @,TH of #<;< the se9enth Karmapa in-arnation% Cho$ra4 Gyatsho% ?as born in northern Tibet. His father ?as name$ 8rakpa Pal$rup an$ his mother 2hamo Kyi. 1s a youn4 infant he ?as re-o4ni>e$ to be an in-arnation of a spiritual tea-her. n his first year he $isplaye$ an extraor$inary pre-o-ity% ?hi-h -onfirme$ people in this 9ie?. ne $ay he spontaneously uttere$ the see$ syllables ah( hum( an$ $e-lare$% There is nothin4 in the ?orl$ but emptiness. People may think there is substantiality% but they are in error. For me there is neither birth nor $eath. The -hil$ ?as taken to the -amp of Gyaltshap Paljor 8on$rup% the hol$er of the linea4e. Gyaltshap =inpo-he re-o4ni>e$ the infant as the ne? Karmapa in-arnation an$ -eremonially enthrone$ him. t is sai$ that on this o--asion he $e-lare$%  am ajra$hara. The youn4 Karmapa remaine$ ?ith Gyaltshap =inpo-he an$ in #<;& at the a4e of four% ma$e a tour of southern Tibet. 1s is the -ase ?ith the Karmapa 2amas% his natural spirituality unfol$e$ throu4h 9isionary experien-es. The youn4 -hil$s innate $i4nity an$ presen-e -ommuni-ate$ itself to e9eryone ?ith ?hom he -ame into -onta-t. 1s the monasti- -amp mo9e$ throu4h southern Tibet% Cho$ra4 Gyatsho use$ his influen-e to stop fi4htin4 amon4 ,a4a an$ Bhutanese tribes. He also arran4e$ for the freein4 of hosta4es an$ politi-al prisoners. The youn4 Karmapa ?as a 9e4etarian an$ persua$e$ many people to 4i9e up fishin4 an$ huntin4. He prote-te$ $omesti- animals% yaks an$ sheep% an$ institute$ the markin4 ?ith ribbons to sho? they ?ere exempt from slau4hter. 1nother aspe-t of Cho$ra4 Gyatshos ?elfare poli-y ?as his ?ork to eliminate toll bri$4es an$ his

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-onstru-tion of iron bri$4es. From southern Tibet the -amp journeye$ slo?ly into Kham. 1t Karma monastery% Gyaltshap =inpo-he 4a9e the lay or$ination an$ bod+ hisattva 9o?s to the ei4ht year ol$ Karmapa. The youn4 in-arnationQs stu$ies -ontinue$ there an$ he ?as subseJuently or$aine$ as a no9i-e by 2ama ampal an4po% a hol$er of the linea4e an$ stu$ent of the pre9ious Karmapa. His e$u-ation $urin4 this perio$ fo-use$ on the vinaya texts% $ealin4 ?ith both the 4eneral prin-iples an$ the minutiae of monasti- life. 1nother of the youn4 Karmapas tutors at this time ?as Situ =inpo-he% Tashi ,am4yal% from ?hom he re-ei9e$ many oral instru-tions of the Kaiptshan4 linea4e. n #<); Cho$ra4 Gyatsho $eparte$ from Karma monastery an$ tra/ 9ele$ to the bor$erlan$s of northeastern Tibet. There he brou4ht to an en$ the feu$in4 of the lo-al Bu$$hists an$ Bonpos. n a$$ition to this ?ork in the politi-al sphere% the youn4 Karmapa enun-iate$ the basi- messa4e of Bu$$hism to the lo-al inhabitants. 3hate9er offerin4s ?ere ma$e to him on his journey he $istribute$ to the poor an$ to the monasteries. Simultaneous ?ith a-ti9ity for the benefit of others% Cho$ra4 Gyatsho -ontinue$ his o?n trainin4. ne of the most si4nifi-ant spiritual pra-ti-es in his -areer ?as the chod pra-ti-e from the linea4e of the fame$ yogirii( @a-hi4 2ab 8ronma. 3hile en4a4e$ in this me$itation the youn4 Karmapa a-tually sa? his o?n skeleton. Cho$ra4 Gyatsho ?as a -onsummate s-holar $espite his youn4 a4e. 1t =a?a Gan4 monastery he entere$ into symposiums an$ seminars ?ith the fi9e senior s-holars. 8urin4 these seminars Karmapa -orre-te$ any in-onsisten-ies in their philosophi-al 9ie?points. 1t the Surman4 monas/ tery of the Trun4pa tulkus( Cho$ra4 Gyatsho -ompose$ se9eral books $ealin4 ?ith 9arious aspe-ts of dharma! n #<"# at the a4e of se9enteen% the se9enth Karmapa tra9ele$ ?ith his monasti- -amp to Ka?a Karpo% the pla-e of pil4rima4e sa-re$ to Cak* rasaJi9ara. He entere$ into intensi9e me$itation for se9en years there in or$er to -omplete his trainin4. n -ommon ?ith all other Karmapa in-arnations% Cho$ra4 Gyatsho

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ha$ a natural affinity ?ith Guru Pa$masambha9a. n a -ertain respe-t the Karmapa 2ama may be -onsi$ere$ as an emanation of Pa$masambha9a. Ha9in4 returne$ after his lon4 retreat to Karma Gon monastery% Cho$ra4 Gyatsho ha$ a 9isionary experien-e of Guru Pa$ma surroun$e$ by ,yin4ma symboli- $eities% Sakyamuni Bu$$ha an$ lamas of the Ka4yu linea4e. Karmapa ?as prompte$ by this 9ision to fin$ -ertain hi$$en 9alleys ?hi-h ?oul$ affor$ safety $urin4 the -omin4 -onfli-t he foresa? as ine9itable. SubseJuently Cho$ra4 Gyatsho re9isite$ southern Tibet% ?here he repaire$ se9eral Ka4yupa monasteries% an$ impro9e$ their a$ministration. Then he journeye$ to Tsurphu% his prin-ipal monastery% ?here he restore$ the lar4e statue of Sakyamuni% fashione$ by Karma Pakshi. Cho$ra4 Gyatsho ha$ ma$e s-holarship an important priority. n keepin4 ?ith this obje-ti9e% he establishe$ a lar4e seminary 6Tib.L shes!/gra. at Tsurphu% ?hi-h be-ame 9ery famous. Karmapa ?as in9ite$ to the -ourt of Tashi Thar4ye% the apa Tripon 6reli4io/politi-al ruler7 of a pro9in-e in southern Tibet. Cho$ra4 Gyatsho 4a9e a ?i$e ran4e of Ka4yu tea-hin4s there an$ in return Tashi Thar4ye -ompletely offere$ his pro9in-e% fortunes% buil$in4s an$ monasteries% in/ -lu$in4 his o?n monastery of Chokhor 2hunpo% to Karmapa. 1t the -ourt of Tashi Thar4ye% Cho$ra4 Gyatsho met the first Karma Thinleypa% Cho/ lay ,am4yal.# Karma Thinleypa reJueste$ Karmapa% ?hom he re4ar$e$ as an em/ bo$iment of Sakyamuni Bu$$ha% for the se-ret tea-hin4s of the Ka4yu linea4e. Cho$ra4 Gyatsho replie$% f you promise to hol$ my linea4e  ?ill 4i9e my tea-hin4s to you. For the next fi9e months Karma Thinleypa stu$ie$ an$ pra-ti-e$ the six yogas of ,aropa an$ the mahamudra until the inner meanin4 of these tea-hin4s ?as bom in him. Cho$ra4 Gyatsho then installe$ his stu$ent as abbot of Chokhor 2hunpo monastery% ?here he ha$ establishe$ a seminary. The seminary offere$ a -omplete -ourse of stu$ies in philosophy% psy-holo4y% ritual an$ reli4ious la?. There ?ere three le9els of $e4rees a?ar$e$ to 4ra$uates. 1t the hi4hest le9el of profi-ien-y the khenpo

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$e4ree ?as a?ar$e$% follo?e$ by that of lopon an$ a pass $e4ree. The seminary% un$er the $ire-tion of 2ama Karma Thinleypa playe$ a 9ital role in the full transmission of Bu$$hist tea-hin4. The fame of Cho$ra4 Gyatsho sprea$ as far as n$ia an$ China. He re-ei9e$ offerin4s from the abbot of Bo$h4aya. Se9eral note$ n$ian s-holars% in-lu$in4 =ahula KTlaya an$ Sfla Sa4ara% -ame to see Karmapa. From the emperor of China -ame an in9itation to 9isit. Ho?e9er% Karmapa ?as unable to 4o at that time. n #<+& Cho$ra4 Gyatsho toure$ the Kon4po area% ?here he foun$e$ a hermita4e an$ re-o4ni>e$ the thir$ Situ tulku% Tashi Paljor. Follo?in4 this he returne$ to 2hasa to hol$ a reli4ious -onferen-e. He ?as 4reete$ by

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monks from monks from the Gelu4pa Gelu4pa mon monast astery ery of 8repun 8repun4 4 an$ Ga$en. Ga$en. 1t =inpun4% Karmapa tau4ht many monks in-lu$in4 the 4reat pandita Sakya Chok$en. His tea-hin4s in-lu$e$ the siitras an$ the ?orks of 1san4a an$ ,a4arjuna. Cho$ra4 Gyatshos brea$th of s-holarship ?as re-o4ni>e$ by members of all the 9arious spiritual tra$itions. The se9enth Karmapa ?as a prolifi- author ?ho -ompose$ many text textss on vinaya( @a$hy @a$hyama amaka ka philos philosoph ophy% y% an$ tantra! His assistant% assistant% 8akpo =abjampa Cho4yal Tenpa% re-or$e$ that ?hen Cho$ra4 Gyatsho ?orke$ on a text -on-ernin4 lo4i-% Rig)ung 7atso( a -ommentary of se9en books on lo4i- by 8i4na4a an$ 8harmaklrti% he $i-tate$ it ?ithout pre9ious resear-h. He relie$ on his memory for the seJuen-e of his ar4uments an$ for referen-es to the s-riptures an$ -ommentaries. His stream of thou4ht ?as unbroken. f his $i-tation ?as interrupte$ he ?as able to resume it later at the exa-t point ?here he ha$ left off. Sometimes his assistant ?oul$ ask for explanation of an abstruse point% but Karmapa ?oul$ brush asi$e the Juestion an$ it ?oul$ soon arise naturally in the -ourse -ourse of $i-tation. $i-tation. --asionally --asionally%% Cho$ra4 Cho$ra4 Gyatsho Gyatsho mi4ht a$$% Aou shoul$ ha9e -onfi$en-e in ?hat your guru says. Explanations ?ill arise later on their o?n. Karmapa ?as 9ery austere an$ simple in his life/style. E9en ?hile tra9elin4 he remaine$ silent an$ min$ful. --asonally he emer4e$ from his se-lusion to re-ei9e 9isitors% but ?hen he $i$ so% he ne9er in$ul4e$ in ?orl$ly -on9ersation. n -ontrast to his o?n personal austerity Karmapas monasti- -amp ?as ri-hly en$o?e$ an$ beautifully $e-orate$. The shrine tent ha$ a 4ol$en roof an$ ?as $e-orate$ ?ith his most pre-ious reli-s% abo9e ?hi-h hun4 thirteen ornate umbrellas. Cho$ra4 Gyatshos throne ?as -o9ere$ in pearls an$ behin$ it ?as an immense han4in4 en-ruste$ ?ith pearls. 1t the a4e of fifty/t?o Karmapa ha$ presentiments of his o?n immi / nent $eath. He a$9ise$ the Kon4po people to pra-ti-e dharma an$ then he ?ith$re? into retreat. So many people -ame to seek an au$ien-e au$ien-e ?ith him that Cho$ra4 Gyatsho emer4e$ from retreat an$ as-en$e$ his throne in the shrine tent. He appeare$ to the people to be 4arbe$ in the spiritual apparel of the sambhogakaya form. 1t this time Karmapa transmitte$ the linea4e to Situ =inpo-he an$ in$i-ate$ that his next in-arnation ?oul$ be born in Kham an$ 4a9e the the names of his future parents. parents. The next mornin4 Cho* $ra4 Gyatsho passe$ a?ay in me$itation. Karmapas ?ealth ?as $i9i$e$ amon4 Ka4yu monasteries. His bo$y ?as taken to Tsurphu% ?here it ?as -remate$. =eli-s% in-lu$in4 -ertain of

his bones% ?ere re-o9ere$ from the pyre an$ pla-e$ in a stupa! The stu$ents of the se9enth Karmapa ?ere numerous an$ in-lu$e$ Gyaltshap Tulku% 2ama Tashi ,am4yal% the fourth Shamar =inpo-he% 2ama 2ama San4 San4ye ye ,yen ,yenpa pa%% Saky Sakyaa Cho$ Cho$en en%% Karm Karmaa Thin Thinle leyp ypa% a% Karm Karmaa Ka-ho$pa% the lo4i-ian 3an4-huk Gyaltsen% Sakya 3an4-huk an$ the ,yin4ma terton( Samten 2in4pa.

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Karmapa Miko Dor"e '1.0/(1..-*

SH=T2A BEF=E HS 8E1TH the se9enth Karmapa% Cho$ra4 Gyatsho ha$ a 9isionary experien-e of @aitreya% the next Bu$$ha% ?ho sai$% 3e are approa-hin4 the en$ of the a4e of Bu$$ha Sakyamuni an$ many people are 4oin4 to lo?er realms. So you mint emanate many in-arnations of yourself. n a$$ition% Cho$ra4 Gyatsho foresa? the -ir/ -umstan-es of his next birth. n ?akin4 the next mornin4 he ?rote $o?n the $etails% ?hi-h he e9entually entruste$ to his re4ent. n the fourth $ay of the ele9enth month of #;'"% the ei4hth Karmapa% @ikyo 8orje ?as born in 8am-hu in eastern Tibet. The ne? born -hil$ opene$ his eyes an$ sai$% Karmapa. ,e?s of the remarkable -hil$ sprea$ Jui-kly an$ rea-he$ the ears of the thir$ Situ =inpo-he% Tashi Paljor% ?ho reali>e$ that the -hil$Qs pla-e of birth a4ree$ ?ith the $etails left in Cho$ra4 Gyatshos pre$i-tion letter. Situ =inpo-he $e-i$e$ to in9esti4ate the -hil$ an$ inter9ie?e$ the parents. He ?as satisfie$ by the similarity bet?een the a-tual names of Karmapas parents an$ those names left in the letter of pre$i-tion. n a$$ition% all the other $etails mat-he$. Situ =inpo-he -onfirme$ that the -hil$ ?as in$ee$ the ne? in-arnation of Karmapa% but aske$ the parents to maintain absolute se-re-y for three months in or$er to prote-t the -hil$ from un?holesome intriJue. He 4a9e the parents some blessin4 pills% some tea% some butter% an$ some frankin-ense an$ sai$ to them% Gi9e butter tea to the boy an$ burn this in-ense before him% sayin4 that it ?as sent by Situ =inpo-he. Then 4i9e him the blessin4 pills. f he really is the Karmapa in-arnation% he ?ill utter a fe? ?or$s. Tell me ?hat he says. The father follo?e$ these instru-tions an$ the infant Karmapa uttere$ the syllables% e( ma( ho( an$ $e-lare$% 8o not $oubt me%  am Karmapa. This ?as reporte$ to Situ =inpo-he% an$ at the a4e of three

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months the youn4 in-arnation a--ompanie$ him to Karma monastery. SubseJuently the -hil$ ?as 9isite$ by the 4reat me$itation master% Ser Pho?a% ?ho ha$ been a -lose stu$ent of the se9enth Karmapa. 3hen an offerin4 pu)a ?as performe$% the tiny Karmapa playe$ the han$/$rum an$ bell perfe-tly. Ser Pho?a aske$ him% f you are Karmapa% $o you remember ?hat you tau4ht me in Tse 2hakhan4TQ The boy replie$%  4a9e you mahamudra an$ the six $o-trines of ,aropa. n #;#!% at the a4e of fi9e% @ikyo 8orje journeye$ to =i?o-he. There he ?as aske$ by 2ama Sonam =in-hen to say ?ho he really ?as. The boy lau4he$ an$ $e-lare$% Sometimes  am Pa$masambha9a% sometimes Saraha an$ at other times  am Karmapa.  ha9e many emanations. n Tsan4 pro9in-e there are sixteen% an$ ?est of Tibet there is a -hieftain ?ho is my emanation. n the same year a youn4 boy from the re4ion of 1m$o ?as put/ for?ar$ as a ri9al -laimant to be the ne? Karmapa in-arnation. Gyaltshap =inpo-he set out to in9esti4ate the ri9als -laims but ?hen he met @ikyo 8orje% he spontaneously felt -ompelle$ to bo? $o?n to him. =eali>in4 this boy ?as the Karmapa in-arnation% Gyaltshap =inpo-he sent letters of authority to all Karma Ka4yu monasteries in ?hi-h he $e-lare$ that% a--or$in4 to a pre$i-tion by Pa$masambha9a% the name of the ei4hth Karmapa ?as @ikyo 8orje. n the follo?in4 year% Gyaltshap =inpo-he -eremonially enthrone$ the youn4 boy as the ei4hth Karmapa at Tse 2hakhan4. The e$u-ation of the ei4hth Karmapa -ommen-e$ ?hen he rea-he$ the a4e of se9en. His first tutor ?as Situ =inpo-he% from ?hom he re-ei9e$ the ei4ht moral pre-eptsQ an$ some elementary Ka4yu tea-hin4s. Then @ikyo 8orje set out on a tour of monasteries. 1t Surman4 monastery a 9ision of the Ka4yu linea4e e9oke$ in him a reali>ation of the ri-hness of his inheritan-e. 1 little later the youn4 Karmapa met ?ith the me$itation master San4ye ,yenpa% ?hom Cho$ra4 Gyatsho ha$ appointe$ as the transmitter of the linea4e to his next in-arnation. Follo?in4 this initial meetin4% @ikyo 8orje an$ his -amp tra9ele$

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into far Kham. The unfol$ment of his inner potential ?as -ontinue$ by a 9isionary experien-e in ?hi-h he re-ei9e$ tea-hin4s from Sakyamuni Bu$$ha a--ompanie$ by his t?o -hief stu$ents% Sariputra an$ @ahamau$Q 4alyayana. 3hile in this area% the youn4 Karmapa in-arnation ha$ a 9ery si4nifi-ant $ream in ?hi-h a dakirii tol$ him% Aou are the a-ti9ity aspe-t of the bu$$has of the three times. @ikyo 8orje an$ his party returne$ briefly to =i?o-he% ?here he -arrie$ out both reli4ious an$ ?elfare ?ork. 1fter?ar$ Karmapa re9isite$ the area of his birth in 8am-hu pro9in-e. There he ha$ a profoun$ 9isionary experien-e in ?hi-h Guru Pa$masambha9a re9eale$ to him his true nature% sayin4%  am Pa$masambha9a an$ you are my prin-ipal stu$ent% Gyal?a Choyan4.! The unity of our t?o natures is ajra$hara. 1 short time after this% @ikyo 8orje% inspire$ by the memory of 8usum Khyenpa% ma$e a pil4rima4e to Kampo Gan4ra. t is sai$ that he left footprints in the 9arious me$itation -a9es there. n #;#) the nine year ol$ Karmapa re-ei9e$ an in9itation from the kin4 of an4 Sa/tham. The in9itation ?as a--epte$% an$ @ikyo 8orje% a--ompanie$ by his -amp% set out. The party ?as ?el-ome$ ?ith 4reat -eremony on its arri9al an$ the kin4 la9ishe$ honor an$ offerin4s on the youn4 Karmapa. The un-ontri9e$ $i4nity of @ikyo 8orje ma$e a $eep impa-t on the kin4% ?ho ha$ pre9iously not been ?ell $ispose$ to Bu$* $hism. He ma$e pro9ision for the support of the dharma in his territories an$ also un$ertook to a$opt a poli-y of nona44ression in politi-al matters. Before lea9in4% @ikyo 8orje promise$ to return in se9en years. n #;#" the youn4 Karmapa entere$ into the most important phase of his e$u-ation. 8urin4 the next three years he re-ei9e$% from 2ama San4ye ,yenpa% a thorou4h 4roun$in4 in a -omprehensi9e ran4e of Bu$$hist tea-hin4s% in a$$ition to the -omplete transmission of the Karma Ka4yu linea4e. 8espite his ?ealth% San4ye ,yenpa ?as a perfe-t example of Ka4yu as-eti-ism. 1t the -on-lusion of this three year perio$ of tea-hin4 he $ie$% ?ithout re4ret% in the kno?le$4e that @ikyo 8orje ha$ absorbe$ his instru-tions. 8urin4 the funeral -eremonies% Karmapa

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experien-e$ the presen-e of his $e-ease$ 4uru an$ re-ei9e$ absolute -larifi-ation of his tea-hin4s. @ikyo 8orje ?as similar to the thir$ Karmapa in his appetite for learnin4 an$ s-holarship. He ?as a 9ery talente$ lin4uist an$ mastere$ Sanskrit 4rammar un$er the $ire-tion of 2otsa?a =i-hen Tashi. The ei4hth Karmapa also 9enture$ into the fiel$s of poetry% paintin4 an$ s-ulpture% ?here he met ?ith -onsi$erable su--ess. 1s a monk @ikyo 8orje ?as an example of austerity an$ simpli-ity. 1s a master of mahamudra he li9e$ in the reali>ation that ?hate9er arises is self/ liberate$. n one of his 9isions% a monk appeare$ to @ikyo 8orje announ-in4 that he ha$ been Pa$masambha9a $urin4 the a4e of the pre9ious Bu$$ha% 8ipamkara. @ikyo 8orje respon$e$ ?ith a Juestion% f this is so% ?here ?as your Rlotus birth an$ ?here $i$ you stayI The monk replie$% 3here $i$ spa-e -ome fromI He then $isappeare$. =efle-tin4 on this% Karmapa reali>e$ that ea-h of the thousan$ bu$$has is a--ompanie$ by a Pa$masambha9a as a natural expression of the tea-hin4 of enli4htenment. SubseJuently @ikyo 8orje an$ his 4reat -amp tra9ele$ slo?ly throu4h Kham% ?here he 4a9e tea-hin4s to more than ten thousan$ people. 8urin4 this tour he re-o4ni>e$ the thir$ Gyaltshap tulku( 8rakpa Paljor% an$ the fifth Shamar =inpo-he% Kon-ho4 Aenla4. 1t @ar Kham% @ikyo 8orje -ar9e$ a statue of himself out of stone. t is re-or$e$ that he pla-e$ the statue in front of him an$ aske$ it% 1re you a 4oo$ likeness of meI The statue replie$% Aes%  am. Then Karmapa sJuee>e$ a -hunk of left/o9er stone like a pie-e of butter% lea9in4 the imprint of his palm an$ fin4ers in it. Both the statue an$ the stone ha9e been preser9e$ an$ are no? at the resi$en-e of the present Karmapa at =umtek monastery in Sikkim. n his arri9al at Karma monastery% @ikyo 8oije met emissaries of the Chinese Emperor 3u Tsun4% ?ho presente$ him ?ith many in9itation offerin4s an$ on behalf of the emperor% in9ite$ him to China. Ho?e9er% Karmapa foresa? the emperors imminent $eath an$ $e-line$ the in9ita/

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tion. The Chinese en9oys took offen-e at this an$ repa-kin4 the emperors offerin4s to Karmapa% returne$ to China% ?here they $is-o9ere$ that the empress an$ emperor ha$ just $ie$. Fiom Kham% @ikyo 8orje tra9ele$ to -entral Tibet. 1t Sam$in4% the 8orje Pha4mo tulku ma$e the offerin4 of a monastery to him. n rea-hin4 Tsurphu% he foun$ it ?as in a state of $isrepair an$ arran4e$ for restoration ?ork to be -arrie$ out. Karmapa ?as 9isite$ by Surman4 Trun4pa Tulku% ?ho sa? him as the embo$iment of Cakrasaip9ara. 1fter a perio$ of a$ministrati9e ?ork @ikyo 8orje set out a4ain ?ith his retinue. He 9isite$ the Ka$ampa monastery of =a$en4. From there he ?ent on to Gan4ri Thokar% the retreat of the 4reat ,yin4ma saint% 2on4/ -henpa% ?here he left his footprints an$ the hoofprints of his horse in the ro-k. From there @ikyo 8orje journeye$ to ?here the a4e$ 2ama Karma Thinley ?as in retreat. Karma Thinleypa 4a9e Karmapa the empo?er/ ments of Kurukulla% @ahakala an$ aisra9ana. Then to4ether they ?ent to Karma Thinleypas $o-trinal s-hool 6Tib.L shes!/gra. at 2ekshay 2in4% ?here @ikyo 8orje 4a9e many tea-hin4s. 2ater in the follo?in4 year Karmapa met 2ama Karma Thinley a4ain* This time the 9enerable s-holar instru-te$ @ikyo 8orje in the six $o-trines of ,aropa. 1t the a4e of t?enty/one% Karmapa ?as or$aine$ a monk by the abbot% Cho$rup Sen4e% ?ho ?as an in-arnation of the Kashmiri s-holar% Dakyasri. The abbot ?as assiste$ at the -eremony by 2an a Karma Thinley. 1t this time Cho$rup Sen4e 4a9e @ikyo 8orje 9ery $etaile$ tea-hin4s on the empty of somethin4 else 9ie? 6Tib.L g9han!stong7ta!ba7. He aske$ @ikyo 8orje to promul4ate this 9itally important philosophi-al -on-ept% ?hi-h ha$ 4aine$ ?i$e -urren-y in the onan4pa an$ ,yin4ma tra$itions% 6t ha$ been atta-ke$ by a$herents of the Gelu4pa tra$ition% ?ho hel$ the opposin4 9ie?% empty of selfness 9ie? 6Tib.L rang!stong!lta!ba.! The empty of somethin4 else 9ie? ?as passe$ $o?n throu4h the linea4e an$ rea-he$ the fifteenth Karmapa throu4h am4on Kon4trul 2o$ro Thaye. Kon4trul =inpo-he ma$e this

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9ie? the -ornerstone of his =ime 6boun$/ aryless7 approa-h. Thus% @ikyo 8orje may be seen as an important pre-ursor of this nineteenth -entury Bu$$hist renaissan-e. @ikyo 8orjes relationship ?ith e Karma Thinleypa ?as of 4reat importan-e in his trainin4. He staye$ ?ith him% in all% for three years. 8urin4 this perio$ he stu$ie$ the Five &ooks o# 1aitreya% 8i4na4a an$ 8harmaklrtis texts on lo4i-% the abhidharma 6Skt.L bhidharmasamuc/ caya. of 1san4a an$ the abhidharma 6Skt.L bhidharmakosa. of asuban$hu% the vinaya texts% the six prin-ipal texts of ,a4arjuna% Can$raklrtis Entering into the 1iddle 5ay 6Skt.L 1adhyamakavatara.( the 0eva)ra Tantra% astrolo4y an$ many other n$ian ?orks on the ma+ hayana an$ va)rayana approa-hes to Bu$$hism. n a$$ition to the ?i$e ran4in4 stu$y of n$ian Bu$$hism% Karma Thinleypa intro$u-e$ @ikyo 8orje to the -olle-te$ ?orks of ,4ok 2otsa?a < an$ Sakya Pan$ita. @ikyo 8orje ?as an exemplary stu$ent% maintainin4 -omplete min$/ fulness throu4hout this lon4 an$ intense perio$ of stu$y. He -onstantly refle-te$ on the meanin4 of the texts an$ ?hate9er points arose from them. He Juestione$ an$ $ebate$ all abstruse points an$ in this manner $e9elope$ a perfe-t reali>ation. Karmapa stu$ie$ so mu-h he ha$ little time to eat% an$ as a result his physi-al stren4th ?eakene$. Thinleypa praise$ Karmapa as a 4reat s-holar. n return @ikyo 8orje praise$ his tutor% sayin4% Aou are on the first bodhisattva le9el% the bor$er of samsara an$ nirvana. 1s far as samsara is -on-erne$% you are a nonreturner an$ you ha9e the po?er of in-arnation. 1t the -on-lusion of his intelle-tual stu$ies @ikyo 8orje $e9ote$ more of his time to me$itation. n a 9isionary experien-e% dakiriis -arrie$ him into the presen-e of the mahasiddha( DaZaripa% ?ho ha$ transmitte$

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the mahamudra to @aitripa. Sa9aripa then intro$u-e$ @ikyo 8oije to the nature of his o?n min$% sayin4% Both sarpsara an$ nirvana -ome from min$. Aour o?n min$ is itself ?is$om. So there are no $ifferent le9els. E9erythin4 -omes from min$. Then the mahdsiddha $isappeare$. @ikyo 8oije himself be-ame a 9ery prolifi- author ?hose ?orks ?ere both -ontro9ersial an$ influential. 1t the a4e of t?enty/three he ?rote a -ommentary on the bhisamayalankara entitle$% uthentic Rela3ation o# the Noble 'ne 6Tib.L r)e!btsun!ngal!so7. He then in9ite$ the Gelu4pa s-holar% Sera etsun% to a -riti-al $ebate on the text. This talente$ s-holar respon$e$ by -omposin4 a -ommentary of his o?n in ?hi-h he ?rote% Karmapa is a hi4h in-arnation an$ s-holar. Therefore%  am unable to -riti-i>e him. Ho?e9er% at his in9itation  am follo?in4 his -ommentary ?ith my o?n book entitle$%  Reply to %armapa. n this ?ay a famous literary $ebate took pla-e bet?een the brilliant Karmapa an$ the famous Gelu4pa s-holar. @ikyo 8oije authore$ o9er thirty 9olumes in all% fourteen more than Karma Pakshi. These in-lu$e$ texts on lin4uisti-s% reli4ious la?% abhi+ dharma( tantra( @a$hyamaka philosophy% art an$ poetry. He -ompose$ important texts on mahamudra an$ inspire$ the Karma Ga$ri mo9ement in art throu4h his ?ork in this fiel$. n a$$ition he -ompose$ the spiritual pra-ti-e kno?n as The ;uru 4oga o# the Four Sessions 6Tib.L thun!b9hi! bla. ma/i! rnal! ?by or. in honor of his guru San4ye ,yenpa. This has be-ome one of the most important pra-ti-es of the Kaiptshan4 linea4e. n #S<) @ikyo 8oije ha$ a premonition of his imminent $eath. Ho?e9er% Shamar =inpo-he an$ Pa?o =inpo-he entreate$ their guru to remain an$ -ontinue his ?ork. =espon$in4 to their reJuest Karmapa a4ree$ to exten$ his life span for se9eral years. He set out ?ith his monasti- -amp on a lon4 final tour of Karma Ka4yupa monasteries an$ dharma -enters. n this tour @ikyo 8oije tol$ his offi-ials to relax the normally stri-t proto-ol that surroun$e$ him. t ?as his ?ish that it be as easy as possible for people to ha9e an au$ien-e ?ith him. 3hile tra9elin4% @ikyo 8oije ?rote many poeti- a--ounts of his 9isionary experien-es. ne of the most si4nifi-ant ?as one in ?hi-h he en9isa4e$ Cakrasarn9ara seate$ abo9e the hea$ of ajrayo4inT. From the guru( in the form of Cakrasaip9ara% -ame the ne-tar of ?is$om% ?hi-h transforme$ the -on-epts of sarnsara an$ nirvana into ?is$om of enli4ht/ enment. 1 va)ra hook ma$e the ?is$om unshakeable. Then in the same 9ision he sa? samsara burne$ a?ay in a -ookin4 pot% ?hi-h reste$ on a va)ra tri9et. n another 9isionary experien-e @ikyo 8orje sa? ei4ht Pa$/

rtiasambha9as an$ ei4ht Karmapas -ombine to pro$u-e a se-ret tea-hin4. n his final years @ikyo 8orjes health $e-line$% but $espite this he -ontinue$ his ar$uous ?ork unabate$. n #;;< there ?as an outbreak of leprosy in southern Tibet. Karmapa tra9ele$ there in an effort to brin4 the epi$emi- to an en$. He ha$ a bla-k stupa surroun$e$ by four smaller stupas -onstru-te$ in the -enter of the area. The -entral stupa ?as a sym/ boli- representation of a naga 6snake spirit7% ?hi-h in myth ?as sai$ to -ause leprosy. The four surroun$in4 stupas symboli>e$ its arms an$ le4s. Then @ikyo 8orje ?ent into the -enter of the area an$ ?ith the po?er of his -ompassion absorbe$ the imbalan-e that ?as -ausin4 the $isease into himself. The epi$emi- Jui-kly -leare$ an$ @ikyo 8orje returne$ to the 8akpo She$rup 2in4 monastery of Shamar =inpo-he. Ho?e9er% a little ?hile later% Karmapa himself be4an to exhibit si4ns of leprosy an$ ?as soon unable to ?alk. He reali>e$ the imminen-e of his o?n $eath an$ so he arraye$ himself in the $ress an$ ornaments of the sambhogakaya% the -ommuni-ati9e form of bu$$hahoo$% an$ sho?e$ himself in this manner to his stu$ents. SubseJuently @ikyo 8orje entrust / e$ Shamar =inpo-he ?ith the letters -ontainin4 the pre$i-tions of his next rebirth% an$ passe$ a?ay at the a4e of forty/se9en. His -orpse ?as -remate$ at Tsurphu. Shamar =inpo-he enshrine$ his reli-s in a sil9er stupa! The ei4hth Karmapa ha$ many a--omplishe$ an$ s-holarly stu$ents. 1mon4 the most outstan$in4 ?ere Shamar Kon-ho4 Aenla4% Pa?o Tsu/ 4lak Ten4?a% Gyaltshap 8rakpa Paljor% Situ Chokyi Go-ha an$ Karma Thinley 2e4$rup. He also numbere$ artists% $o-tors an$ poets amon4 his $is-iples% on ?hom he exerte$ a profoun$ influen-e.

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Karmapa )angchuk Dor"e '1...(1,0)*

THE ,,TH K1=@1P1% 3an4-huk 8orje% ?as born in the se9enth month of #;;;. t is re-or$e$ that imme$iately after his birth he ?ipe$ his fa-e three times an$ $e-lare$%  am Karmapa. The infant Jui-kly be-ame famous an$ reports of him rea-he$ Situ =inpo-he at Karma monastery. Sin-e the -ir-umstan-es of the birth -oin-i$e$ ?ith the $etails -ontaine$ in a pre$i-tion ?ritten $o?n by @ikyo 8orje in his t?enty/ ei4hth year% Situ =inpo-he $ispat-he$ t?o assistants to in9esti4ate the infant. The assistants reporte$ that they ?ere satisfie$ that the -hil$ ?as in$ee$ Karmapa. Situ =inpo-he then informe$ the offi-ials of Tsurphu monastery that the ne? Karmapa in-arnation ha$ been $is-o9ere$. The small bla-k hat% the seal% the robes an$ some ritual implements of the Karmapas ?ere sent from Tsurphu to Karma monastery. The boy -orre-tly i$entifie$ a bell% ?hi-h ha$ belon4e$ to Cho$ra4 Gyatsho% the se9enth Karmapa. The follo?in4 year% Shamar Kon-ho4 Aenla4 -on9eye$ the ritual obje-ts entruste$ to him by @ikyo 8orje. 1t about the same time% the politi-al authorities in -entral Tibet sent letters of authority re-o4ni>in4 the ne? Karmapa in-arnation. This last mo9e refle-te$ the se-ular po?ers a?areness of the politi-al importan-e of the Karmapa at this time. n-reasin4ly the 9arious s-hools ?ere bein4 brou4ht ?illin4ly or un?illin4ly into the politi-al arena. This ?as an important tren$ $urin4 the trouble$ life/times of the next three Karmapas. 1t the a4e of six% 3an4-huk 8orje ?as -eremonially enthrone$ by Shamar =inpo-he. He also re-ei9e$ refu4e an$ bodhisattva 9o?s an$ the empo?erment of 1mitayus as ?ell as many other textual transmissions% empo?erments an$ tea-hin4s. Shamarpa -ontinue$ to tea-h the youn4 Karmapa% 4i9in4 him the textual transmission of texts from the Tripitaka

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an$ -ertain Ka4yupa texts. 8urin4 this time Karmapas monasti- -amp journeye$ slo?ly to Tsurphu. n the ?ay 3an4-huk 8oije a--ompanie$ Shamar =inpo-he in pil4rima4e to Kampo ,enan4% ?here 8usum Khyen/ pa ha$ me$itate$. The journey -ontinue$ throu4h Surman4 an$ ,an4-hen% arri9in4 at Tsurphu in the ne? year perio$ of #;)#. n his first publi- tea-hin4% 3an4-huk 8oije tau4ht the four dharmas of Gampopa# to ei4hteen hun$re$ monks an$ many politi-al representati9es of -entral Tibet. Then% a--ompanie$ by Shamarpa an$ Pa?o =inpo-he% the youn4 Karmapa un$ertook a pil4rima4e to southern Tibet. The -amp stoppe$ at 2ekshay 2in4 monastery% ?here 3an4-huk 8oije honore$ the enshrine$ remains of the first Karma Thinleypa. From there they tra9ele$ into 2ho$rak% the home of @arpa% the father of the Ka4yu linea4e. Pa?o =inpo-he assiste$ Shamar =inpo-he in performin4 the no9i-e or$ination for the youn4 Karmapa. His t?o tutors also be4an to instru-t him in the tea-hin4s of mahamudra an$ the six $o-trines of ,aropa. The 4reater part of 3an4-huk 8orjes -hil$hoo$ ?as spent tra9elin4 ?ith his -amp. This noma$i- monastery ?as 9ery stri-t in its $is-ipline an$ the intensity of pra-ti-e. The s-holars amon4 Karmapas entoura4e -on-entrate$ upon the stu$y of the 0eva)ra Tantra an$ the Cakrasamvara Tantra( the
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3an4-huk 8oije next journeye$ throu4h the Kon4po pro9in-e in southern Tibet% ?hi-h ha$ al?ays been a stron4hol$ of the Kamtshan4 an$ 8rukpa Ka4yu. Shamarpa instru-te$ him in the tea-hin4s of =an4jun4 8orje an$ @ikyo 8orje as they tra9ele$. n a$$ition to his stu$ies% 3an4-huk 8orje ?as -alle$ upon to me/ $iate an$ arbitrate lo-al $isputes. Ha9in4 mo9e$ the -amp south to Tsari% Karmapa re-ei9e$ a se-on$ 9isit from Sonam Gyatsho% ?ho reJueste$ him to me$iate a politi-al $ispute in the Aarlun4 prin-ipality. To4ether% the t?o lamas brou4ht about a three year treaty an$ then parte$ after an ex-han4e of 4ifts.

n #;&' 3an4-huk 8orje re-ei9e$ the final or$ination from Shamar =inpo-he. SubseJuently% he stu$ie$ the vinaya an$ then the tea-hin4 of the fifth% sixth an$ se9enth Karmapas. 1s ?ell as these Kamtshan4 Ka4yu tea-hin4s% Karmapa also re-ei9e$ textual transmissions of texts from the 8ri4un4 Ka4yu an$ Ka$ampa linea4es from Shamar =inpo-he. n #;&( Shamar =inpo-he passe$ a?ay. 3an4-huk 8orje enshrine$ his guru8s remains in a stupa at Aan4ba-hen monastery. He un$ertook to $i9i$e Shamarpas property amon4 the monasteries at 0 an$ Tsan4% 4i9in4 4ifts an$ tea to poor people an$ a 4ol$ mandala to the 4reat temple at 2hasa. 1fter a pil4rima4e to sa-re$ pla-es in northern Tibet% 3an4-huk 8orje returne$ to Tsurphu% ?here he transmitte$ the texts of @ikyo 8orje an$ the 8ri4un4 Ka4yu tra$ition to Pa?o tulku. He also or$aine$ many monks at this time an$ or$ere$ the -ompletion of an enormous silk appliJue thangka of Bu$$ha Sakyamuni. t ?as then ne-essary for 3an4-huk 8orje to tra9el to =inpun4% ?here he settle$ some politi-al $iffi-ulties. Karmapa ?as sa$$ene$ by the politi-al troubles of his time. He felt that the memory of the early perio$ of Bu$$hism in Tibet ?oul$ inspire a rene?e$ $e$i-ation to the -i9ili>in4 messa4es of dharma. n pursuit of this aim he arran4e$ for the repair of temples built by the earlier Bu$$hist kin4s% Sron4tsen Gampo an$ Trison4 8etsun. 1fter or$ainin4 the thir$ Pa?o tulku( Tsu4lak Gyatsho% Karmapa entere$ into retreat for a year at Tsurphu. Then he set out on a tour of northern Tibet% ?here it ?as sai$ that the kin4 of the ,a4as ma$e an

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offerin4 to him% symboli>in4 the $e$i-ation of the area of Karmapa. People attribute$ that years 4oo$ ?eather an$ har9ests to this offerin4. 1lthou4h not as prolifi- an author as the pre9ious Karmapa% 3an4/ -huk 8orje -ompose$ some important texts% in-lu$in4 a -ommentary on the 8ri4un4 one thou4ht 9ie?point. His most important book ?as The 'cean o# Certainty 6Tib.L nges!don!rgya!mtsho7% from ?hi-h has -ome the litur4y of the preliminary pra-ti-es of mahamudra. 1nother important ?ork of the ninth Karmapa ?as entitle$% Eliminating the Darkness o# Ignorance 6Tib.L ma!rigs!dmun!bsal. an$ this ?as also -on-erne$ ?ith niahamudra! Both are in -urrent use to$ay.

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3an4-huk 8orje en4a4e$ extensi9ely in ?ork in both the reli4ious an$ so-ial spheres. 1t ,4akphu he or$aine$ many monks amon4 the lo-al people. He also stoppe$ huntin4 an$ 1shin4 an$ trie$ to in-ul-ate in the lo-al people an attitu$e of re9eren-e to?ar$ animals. n a$$ition% Karma* pa arran4e$ for the -onstru-tion of bri$4es in the area. 1 little later% ?or$ rea-he$ 3an4-huk 8oije that the ne? Shamar hV . .imation ha$ been born in a 8ri4un4 family. He re-o4ni>e$ the -hil$ as ih- in-arnation an$% at about this time% also or$aine$ a lar4e number of 8ri4un4pa monks. n #S+< Karmapa took the infant Shamarpa ba-k to Tsurphu ?here he be4an to instru-t him in the Kaiptshan4 tra$ition. 3an4-huk 8oije next journeye$ ?ith his monasti- -amp to Tsari. There he tau4ht ajrayo4inT me$itation to those pra-titioners% ?ho ?ere on retreat. He also 4a9e the textual transmission of Gampopas -olle-te$ ?orks an$ or$aine$ many monks. KarmapaQs -amp tra9ele$ to Kon4po% passin4 throu4h Gampopas ol$ monastery of 8ak 2ha Gampo. n Kon4po% 3an4-huk 8orje $istribute$ ai$ to the lo-al people an$ -ontribute$ fun$s for the upkeep of the temples. His stay in the Kon4po area laste$ for ei4ht years% alternatin4 bet?een perio$s of a-ti9ity an$ retreat. 1n espe-ially important aspe-t of Karma* pas pra-ti-e in retreat ?as me$itation on @ahakala. n tea-hin4% 3an4* -huk 8orje emphasi>e$ the texts of the ei4ht Karmapas. 3an4-huk 8orje establishe$ a ne? retreat -enter at Tashi Gun4tan4% ?here the thir$ Karmapa% =an4jun4 8orje% ha$ me$itate$. 3hile he ?as there% 3an4-huk 8orje -ompose$ -ommentaries on the %alacakra Tantra an$ the four 4ra$es of tantra! He also ?rote a sadhana of airo-ana. He -omplete$ the textual transmission of the texts of the ei4ht Karmapas% ?hi-h he ha$ be4un earlier% an$ then le$ a ?ish/prayer festi9al. Finally% after besto?in4 the empo?erment of Kala-akra on his -amp% Karmapa ?ent ba-k into retreat. 1t the -on-lusion of this perio$ of intensi9e pra-ti-e% 3an4-huk 8orje instru-te$ his stu$ents in the Juintessential Ka4yupa tea-hin4s. He be4an by tea-hin4 Gampopas 7ewel 'rnament o# 2iberation( in ?hi-h is set out the 4ra$uate$ path by ?hi-h the stu$ent enters into dharma an$ pro4resses throu4h the hinayana an$ mahayana le9els to enli4htenment Then 3an4-huk 8orje 4a9e tea-hin4s on the va)rayana le9el% emphasi>in4 the six $o-trines of ,aropa an$ the mahamudra! SubseJuently% to transmit the inspiration of his linea4e% Karmapa performe$ the bla-k -ro?n -ere

K 1=@1P1 31,GCH0K 8=E

#'#

mony f[r ten thousan$ people. He then or$aine$ the fifth Situ

=inpo-he% Chokyi Gyaltsen% an$ instru-te$ him in Ka4yupa $o-trine. The ninth Karmapa re-ei9e$ in9itations from the @on4ol authorities in China but $e-line$ them. Ho?e9er% he $i$ -onsent to 9isit 0 an$ Tsan4. 3an4-huk 8orje tra9ele$ to the hea$ 8rukpa Ka4yu monastery% San4 ,4a4 Cholin4% ?here he 4a9e tea-hin4s. Before returnin4 to Tsurphu% Karmapa 9isite$ many pla-es in Tsan4 an$ the =inpun4 area. 3an4-huk 8orje -elebrate$ the ne? year ?ish/prayer festi9al ?ith his -amp an$ or$aine$ the sixth Shamar tulku. Chokyi 3an4-huk% at that time. Karmapa took a lar4e interest in the restoration an$ impro9ement of Ka4yupa monasteries. He reJueste$ the se-on$ 2ama Karma Thinleypa to repair the She$rup 2in4 monastery. Karma Thinley ?as able to fulfill 3an4-huk 8orjes ?ishes. Karmapa tra9ele$ to uter @on4olia at the reJuest of the Kin4 Hortu. n honor of 3an4-huk 8orjes -ompassionate messa4e% the kin4 free$ all -on$emne$ prisoners an$ 9o?e$ to obser9e non9iolen-e. Karmapa performe$ the -eremony of the va)ra -ro?n an$ instru-te$ the -ourt an$ the people in the $e9elopment of a?akene$ -ompassion throu4h the me$itation of 19alokites9ara. ne of the ninth Karmapas most influential stu$ents ?as the prolifi- onan4pa s-holar an$ translator% Taranatha% ?ho ?rote the 0istory o# Dharma in India . 3an4-huk 8orje 4a9e him all the empo?erments% textual transmissions an$ instru-tions of the Karma Ka4yu linea4e. 8urin4 his tea-hin4% Karmapa took a bo?l of barley% stirre$ it ?ith a ?hip% an$ pla-e$ it on Taranathas hea$% sayin4% 1s Karma Pakshi $i$ to 0r4yenpa% so $o  to you.  4i9e you the ?hole transmission of the Ka4yu linea4e. ust after the ne? years festi9al of #)'(% Karmapa be4an to feel un?ell. He reali>e$ $eath ?as imminent an$ 4a9e letters pre$i-tin4 his ne? rebirth in Kham. He $ie$ the follo?in4 mornin4. His remains ?ere enshrine$ at Tsurphu. The prin-ipal stu$ents of 3an4-huk 8orje ?ere% Shamar Chokyi 3an4-huk% 2otsa?a Taranatha% Situ Chokyi Gyaltsen% Pa?o Tsu4lak Gyatsho% 8ri4un4 Ka4yupa Chokyi =in-hen ,am4yal an$ Ta4lun4 Ka/ 4yupa Chokyi Kun4a Tashi.

10

#'(

Karmapa 'hoing Dor"e '1,0-(1,/-*

THE TE,TH K1=@1P1% Choyin4 8orje% ?as born on the ei4hth $ay of the thir$ month of 3oo$ 8ra4on year 6#)'< C.E.7 in the Golok area of eastern Tibet. His mother ha$ ha$ auspi-ious $reams of Guru Pa$ma/ sambha9a $urin4 her pre4nan-y an$ so she name$ her baby 0r4yen Khyab 6prote-te$ by the one from 0r4yen7. t is re-or$e$ that at birth the infant stoo$ up an$ took one step in ea-h $ire-tion as Sakyamuni Bu$$ha ha$ $one at his birth. He then sat $o?n -rosse$/le44e$ an$ ?as hear$ to re-ite the mantra of 19alokites9ara an$ that of the perfe-tion of ?is$om.Q Choyin4 8orje spent his early -hil$hoo$ in the pala-e of the lo-al prin-e% Chan4 @o?a% at @a-hu% ?here he ?as fete$ as a remarkable pro$i4y. He sho?e$ an ex-eptional ability in art% an ability ?hi-h -ame to fruition in later life. The youn4 Karmapa $emonstrate$ a 4reat natural ten$erness to?ar$ animals. The si4ht% one $ay% of sheep bein4 shorn -ause$ the youn4 -hil$ to burst into tears an$ be4 the shearers not to harm them. n another o--asion he 4a9e prote-tion to a hunte$ $eer an$ then tame$ the huntin4 $o4 that ?as pursuin4 it. 3hen the hunter arri9e$% Karmapa pro9i$e$ him ?ith fun$s to start a ne? li9elihoo$ an$ as a result the hunter renoun-e$ killin4. The youn4 Karmapa ha$ a li9ely an$ playful sense of humor. n one o--asion he ?as seate$ on a horse in front of his father hel$ bet?een his fathers arms. He aske$ his father to 4i9e him the reins so that he -oul$ $ire-t the horse. The youn4 boy spontaneously ma$e up a little son4 sayin4 that people shoul$ not tra9el la>ily but that e9eryone shoul$ lea$ themsel9es to enli4htenment.

10 1t the a4e of ei4ht Choyin4 8orje ?as offi-ially re-o4ni>e$ as the Karmapa in-arnation by the sixth Shamar =inpo-he. SubseJuently Sha/ marpa -eremonially enthrone$ Choyin4 8orje at ,yin4-he 2in4 monas/ tery. Karmapa en9isa4e$ the 4lorious dharmapala( @ahakala% at this -erQnony% ?hi-h ?as a 9ery joyous an$ auspi-ious e9ent. 1 fe? $ays aiter?ar$s Choyin4 8orje ?as ?alkin4 ?ith some monks on the banks of the 8>a-hu =i9er% ?hen he remarke$ on a lar4e ro-k in mi$stream. He aske$ some of the monks to brin4 it out an$ split it in half. The ro-k ?as 9ery $iffi-ult to mo9e but Karmapa sai$ that it must be $one for the benefit of sentient bein4s. 3hen the ro-k ?as finally broken in half% it ?as foun$ to -ontain many 4reen ?orms ?ri44lin4 in a4ony. 3ith 4reat ten$erness for their hellish sufferin4% Choyin4 8orje re-ite$ 19alokites9aras mantra! They 4ra$ually be-ame still an$ passe$ a?ay pea-efully. 1 little later Choyin4 8orje journeye$ to Tsurphu. 1fter his arri9al in Tsurphu% Karmapa met Pa?o Tsu4lak Gyatsho% from ?hom he re-ei9e$ lay or$ination an$ the empo?erments% textual transmissions an$ instru-tions of Karma Pakshi% =an4jun4 8orje an$ Cho$ra4 Gyatsho. The politi-al -limate $urin4 the boyhoo$ of the tenth Karmapa ?as stea$ily ?orsenin4. 1fter his perio$ of stu$y ?ith Pa?o =inpo-he% Kar/ mapa ?as in9ite$ to the -ourt of the prin-e of Tsan4% Karma Phuntso4 ,am4yal% ?ho subseJuently exten$e$ his rule throu4hout Tibet after the fall of the =inpun4 $ynasty. This prin-e ?as a patron of the Kaiptshan4 Ka4yu an$ 8rukpa Ka4yu. He aske$ Choyin4 8orje to pray for pea-e be-ause he ?as threat/ ene$ by a marau$in4 @on4ol -hief. This time the in9asion ?as a9erte$. Choyin4 8orjes e$u-ation resume$ at Tsurphu% ?here Pa?o =in/ po-he 4a9e him the -omplete transmission of Ka4yu dharma! 1t the a4e of t?enty/one he ?as or$aine$ a monk. He then entere$ into intensi9e me$itation on the tea-hin4 he ha$ re-ei9e$. 2ater% tra9elin4 ?ith Shamar =inpo-he% Situ =inpo-he% an$ Pa?o #';

=inpo-he% Choyin4 8orje 9isite$ 2ho$ra4% ?here he ?as informe$ of the $eath of the prin-e of Tsan4. The $e-ease$ prin-es ?ife aske$ Karmapa to perform the $eath rites for her husban$. For that purpose the party then tra9ele$ to 2hasa an$ the pala-e of Sam$rup 2in4. 1t the -on-lusion of this perio$ Karmapa ma$e a pil4rima4e to the ori4inal ,yin4ma monastery of Samye% ?here Shamar =inpo-he 4a9e him the bodhisattva 9o?s. From there Choyin4 8oije -ontinue$ on his p\l* 4rima4e 9isitin4 the -a9es of Pa$masambha9a an$ @ilarepa an$ @ount Kailasa. 1t Chu?ar% the s-ene of @ilarepas $e-ease% Karmapa establishe$ a me$itation -enter. SubseJuently% he tra9ele$ on to 8aklha Gamp' monastery. There he painte$ a lar4e 4ol$en mural of the sixteen arhats an$ their follo?ers. 1t about this time% Shamar =inpo-he be-ame ill an$ passe$ a?ay. The politi-al trouble that ha$ erupte$ in Tsan4 as a result of the animosity felt to?ar$ the monasteries of Sera an$ 8repun4 by the kin4 of Tsan4% 8esi Karma Tenkyon4 3an4po% pre-ipitate$ a @on4ol in9asion ?hi-h sprea$ rapi$ly throu4hout Tibet. Choyin4 8orje mo9e$ ahea$ of it to an4 Sa/tham% the Sino/Tibetan bor$er re4ion% ?here Kin4 Karma Chime$ 2a?an4 an$ his -ourt re-ei9e$ him ?ith honor. n 9irtual exile% Karmapa $e9ote$ his time to instru-tin4 the people in Karma Ka4yu Bu$$hism% helpin4 the poor an$ ai$in4 the temples of the lo-ality. 3hile Choyin4 8oije ?as o--upie$ in this ?ay the army of an4 ?on a 9i-tory o9er a marau$in4 splinter for-e of three hun$re$ thousan$ sol$iers an$ prepare$ to sen$ them a4ainst the main @on4ol army in Tibet itself% le$ by Gushri Khan% a supporter of the Gelu4pa s-hool. 3hen Choyin4 8orje ?as informe$ of this plan% he tol$ the kin4 that to en4a4e in su-h a military 9enture ?as -ontrary to the non9iolent ethi- of dharma. He $issua$e$ the kin4 from this -ourse of a-tion% sayin4% 0 am -ommitte$ not to arm e9en tiny inse-ts% so $o not sen$ an army. Karmapa ?as su--essful an$ the kin4 -alle$ off the mobili>ation. Ha9in4 resol9e$ this politi-al $iffi-ulty% Choyin4 8orje -ontinue$

10 his dharma a-ti9ity by establishin4 a ne? monastery name$ 4min 2in4. He also or$aine$ many monks an$ 4a9e a textual transmission of the Tripitaka texts. 3hile tea-hin4 at this time% Karmapa ha$ a premonition of the rebirth of Shamar =inpo-he. mme$iately he set out by himself from an4 Sa/tham to sear-h for the ne? Shamarpa. He $is4uise$ himself as a be44ar% so that he ?oul$ be able to tra9el unhin$ere$ throu4h the trouble$ lan$. Finally% on arri9al in the Golok re4ion% Choyin4 8orje met a -hil$ ?hom he re-o4ni>e$ to be the ne? in-arnation of Shamar =inpo-he. t is re-or$e$ that the youn4 in-arnation ha$ no $iffi-ulty in re-o4ni>in4 Karmapa $espite the latters $is4uise. 1t Su-hu Karpo% Choyin4 8orje 4a9e refu4e an$ some preliminary tea-hin4s of the Ka4yupa tra$ition to the youn4 Shamar Aeshe ,yin4po. 3hile tra9elin4 in Golok% Choyin4 8orje re-o4ni>e$ an$ enthrone$ the ne? in-arnation of the Gyaltshap tulku! SubseJuently he met the ne? in-arnations of the Situ an$ Pa?o =inpo-hes in Kham. 1fter 4i9in4 the youn4 in-arnations some preliminary tea-hin4s% Karmapa% to4ether ?ith his party% left an4 for 2hasa after ha9in4 been a?ay for thirty years. 8urin4 this time he met Tulku @injur 8orje% ?ho ?as a stu$ent of Cha4me$ =a4a/asi =inpo-he% an emanation of @ikyo 8orje an$ foun$er of the ,e$o subse-t of the Karma Ka4yu. Karmapa re-o4ni>e$ @injur 8orjes terma 6treasure text7 tea-hin4% ! ?hi-h $eri9e$ from the inspira/ tion of Guru Pa$masambha9a% as authenti-. n response @injur 8orje offere$ his termas to Choyin4 8orje. n the Karma Ka4yu se-t% @injur 8orjes most reno?ne$ tea-hin4 has been his sadhana of Karma Pakshi. n the 3ater x year Choyin4 8orje arri9e$ in 2hasa. mme$iately upon his arri9al% he exten$e$ an in9itation to the fifth 8alai 2ama% ,4a/ ?an4 2ob>an4 Gyatsho% ?ho ?el-ome$ him an$ expresse$ his appre-ia/ tion that the an4 army ?as not 4oin4 to in9a$e Tibet. 8urin4 their meetin4% ,4a?an4 2ob>an4 Gyatsho an$ Choyin4 8orje $is-usse$ mahamudra( an$ Karmapa ?as assure$ that Tsurphu ?oul$ be 4i9en pro/ te-tion in -ase of nee$. #'"

From 2hasa% Karmapa 9isite$ the birthpla-e of Aeshe Tso4yal% the -onsort of Guru Pa$masambha9a. His party 9isite$ the famous lake that ?as sai$ to ha9e appeare$ at the time of her birth% an$ also some of Pa$masambha9as me$itation -a9es. Finally Choyin4 8orje returne$ to Tsurphu% after his years of ?an$erin4. n #)"( he re-ei9e$ intimations of his approa-hin4 $eath in a 9ision of @ahakall. He entruste$ the $etails of his next rebirth ?ith his ser9ant Kuntu an4po% ?ith Shamar =inpo-he an$ ?ith Gyaltshap =inpo-he. 1t $a?n on the full moon $ay of the se-on$ month of the 3oo$ Ti4er year% Choyin4 8orje passe$ a?ay at the a4e of se9enty. His remains ?ere enshrine$ in a stupa( ?hi-h ?as pla-e$ ?ith those of the pre9ious Karmapas in Tsurphu. The tenth Karmapas prin-ipal stu$ents ?ere Shamar Aeshe ,yin4po% Gyaltshap 8rakpa Choyin4% Kuntu an4po% Situ @ipham Thinley =abten% Pa?o Thinley Gyatsho% Karma Cha4me$ =a4a/asi =inpo-he% the famous ,yin4ma terton atson ,yin4po% the kin4 of an4 Sa/tham% Karma Tse?an4 =in-hen% Prin-e Karma =in-hen ?ho a-hie9e$ the path of 9ision an$ the joyful sta4e% Prin-e Karma Phuntsok% the Prime @inister Karma Tenkyon4% treasurer Karma Sam$rup% Taklun4 ,4a?an4 Tashi Pal$rup% Surman4 Gar?an4 =in-hen ,yin4po an$ the fourth Surman4 Trun4pa Tulku.

##'


Karmapa Yeshe Dor"e '1,/,(1/0+*

THE E2EE,TH K1=@1P1% Aeshe 8orje% ?as born in @ar Kham in the year of the Fire 8ra4on 6#)") C.E.7. The youn4 -hil$ ha$ many 9isionary experien-es that he like$ to relate to his relati9es% mu-h to their amusement. This amusement 4ra$ually turne$ to a?e as they reali>e$ the natural $i4nity of these stories an$ the spirituality of the infant. The fame$ terton% @injur 8orje% ?ho ?as a master of both Ka4yu an$ ,yin4ma se-ts re-o4ni>e$ the -hil$ as the Karmapa in-arnation. ,e?s of this tra9ele$ an$ Shamar =inpo-he an$ Gyaltshap =inpo-he sent their representati9es% ?ho -onfirme$ that the $etails of Aeshe 8orjes birth -orrespon$e$ to those in the letters of pre$i-tion. 1t 8e-hen Aan4ba-hen% the monastery of Shamar =inpo-he% the ne? Karmapa ?as 4i9en a 4reat -eremonial ?el-ome. Then he ?as taken to Tsurphu% ?here he ?as enthrone$ by Shamar Aeshe ,yin4po. 1fter re-ei9in4 lay or$ination# from Shamar =inpo-he% Aeshe 8orje -ommen-e$ his stu$ies. His tutors in-lu$e$ Shamar =inpo-he% Gyaltshap =inpo-he an$ the thir$ Karma Thinleypa. Aeshe 8orje re-ei9e$ the -omplete linea4e transmission of the Ka4yupa tra$ition. t ?as at this time that he ?as 4i9en the name Aeshe 8orje by Terton @injur 8orje% ?ho relate$ Pa$masambha9as pre$i-tion -on-ernin4 the ele9enth Karmapa. n the $eath of Shamar Aeshe ,yin4po% the youn4 Karmapa ?ent to stu$y ?ith Terton @injur 8orje an$ Taksham ,u$en 8orje% a ,yin4mapa terton! These t?o me$itation masters instru-te$ Aeshe 8orje in their treasure texts. 8urin4 Aeshe 8orjes youth in the year of the 3ater 8o4% the fifth

11 8alai 2ama $ie$. =ule ?as assume$ by 8esi San4ye Gyatsho% the 8alai 2amas re4ent% ?ho -ontinue$ the poli-y of re-on-iliation. ne of the most influential fi4ures in the ex-han4e bet?een the Gelu4pas an$ the Karma Ka4yupas at this time ?as Te?o =inpo-he% Karma Ten$>in Thar4ye% ?ho ha$ ser9e$ the fifth 8alai 2ama an$ ?as one of the prin-ipal stu$ents of Karmapa Aeshe 8oije. n the year of the 3oo$en Pi4% Aeshe 8orje ha$ a 9ision that in$i-ate$ that the ei4hth Shamar =inpo-he ha$ been born in ,epal near omo Gan4kar mountain. Karmapas representati9es lo-ate$ the -hil$ an$ returne$ ?ith him to Tsurphu. The party passe$ throu4h 2hasa ?ith the permission of 8esi San4ye Gyatsho. 1fter the youn4 in-arnationQs arri9al at Tsurphu% he ?as enthrone$ by Karmapa an$ re-ei9e$ the re$ -ro?n of the Shamarpa in-arnation linea4e. SubseJuently% Aeshe 8orje re-o4ni>e$ the ne? in-arnations of the Situ an$ Pa?o =inpo-hes% respe-ti9ely% Tenpi ,yin-he an$ Chokyi 8on$rup. Aeshe 8oijeA -onsummate spirituality -ommuni-ate$ itself both throu4h his tea-hin4 an$ the apparently mira-ulous Juality of his a-ti9ity. n one o--asion Karmapa $emonstrate$ the po?er of his tea-hin4 by emanatin4 se9eral forms of himself% ea-h of ?hi-h 4a9e instru-tion to the in$i9i$uals present. The ele9enth Karmapa ?as the shortest li9e$ of the Karmapa in-arnations. n #"'! he entruste$ a letter -ontainin4 a pre$i-tion of his next rebirth to Shamar =inpo-he% ?hom he appointe$ his re4ent. 1 little later% Aeshe 8orje passe$ a?ay at a4e t?enty/six. 1t the time of Karmapas $eath many of his stu$ents sa? his form appear in front of the sun% a--ompanie$ by the fi4ures of t?o other 4urus. Aeshe 8orjes remains ?ere enshrine$ in a stupa at Tsurphu monastery. The ele9enth Karmapas prin-ipal stu$ents ?ere the ei4hth Shamar% Pal-hen Chokyi 8on$rup% an$ Te?o =inpo-he% Karma Ten$>in Thar4ye.

###

1+

Karmapa 'hangchu* Dor"e '1/0)(1/)+*

THE T3E2FTH K1=@1P1% Chan4-hub 8orje% ?as bom in the 8e4e area of Kham in the year of the 3ater Sheep 6#"'( C.E.7. n a--or$an-e ?ith the letter of pre$i-tion left by the per9ious Karmapa% his birthpla-e ?as besi$e the Gol$en =i9er 6Aan4tse7. Shortly before his birth his father% ?ho ?as the o?ner of a pottery business% ha$ been tol$ by Terton @injur 8oije that an auspi-ious e9ent ?as about to o--ur in his family. Chan4-hub 8orjes family ?as% in fa-t% $es-en$e$ from that of Kin4 Trison4 8etsun. 3hen he ?as t?o months ol$% Chan4-hub 8orje ?as hear$ to $e-lar $e-lare% e%  am the Karma Karmapa. pa. ,e?s ,e?s of this this an$ of @injur @injur 8oijes 8oijes -on9i-tion -on9i-tion that the infant ?as the ne? Karmapa in-arnation in-arnation%% prompte$ prompte$ the ei4hth Shamar =inpo-he to sen$ a sear-h party to fin$ an$ test the boy. The party ?as -on$u-te$ to the house by Terton @injur 8orje himself. Chan4-hub 8orje satisfie$ Shamarpas representati9es that he ?as in$ee in$ee$ $ the Karma Karmapa pa in-arn in-arnati ation. on. SubseJ SubseJuen uently tly%% he ?as ?as name$ name$ Chan4-hub 8orje by Shamar =inpo-he. 8urin4 his early years he ?as instru-te$ by se9eral note$ me$itation masters an$ s-holars% in-lu$in4 Situ Chokyi un4nay% Tsu4lak Tenpi ,yin4je an$ ,yenpa Tulku. 1t the a4e of se9en% he arri9e$ at Karma Gon. 1 little later Chan4-hub 8orje journeye$ to Kampo Gan4ra ?here he $i$ some intensi9e me$itation. From there he tra9ele$ to the ,an4-hen prin-ipality. n the ?ay to Tsurphu% the youn4 Karmapa ma$e a pil4rima4e to the -a9es at Baram% ?here Baram 8arma 3an4-huk ha$ been in retreat. Barampa ha$ been a -lose $is-iple of Gampopa an$ ha$ foun$e$ the Baram Ka4yu linea4e. ##(

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Finally% Chan4-hub 8orjes party rea-he$ Tsurphu% ?here he -on/ tinue$ his stu$ies. Karmapas innate spirituality unfol$e$ itself in his $ream $reams. s. He ha$ a natura naturall affini affinity ty for the tea-hi tea-hin4s n4s of the %alacakra Tantra an$ in one ni4ht he $reamt that he 9isite$ Sambhala% ?here he re-ei9e$ the empo?erment an$ textual transmission of Kala-akra from Kin4 =i4$en of Sambhala% ?ho ?as the hol$er of the Kala-akra tea-hin4 linea4e. The lifetime of the t?elfth Karmapa ?as a4ain a trouble$ perio$. The 8>un4arian @on4ols atta-ke$ -entral Tibet% killin4 2ap>an4 Khan% @intin4 2otsa?a 8harma Sri% Pa$ma Gyurme Gyatsho an$ many other 4reat ,yin4ma masters. 8urin4 four years of -onfli-t% many monasteries ?ere ?ere $estro $estroye ye$% $% in-lu$ in-lu$in4 in4 @in$ro @in$rolin lin4 4 an$ 8orje 8orje 8ra4. 8ra4. =eli=eli-ss an$ treasures ?ere stolen an$ the entran-es to the Pa$masambha9a -a9es ?ere obstru-te$. 3hen the se9enth se9enth 8alai 2ama% 2ama% Kal>an4 Kal>an4 Gyatsho returne$ returne$ from Kham% the in9a$ers retreate$. Chan4-hub 8orje ?ent to 9isit Kal>an4 Gyatsho to ?hom he ma$e appropriate offerin4s an$ re-ei9e$ the latters blessin4. 3hen Karmapa ha$ arri9e$ ba-k at Tsurphu he ?as 9isite$ by Katok Tse?an4 ,orbu% to ?hom he 4a9e tea-hin4s on the six yogas of ,aropa an$ mahamudra! This lama ?as a fame$ me$itation master an$ terton of the Katok ,yin4ma linea4e. He in turn instru-te$ Chan4-hub 8orje in some ,yin4ma $o-trine. Karmapa set out on a pil4rima4e to the sa-re$ pla-es of ,epal. n-lu$e$ in his party ?ere Shamar =inpo-he% Situ =inpo-he an$ the se9enth Gyaltshap =inpo-he. They ?ere ?el-ome$ in Kathman$u by Kin4 a4ajayamalla% ?ho fete$ them ?ith a 4reat -eremony. 8urin4 his stay stay in ,epal% ,epal% Chan4 Chan4-hu -hub b 8orje 8orje 9isite 9isite$ $ Aan4la Aan4lays ysho$% ho$% ?here ?here Guru Guru Pa$masambha9a a--omplishe$ a--omplishe$ the me$itation on ajrakHaya in or$er to $estroy all hin$ran-es to his -ompassionate a-ti9ity. There% Karmapa an$ his party performe$ spiritual pra-ti-es of Pa$masambha9a in ?rathful

1+ aspe-t% an$ thus% rene?e$ the link ?ith the inspiration of the 2otus Born 4uru. 1n influen>a epi$emi- ha$ broken out in the Kathman$u 9alley an$ Chan4-hub 8orjes ai$ ?as reJuire$. Karmapa performe$ the spiritual pra-ti-e of 19alokites9ara first% an$ then ha9in4 symboli-ally purifie$ an amount of ?ater ?ith the -ompassion of 19alokites9ara% he% to4ether ?ith the other lamas in his party% blesse$ the area in a ?ater purifi-ation -eremony. The epi$emi- ?as stoppe$ an$ the kin4 arran4e$ a festi9e -elebration in Karmapas honor. SubseJuently% Chan4-hub 8orje% to4ether ?ith Shamarpa an$ Situ =inpo-he% tra9ele$ on to Kusina4ara in northern n$ia% the pla-e of

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Sakyamuni Bu$$has $e-ease. Throu4hout the journey% Situ =inpo-hes sophisti-ate$ s-holarship 4reatly impresse$ the Hin$u pand3tas ?hom he met in $is-ussion. @any be-ame his stu$ents as a result of his mastery of philosophy an$ lin4uisti-s. n the return journey to Tibet% Karmapa an$ his party 9isite$ a -a9e in the 9i-inity of omo Gan4kar mountain% ?here 2esom Gen$un Bum% @ilarepas prin-ipal female stu$ent% ha$ pra-ti-e$ intensi9e me$itation. The party then 9isite$ @ount Kailasa% ?hi-h ?as reno?ne$ as the spiritual en9ironment of Cakrasaip9ara. 1bout this time Chan4-hub 8oije re-ei9e$ an in9itation to 9isit China from the emperor% Aun4 Chin4. He $e-i$e$ to a--ept the in9itation an$ to4ether ?ith Shamarpa% Situpa an$ Gyaltshab/ pa% he slo?ly tra9ele$ ba-k to Tsurphu. Ha9in4 arri9e$ ba-k at Tsurphu% Karmapa $i$ not set out imme$iately for China. He ?ent into retreat an$ then 9isite$ 2hasa an$ tra9ele$ to southern Tibet% 4i9in4 tea-hin4s to many people. Chan4-hub 8orje met Surman4 Trun4pa =inpo-he% on ?hom he besto?e$ the mahamudra an$ the six yogas of ,aropa. Karmapa entruste$ Situ Chokyi un4nay ?ith the 4uar$ianship of the Karma Ka4yu s-hool% $urin4 his 9isit to China. n a$$ition% Situ =inpo-he ?as aske$ to -omplete all the texts that Karmapa an$ Shamarpa ha$ starte$. n #"!;% after 4i9in4 Situpa some empo?erments% Chan4-hub 8orje an$ Shamar =inpo-he set out for China. 3hen the party rea-he$ 1m$o pro9in-e% Karmapa performe$ a spe-ial -eremony for ?orl$ pea-e. 2ater Chan4-hub 8orje performe$ another -eremony at 2ake Kokonor. 1s he tra9ele$ on into China% Karmapa 4a9e tea-hin4s an$ empo?erments% espe-ially that of ajrapani% embo$iment of the po?er of bu$$hahoo$. Chan4-hub 8orje met ?ith the rulers of the $istri-ts throu4h ?hi-h he passe$ an$ $is-usse$ dharma ?ith them. The party finally arri9e$ at 2an Chu in #"(!% ?here Chan4-hub 8orje 9isite$ the Tara an$ 19alokites9ara temples% as ?ell as the Taoist temples. 3hile in 2an Chu% Karmapa -ontra-te$ smallpox. He sent a letter -ontainin4 $etails of his next rebirth to Situ =inpo-he. n the thirtieth $ay of the tenth month of the year of the 3ater =at 6#"(!7 he passe$ a?ay. The prin-ipal stu$ents of Chan4-hub 8orje ?ere Situ Chokyi un4/ nay% Pa?o Tsu4lak 8on$rup an$ his rein-arnation% 8ruk-hen Ka4yu Thinley hin4ta.

K 1=@1P1 CH1,GCH0B 8=E

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1)

Karmapa Dudul Dor"e '1/))(1/9/*

THE TH=TEE,TH K1=@1P1% 8u$ul 8oije% ?as born in Chaba 8ron4% a 9illa4e four $ays journey from 2hasa% in the ei4hth month of the year of the 3ater x 6#"(( C.E.7. Shortly after this% 2ama Katok Tse/ ?an4 ,orbu ha$ a 9ision% in ?hi-h he sa? the exa-t birthpla-e of Karmapa. The infant ha$ a birthmark on his ton4ue in the shape of the Tibetan letter a( an$ as he 4re?% he $isplaye$ remarkable natural spirituality. The youn4 Karmapa ?as sai$ to be able to re-all e9ents from his past li9es. n one early o--asion 8u$ul 8oije ha$ a hi4hly si4nifi-ant 9ision of the dharma prote-tor% the ajra Bla-k/Cloake$ ne% in the form of a youn4 boy $resse$ in a ?hite silk robe an$ hol$in4 a -rystal plate full of flo?ers. 8u$ul 8orje aske$ the apparition% 3ho are youI mme$iately the dharma prote-tor assume$ his -ompletely o9er?helmin4 ?rathful form an$ $e-lare$%  am the 4lorious roarin4 ajra Bla-k/Cloake$ ne.  arise in ?rathful form from the spa-e of trans-en$ent ?is$om.  perform the four a-ti9ities of pa-ifyin4% enri-hin4% inte4ratin4 an$ $estroyin4.# This is the ultimate 9ie?. n this ?ay the dharma prote-tor symboli-ally pointe$ to the mahamudra tea-hin4 that there is nothin4 separate from min$. Then the 9ision $isappeare$ into spa-e. The po?er of this experien-e ?as so stron4 that it -ommuni-ate$ itself to e9eryone aroun$ 8u$ul 8orje. By the time he rea-he$ the a4e of four the youn4 boys fame ha$ sprea$ far an$ ?i$e. Gyaltshap =inpo-he sent a sear-h party ?ho lo-ate$ the -hil$% ?ho ?as then taken to Tsurphu% ?here Gyaltshabpa offi-ially re-o4ni>e$ an$ enthrone$ him as the thirteenth Karmapa. n this elaborate -eremony 8u$ul 8orje re-ei9e$ his bla-k -ro?n. The

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se9enth 8alai 2ama% Kal>an4 Gyatsho% an$ his prime minister% Pholha Sonam Thobjay% sent their 4reetin4s to the ne? Karmapa. 1 little ?hile after his enthronement% 8u$ul 8oije ?as 9isite$ in Tsurphu by the most s-holarly ei4hth Situ% Chokyi un4nay. Situpa ?as $eli4hte$ to see the in-arnation of Chan4-hub 8oije% his o?n spiritual father% an$ 4a9e the youn4 boy a -omprehensi9e ran4e of Karma Ka4yu tea-hin4s. 1t the a4e of fourteen% 8u$ul 8orje ?as or$aine$ a no9i-e by Situ =inpo-he in Tsurphu. The -eremony took pla-e before the famous statue of the Bu$$ha -onstru-te$ by Karma Pakshi. The thirteenth Karmapas e$u-ation -ontinue$ after his or$ination an$ mainly follo?e$ the Ka4yu an$ ,yin4ma tra$itions. He re-ei9e$ the empo?erments of the %alacakra Tantra to4ether ?ith its asso-iate$ tea-hin4s. His stu$ies an$ pra-ti-e also in-lu$e$ the tea-hin4s of 8usum Khyenpa an$ the tea-hin4s of the six 9olumes -ompose$ by =i4$>in atson ,yin4po% the famous ,yin4ma terton an$ stu$ent of the tenth Karmapa% ?ho intro$u-e$ the Kon-ho4 Chi$u ! -y-le. n a$$ition% 8u$ul 8oije mastere$ the 0eva)ra Tantra( the 'cean o# Dakiriis 6Tib.L thkha! Qgro!rgya. mtsho7% @a$hyamaka philosophy% abhidharma( vinaya % an$ the sutras. n this fashion he re-ei9e$ the most important streams of spiritual pra-ti-e -urrent in his $ay. 1t the a4e of thirty/one% the thirteenth Karmapa ?as or$aine$ a monk by Situ =inpo-he. SubseJuently% he perfe-te$ his pra-ti-e of the six yogas of ,aropa an$ mahamudra an$ re-ei9e$ the -omplete transmission of the linea4e from Situ =inpo-he. 8u$ul 8orje blen$e$ to4ether the t?o lifestyles of s-holar an$ -ra>y/?is$om yo4in% an$ he embo$ie$ the -ompassionate spontaneity of a?akene$ ener4y. His lo9e for animals be-ame le4en$ary. t is sai$ that he -ommuni-ate$ the essen-e of dharma to bir$s% mi-e% -ats% rabbits an$ bees. Ea-h $ay he spent mu-h time ?ith the -reatures% ?ho flo-ke$ to him% as ?ell as ?ith his human stu$ents. 8u$ul 8orje ?as himself the subje-t of one of Pa$masambha9as prophe-ies. 1t one time 2hasa ?as threatene$ by the floo$in4 ?aters of the Tsan4po or Chi-hu% Happy =i9er% or as it is kno?n in n$ia% the Brahmaputra =i9er. t ?as re-alle$ that in a book of prophe-y by Guru

K 1=@1P1 80802 8=E

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Pa$ma% it ?as sai$ that if 2hasa ?as e9er in $an4er of bein4 floo$e$% Karmapas blessin4 shoul$ be reJueste$. n a--or$an-e ?ith this% the -apitals authorities aske$ him to -ome as Jui-kly as possible. 8u$ul 8oije arri9e$ in 2hasa an$ a9erte$ the $an4er by in9okin4 the inspiration of 19alokites9ara an$ Sakyamuni. n #""! Karmapa tra9ele$ to 8e4e to see the a4e$ Situ =inpo-he. 8u$ul 8orje journeye$ throu4h Kham% tea-hin4 an$ besto?in4 his bless/ in4. He met ?ith the tenth Shamar =inpo-he% @ipham Cho$rup Gyatsho.( 1t 8anan4 in Kham% Karmapa performe$ a spe-ial -eremony for Karma monastery. The -eremony ?as sponsore$ by the 8anan4 noble family% ?ho presente$ 8u$ul 8orje ?ith a 4ol$ an$ sil9er 9ase. 8urin4 his stay% Karmapa remarke$ to the family that he ?oul$ return to them in the future% sayin4 Soon ?e shall meet a4ain. 3hen it happens you ?ill un$erstan$ it in $etail. Keep this in min$. 8u$ul 8orje li9e$ in a 9ery simple fashion an$ $istribute$ his ?ealth both to the nee$y an$ to reli4ious proje-ts. He finan-e$ the -onstru-tion of many dharma -enters an$ also the printin4 of texts. n his later years a famous $emonstration of apparently mira-ulous ener4y of the Karmapa took pla-e. @essen4ers from Po?o Gyal$>on4 in southeastern Tibet arri9e$ at Tsurphu an$ in9ite$ Karmapa to bless their monastery. 8u$ul 8orje ?as unable to 4o but on the appointe$ $ay he 4a9e the blessin4 ?hile still in Tsurphu. Simultaneously% the assemble$ -ro?$s at Po?o Gyal$>on4 ?itnesse$ a rain of blesse$ barley from the sky. n #""< Karmapa ha$ a 9ision in$i-atin4 the lo-ation of the ne? Situ in-arnation. He sent a party to the pla-e in$i-ate$% ?here they foun$ the infant. SubseJuently% 8u$ul 8orje offi-ially re-o4ni>e$ an$ enthrone$ the ne? Situ% Pa$ma ,yin4-he 3an4po. n #"+"% at the a4e of sixty/four% ha9in4 entruste$ his in-arnation letter to Situ =inpo-he% 8u$ul 8orje passe$ a?ay. His remains ?ere enshrine$ in a one story hi4h sil9er stupa in Tsurphu. His monks also ma$e a sil9er statue of Karmapa. 1mon4 the thirteenth Karmapas prin-ipal stu$ents ?ere Situ Pa$ma

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,yin4-he 3an4po% the 8ruk-hen Kun>i4 Chokyi ,an4?a% Pa?o Tsu4lak Cho4yal% the 2a$akhi prin-e% Hemi Gyalsay% Khamtrul i4me Sen4e% an$ San4ye ,yenpa Tulku.

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Karmapa Thegchog Dor"e 6#"+&/#&)&7

THE F0=TEE,TH K1=@1P1% The4-ho4 8oije% ?as born in Salmo Gan4 in Kham% the 9illa4e of the 8anan4 family% in the year of the Fire Snake 6#"+& C.E.7. 8urin4 her pre4nan-y% his mother ha$ ha$ se9eral auspi-ious $reams% in$i-atin4 the birth of an in-arnate guru! t is re-or$e$ that% on the $ay of his birth% rainbo?s appeare$ an$ flo?ers bloome$% e9en thou4h it ?as in the $epths of the ?inter. The ne?born -hil$ ?as hear$ to re-ite the Sanskrit alphabet. ,e?s of the pro$i4y tra9ele$ Jui-kly an$ a sear-h party ?as $is/ pat-he$ by 8ruk-hen Chokyi ,an4?a to fin$ the in-arnation of his guru. This party% ha9in4 rea-he$ Salmo Gan4% met ?ith t?o other parties from Situ =inpo-he an$ Gyaltshap =inpo-he. To4ether they -on$u-te$ the -hil$ to 4min monastery% ?here they $etermine$ that the $etails of his birth mat-he$ exa-tly those set out in the pre9ious Karmapas letter of pre$i-tion. The ninth Situ% Pa$ma ,yin-he 3an4po% formally re-o4ni>e$ The4-ho4 8oije as the ne? Karmapa. He also or$aine$ him as a no9i-e. For the next fe? years at 4min 2in4% The4-ho4 8orje stu$ie$ the $o-trines of the Ka4yu an$ ,yin4ma tra$itions. 1fter bein4 enthrone$ an$ re-ei9in4 the va)ra -ro?n% the fourteenth Karmapa ?ent to Tsurphu% ?here he -ontinue$ his stu$ies. 1t the a4e of nineteen he ?as or$aine$ a monk by Situ =inpo-he an$ 8ruk-hen Chokyi ,an4?a. 8urin4 this perio$ he en4a4e$ in the rebuil$in4 an$ repair of the monastery itself an$ many of the stupas an$ temples in the surroun$in4 area. The4-ho4 8orje ?as himself hi4hly expert in 9arious arts an$ -rafts% in-lu$in4 s-ulpture an$ metal ?ork. The fourteenth Karmapa ?as an a--omplishe$ s-holar an$ lin4uist.

1He $e9ote$ mu-h of his time to poetry an$ ?as espe-ially skille$ in rhetori- an$ poeti-s. 8urin4 his lifetime there o--urre$ the 4reat Bu$$hist renais/ san-e in Tibet% $ue lar4ely to the =ime mo9ement. This mo9ement% ?hi-h ori4inate$ in Kham% ?as le$ by many tea-hers from the 9arious tra$itions su-h as am4on Kon4trul 2o$ro Thaye% Khyentse 3an4po an$ Terton Cho4yur 2in4pa. t ?as not an attempt to form a ne? s-hool or or4ani>ation% but rather it sou4ht to brin4 to4ether an$ make a9ailable the ri-hness of ea-h tra$ition to e9erybo$y. Those in9ol9e$ in the mo9ement ?ere not just reli4ious s-holars an$ me$itators% but ?ere also talente$ artists% poets% $o-tors an$ e9en s-ientists% as ?as @ipham =inpo-he. The4-ho4 8orje both influen-e$ an$ ?as himself influen-e$ by this tren$. He 4a9e linea4e tea-hin4s to am4on Kon4trul an$ amyan4 Khyentse 3an4po as ?ell as -ertain spe-ifi- tea-hin4s to the former. From the 4reat terton( Cho4yur 2in4pa% he re-ei9e$ the 4reat sadhana of ajra/ kllaya. SubseJuently he institute$ the yearly performan-e of this ritual% alternatin4 ?ith the tsechu $an-e ritual of Pa$masambha9a% at Tsurphu. The fourteenth Karmapa ?as reno?ne$ for his personal austerity an$ his stri-tness as a monk. 1lthou4h he ?as himself the embo$iment of -ompassion% The4-ho4 8orje $eman$e$ -omplete obser9an-e of the monasti- rules from those aroun$ him. n the #&)'s Karmapa tra9ele$ throu4hout Kham% ?orkin4 -ontinu/ ally for the the benefit of the people. He re-o4ni>e$ an$ enthrone$ the tenth Situ% Pa$ma Kun>an4% at Palpun4 monastery. 8urin4 his stay there he 4a9e tea-hin4s to Kon4trul 2o$ro Thaye% the profoun$ =ime s-holar. 1fter his 4uru ha$ returne$ to Tsurphu% Kon4trul 2o$ro Thaye follo?e$ to -ontinue stu$yin4 ?ith him. Shortly before Karmapas $eath 2o$ro Thaye re-ei9e$ the transmission of the linea4e from him. The4-ho4 8orje passe$ a?ay in #&)& at the a4e of se9enty. His #!;

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prin-ipal stu$ents ?ere Kon4trul 2o$ro Thaye% 8ruk-hen @ipham Cho/ kyi Gyatsho% 8e-hen Cho4yur 2in4pa% Pa?o Tsu4lak ,yin4-he an$ amyan4 Khyentse 3an4po.

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Karmapa Khakha* Dor"e '18/1(19++*

THE FFTEE,TH K1=@1P1% Khakhyab 8orje% ?as born in Shelkar in Tsan4 pro9in-e in the year of the ron Sheep 6#&"# C. E.7. The infant ?as marke$ by a tiny tuft of ?hite hair that 4re? bei ?een his eyebro?s% just as a similar tuft is sai$ to ha9e $istin4uishe$ the bo$y of the baby Sakyamuni. Khakhyab 8orje $isplaye$ remarkable intelli4en-e at a ten$er a4e an$ by the time he ?as four% he ?as -omposin4 prayers. 1t the a4e of six the -hil$ ?as re-o4ni>e$ as the ne? Karmapa in-arnation% in a--or$an-e ?ith the $etails -ontaine$ in the letter of pre$i-tion left by the fourteenth Karmapa. He ?as offi-ially re-o4ni>e$ by Kon4trul 2o$ro Thaye% amyan4 Khyentse an$ 8ruk-hen @injur 3an4/ kyi Gyalpo an$ ?as -ro?ne$ in the 4ol$en throne -eremony at Tsurphu. He ?as also or$aine$ as a no9i-e by 8ruk-hen =inpo-he. Khakhyab 8orje ?as an assi$uous stu$ent. E9en ?hen 9ery youn4 he ?as tau4ht basi- mahayana dharma( lo4i- an$ astrolo4y. 1t the a4e of ei4ht he -onstru-te$ a @ahakala shrine an$ also -ompose$ a prayer to the dharmapala. n #&&# Karmapa an$ his entoura4e pai$ a 9isit to the thirteenth 8alai 2ama% Thubten Gyatsho an$ his -ourt. n his return to Tsurphu he be4an to stu$y ?ith the 9ery s-holarly abbot of Palpun4 monastery% Khan-hen Tashi >er% from ?hom he re-ei9e$ the textual transmission of the entire Tripitaka! He also stu$ie$ ?ith the ninth Pa?o =inpo-he% ?ho instru-te$ him in the six 9olumes of =i4$>in atson ,yin4pos terma 6Tib!+!gter!chos.! n #&&)% Khakhyab 8orje ?ent to see Kon4trul =inpo-he in Palpun4 monastery. The a4e$ s-holar 4a9e Karmapa the empo?erments% textual

1. transmissions an$ instru-tions of his o?n Five Treasures 6Tib.L md9od! This series -ontains o9er one hun$re$ 9olumes -ompile$% annotate$ an$ -ommente$ upon by Kon4trul 2o$ro Thaye. t presents the major an$ minor tra$itions of reli4ious thou4ht an$ pra-ti-e from the =ime perspe-* ti9e an$ ha$ ha$ a profoun$ influen-e upon the subseJuent $e9elopment of dharma! Kon4trul =inpo-he also 4a9e Khakhyab 8orje the bodhisattva 9o?s an$ the empo?erments an$ tea-hin4 of Kala-akra. From Palpun4% Karmapa an$ his party tra9ele$ on to 8>on4sar% a 4reat Sakya monastery% ?here he re-ei9e$ tea-hin4s from amyan4 Khyentse =inpo-he. 1t that time memories of his past li9es ?ere rea?ak/ ene$ in Khakhyab 8orje an$ he -ompose$ poetry -on-ernin4 the trainin4 of a bodhisattva! Some?hat later% Karmapa 9isite$ the famous hea$ of the 8rukpa Ka4yu monastery of San4 ,4a4 Cholin4. He re-o4ni>e$ the ne? 8ruk-hen in-arnation an$ 4a9e him the fi9e pre-epts. n #&&&% Khakhyab 8orje returne$ to stu$y ?ith Kon4trul =inpo-he. The -ontents of his stu$ies ran4e$ o9er Sanskrit% astrolo4y% me$i-ine% art% @a$hyamaka% "ra)naparamita( vinaya( abhidharma an$ the Five Dhar+ mas o# 1aitreya! SubseJuently% Karmapa re9isite$ 8>on4sar monastery% ?here he re-ei9e$ the empo?erments of the Collected Sadhanas 6Tib.L sgrub! thab!kun! /dus. of the Sakya tra$ition from Khyentse =inpo-he. 1fter his return to Palpun4% Kon4trul =inpo-he besto?e$ on him the tea-hin4s of the Shan4pa Ka4yu tra$ition. Throu4hout this perio$ Kha/ khyab 8orje stu$ie$ throu4hout the $ay an$ into the ni4ht. n #&+' Karmapa re-o4ni>e$ an$ enthrone$ the ele9enth Situ =in/ po-he% Pa$ma 3an4-huk Gyalpo. He also re9isite$ San4 ,4a4 Cholin4% 2hasa an$ Samye as ?ell as the pil4rima4e pla-e of Tsari ?here he $is-o9ere$ some termas an$ ?as prote-te$ by dakas an$ dakiriis! n his arri9al ba-k at Tsurphu% Khakhyab 8orje establishe$ a ne? seminary an$ repaire$ the main shrine. He also -onstru-te$ a ne? temple in 2hasa for the fi9e sisters of lon4 life 6Tib.L tshe!ring!mched!lnga.!6 t #!+

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?as $e$i-ate$ to the pea-e an$ happiness of Tibet an$ the rest of the ?orl$ at the reJuest of the 8alai 2ama. 1 little later% Karmapa returne$ to his 4uru% Kon4trul =inpo-he% at Palpun4 monastery an$ re-ei9e$ the empo?erments% tea-hin4s an$ textual transmissions of the 2ama Gon4$u -y-le. =eturnin4 to Tsurphu% Khakhyab 8orje $esi4ne$ ne? ornaments an$ -ostumes for the ritual $an-es of the dharmapala( ajra Bla-k/Cloake$ ne. He also -ommissione$ Kon4* trul =inpo-hes sixty/three 9olume "recious Treasury 6Tib.L rin!chen!g1 ] md9od. an$ his o?n ?orks% the only -omplete -olle-tions of the ?orks o# Ka4yu s-holars to -ome out of Tibet.

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n #&+& Khakhyab 8orje pai$ a brief 9isit to Bhutan on the in9itation of the kin4% 0r4yen 3an4-huk. Karmapa ?as extensi9ely honore$ an$ he 4a9e the kin4 instru-tions in dharma tea-hin4s. n his return to Tibet% Khakhyab 8orje took se9eral -onsorts in fulfillment of his 4urus pre$i-tion. 1 little later he re-o4ni>e$ the ne? in-arnations of Kon4trul =inpo-he% his o?n son% an$ Pa?o =inpo-he. He instru-te$ them an$ Situ =inpo-he in Ka4yu dharma. He transmitte$ the Ka4yu linea4e to Situpa% Kon4trul =inpo-he an$ Palpun4 Khyentse =in/ po-he an$ then ?ent into retreat for ten years. n his fifty/first year% in #+!!% Karmapa Khakhyab 8orje passe$ a?ay. Se9eral years earlier he ha$ entruste$ the $etails of his next in-arnation to ampal Tsultim% his fa9orite atten$ant. Ten years earlier% in #+#!% he ha$ also insiste$ that the ne? year trumpets be blo?n to?ar$ the east instea$ of the south as ?as -ustomary. Khakhyab 8orjes prin-ipal stu$ents ?ere Situ Pa$ma 3an4-huk Gyalpo% am4on Kon4trul Khyentse >er% Palpun4 Khyentse Tulku% an$ Gyaltshap =inpo-he.

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Karmapa Rang"ung Rigpe Dor"e '19+)*

THE SMTEE,TH K1=@1P1% =an4jun4 =i4pe 8orje% ?as born at 8enkhok in the 8e4e re4ion of Kham near the ri9er Aan4tse% on the full moon $ay of the sixth month of the year of the 3oo$ @ouse 6#+!( C.E.7. He ?as bom into an aristo-rati- family name$ 1thub. His fatherQs name ?as Tse?an4 ,orbu an$ his mothers Kal>an4 Cho$en. The birth of a 4reat bodhisattva in the 1thub family ha$ been pre9iously pre$i-te$ by 8>ok Chen Tulku% Chokyi 8orje% hea$ of the famous ,yin4ma monastery of 8>ok Chen. 1-tin4 on his a$9i-e% the mother ha$ 4i9en birth in the nearby -a9e of Pa$masambha9a% -alle$ the 2ion Sky Castle. Before the -hil$s birth he $isappeare$ entirely from the ?omb for one ?hole $ay an$ then returne$ the next. n the a-tual ni4ht of his birth% the atmosphere ?as -har4e$ ?ith portents% ?hi-h e9eryone in the lo-ality -oul$ sense. Shortly after?ar$s% Situ Pa$ma 3an4-huk Gyalpo opene$ the pre/ 9ious Karmapas letter of pre$i-tion an$ $is-o9ere$ therein a $etaile$ $es-ription of the house in ?hi-h =an4jun4 =i4pe 8oijes parents $?elt. 1 sear-h party ?as sent% an$ the -hil$ ?as spee$ily re-o4ni>e$ to be the sixteenth Karmapa in-arnation. 3hen he ?as se9en years ol$ he re-ei9e$ the no9i-e or$ination from Situ =inpo-he an$ am4on Kon4trul of Palpun4. 1 year later the va)ra -ro?n an$ the robes of the Karmapa ?ere brou4ht from Tsurphu to Kham for him. Situ =inpo-he then in9ite$ him to 9isit Palpun4 monastery. n the ?ay there% Karmapas party ?as met by the prin-e of 8e4e% Tse?an4 8u$ul% ?ho reJueste$ Karmapa to 9isit his pala-e. This pala-e% 8e4e 2hun$rup Ten4% ?hi-h ?as built by the fifteenth -entury ,yin4ma saint% Than4ton4 Gyalpo% ?as near 8e4e Gon-hen% the main monastery

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of the Sakya ,4orpa linea4e. 3hile in 8e4e% =an4jun4 =i4pe 8orje 9isite$ an$ blesse$ the monasterys hu4e printin4 press. 1 little later the party tra9ele$ on to Palpun4% ?here the youn4 Karmapa ?as 4i9en a 4reat ?el-ome. Four $ays later he ?as enthrone$ by Situ =inpo-he in the main shrine of the monastery. n the t?enty/thir$ $ay of the fourth month of the ron Sheep year% =an4jun4 =i4pe 8oije an$ Situ =inpo-he% a--ompanie$ by a monasti-amp of a thousan$ people -alle$ Karmapa garchen% set out for Tsurphu. 1lon4 the ?ay% =an4jun4 =i4pe 8oije performe$ the va)ra -ro?n -ere/ mony for the first time in his lifetime at Gyina Gompa in ,an4-hen. 1fter this auspi-ious e9ent% the party 9isite$ ,yen-hen Than4lha% an en9iron/ ment symboli-ally $e$i-ate$ to the ener4y of the Karma Ka4yu tra$ition. n his subseJuent arri9al at Tsurphu% Karmapa ?as ?el-ome$ by Palpun4 Kon4trul =inpo-he% Pa?o =inpo-he an$ Gyaltshap =inpo-he. 1fter a short perio$ of time =an4jun4 =i4pe 8oije 9isite$ the thir/ teenth 8alai 2ama in 2hasa% from ?hom he re-ei9e$ the hair -uttin4 -eremony. 8urin4 this -eremony% the 8alai 2ama% Thubten Gyatsho% per-ei9e$ the va)ra -ro?n% ?o9en from the hair of one hun$re$ thousan$ dakiriis( abo9e the hea$ of =an4jun4 =i4pe 8orje. 1fter his return to Tsurphu% Karmapa ?as 4i9en a se-on$ 4ol$en throne -eremony by Situ =inpo-he an$ 8ruk-hen =inpo-he% @ipham Chokyi 3an4po% hea$ of the 8rukpa Ka4yu se-t. For the next four years =an4jun4 =i4pe 8orje stu$ie$ ?ith Bern Khyentse =inpo-he an$ Bo Kan4kar @ahapan$ita% ?ho ?as a--laime$ as the last 4reat Kamtshan4 Ka4yu s-holar of the time. Kan4kar =inpo-he ha$ memori>e$ the entire -ontents of the Tripitaka an$ numbere$ amon4 his stu$ents the profoun$ -ontemporary Sakya s-holar% 8e>hun4 =inpo-he% as ?ell as the eminent translator% Garma C. C. Chan4. 3hile stu$yin4 ?ith Kan4kar =inpo-he% Karmapa relate$ the stories of his pre/ 9ious li9es to his 4uru. n #+(" =an4jun4 =i4pe 8orje an$ his entoura4e set out on a journey to 8e4e in Kham% to 9isit Situ =inpo-he. n the journey many hi4hly

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symboli- e9ents took pla-e ?hi-h -on9eye$ the inspiration of Karmapas ener4y. Karmapa ?as in9ite$ to 9isit the kin4 of ,an4-hens pala-e an$ Tse-hu Gompa% the 8rukpa Ka4yu monastery un$er the patrona4e of the kin4. He also 9isite$ Kay-ha Gompa% a 8rukpa Ka4yu -on9ent in ,an4/ -hen housin4 nine hun$re$ nuns% the lar4est -on9ent in Tibet. n the area of 8ron4 Tup there is a small lake in ?hi-h it is sai$ that =an4jun4 =i4pe 8orje left footprints in the ?ater% ?hi-h may be seen by anyone% e9en in ?inter ?hen the lake is fro>en. 1t =i?a Parma monastery as Karmapa performe$ the rituals of the ?rathful Pa$masambha9a festi9al% fire flame$ from the tormas 6offerin4 -akes7. 1 little later Karmapa 9isite$ the monastery of the nineteenth -entury master% Cho4yur 2in4pa% the last 4reat terton! There 2ama Samten Gya/ tsho reJueste$ Karmapa to brin4 an en$ to the $rou4ht that ?as affli-tin4 the monastery. n response% =an4jun4 =i4pe 8orje aske$ for some ?ater in ?hi-h to ?ash himself. 1s he bathe$ it starte$ to rain an$ a sprin4 -ame up un$er the ?ashtub. 3hen Karmapa finally arri9e$ at Palpun4 monastery he ?as ?el/ -ome$ by Situ =inpo-he. SubseJuently% Situpa instru-te$ his stu$ent in Kon4trul 2o$ro Thayes profoun$ ?orks% the %agyu Ngagd9od( ?hi-h -ontains the a$9an-e$ tantric tea-hin4s of @arpa 2otsa?a% an$ the Dam Ngagd9od( -ontainin4 the a$9an-e$ tea-hin4s of the ei4ht ori4inal Tibetan Bu$$hist se-ts. n a 9isit to Pan4phu4 monastery% Karmapa an$ Situ =inpo-he left their footprints in stone. 3hile outsi$e the temple% =i4pe 8oijes $o4 an$ horse also left -lear footprints in the ro-k. 1fter a short me$itation retreat% Karmapa an$ Situ =inpo-he re-ei9e$ an in9itation to 9isit China from General Chan4 Kai Shek. Ho?e9er% Karmapa $i$ not a--ept the in9itation personally% -hoosin4 instea$ to sen$ Bern Khyentse =inpo-he as his representati9e. 1t the 8>on4sar monastery of Khyentse Chokyi 2o$ro% the 4reat =ime s-holar% =i4pe 8orje performe$ the va)ra -ro?n -eremony. Khyentse =inpo-he en9isa4e$ the spiritual form of the va)ra -ro?n floatin4 about ei4hteen in-hes abo9e Karmapas hea$. n a$$ition% he sa? Karmapa in the form of 8usum Khyenpa. n his return to Palpun4% =i4pe

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8orje re-ei9e$ the empo?erments% textual transmissions an$ instru-tions of the -olle-te$ spiritual pra-ti-es of the Sakya tra$ition 6Tib.L sgrub!thabs!kun!btus7. n the ninth month of the year of the ron 8ra4on 6#+<'7% Karmapa be4an the journey ba-k to Tsurphu. n the ?ay% he 9isite$ Ben-hen monastery% ?here% on his arri9al% a statue of the horse on ?hi-h the dharmapala hin4-hon4 6Tib.L 9hing!skyong!7 ?as seate$ be4an to nei4h. 1fter a journey lastin4 ele9en months% =i4pe 8orje an$ his entoura4e rea-he$ Tsurphu. For the next three years% Karmapa entere$ into intensi9e pra-ti-e% ?hile ne? -onstru-tion ?ork ?as -arrie$ out on the monastery. n #+<< he ?ent on a pil4rima4e% first to Samye monastery an$ then on to 2ho$rak% the home of @arpa 2otsa?a. That same year =i4pe 8orje ?as in9ite$ to 9isit Bhutan at the reJuest of the se-on$ kin4% i4me 3an4-huk. 8urin4 his stay he performe$ the va)ra -ro?n -eremony se9eral times an$ 4a9e many empo?erments. n the follo?in4 year the a4e$ Situ =inpo-he tra9ele$ to Tsurphu to 4i9e further tea-hin4s to his spiritual son. The t?enty/t?o year ol$ =i4pe 8orje re-ei9e$ full or$ination as a monk from Situpa. n a$$ition% his 4uru instru-te$ him in the ;yachen %ad9od -olle-tion of Kon4trul 2o$ro Thaye an$ the Chigshe %undrol! From 0r4en =inpo-he% Karmapa re-ei9e$ the -omplete empo?erments an$ textual transmissions of Terton Cho4yur 2in4pas tea-hin4. n the fourth month of the year of the Fire Pi4 6#+<"7 Karmapa journeye$ to ?estern Tibet an$ from there on to n$ia an$ Sikkim. n ,epal he performe$ the va)ra -ro?n -eremony an$ 4a9e his blessin4s to the people. =i4pe 8orje then tra9ele$ to 2umbin% the birthpla-e of Sakamuni Bu$$ha. He also 9isite$ aranasi% the site of Sakyamunis first sermon an$ Bo$h4aya% the pla-e of his enli4htenment. 1t the in9itation of the mahara)a of Sikkim% Tashi ,am4yal% Karmapa 9isite$ Gan4tok% ?here he performe$ the bla-k -ro?n -eremony an$ 4a9e empo?erments. =i4pe 8oije then tra9ele$ to =e?alsar 6Tib.L mtsho!pad!ma. in n$ia% ?hi-h is sa-re$ to Pa$masambha9a. @any ?hite snakes appeare$ on the surfa-e of the lake there an$ this ?as re4ar$e$ as a 9ery auspi-ious e9ent.

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8urin4 the lon4 journey ba-k to Tsurphu he passe$ throu4h the area of @ount Kailasa an$ 2ake @anasaro?ar. Finally Karmapa an$ his party arri9e$ ba-k in Tsurphu in the ele9enth month of the year of the Earth =at 6#+<&7. =i4pe 8orje in9ite$ am4on Kon4trul of Palpun4 to -ome to Tsurphu an$ 4i9e him further tea-hin4s. Kon4trul =inpo-he 4a9e him the Rinchen Terd9od( an$% in a$$ition% instru-tions in mahdmudra an$ the six yogas of ,aropa. 1t the -ompletion of his stu$ies% =i4pe 8orje re-ei9e$ the textual transmission of the linea4e from Kon4trul =inpo-he an$ Situ =inpo-he. To -elebrate Karmapas mastery of mahdmudra( Palpun4 Kon4trul -ompose$ a poem in ?hi-h he praise$ him as bein4 a perfe-t hol$er of the mahdmudra linea4e. 8urin4 this perio$ an outbreak of smallpox rea-he$ epi$emi- proportions but ?as brou4ht un$er -ontrol as a result of a ajrakHaya exor-ism performe$ by Karmapa. n the early years of the #+;'s Karmapa -arrie$ on his tea-hin4 an$ a$ministrati9e $uties both in Tsurphu an$ in other parts of the -ountry. n #+;(% =i4pe 8orje 4a9e the empo?erments an$ textual transmissions of 8e-hen Cho4yur 2in4pas terma tea-hin4 to @in$rol 2in4 Chon4 =in/ po-he% ?ho as hea$ of the @in$rol 2in4 monastery ?as in effe-t the senior lama of the ,yin4ma tra$ition. n #+;< the Chinese authorities in Pekin4 in9ite$ His Holiness the fourteenth 8alai 2ama% an$ the hea$s of the other Tibetan reli4ious tra$itions% to4ether ?ith other $i4nitaries% to 9isit Pekin4 an$ other parts of China. His Holiness Karmapa a--epte$ the in9itation an$% to4ether ?ith the rest of the party% tra9ele$ to Pekin4. 3hile there% Karmapa re-ei9e$ a 9isionary intimation from @ahakala in$i-atin4 the -ir-umstan-es of the rebirth of Situ =inpo-he. He ?as able to sen$ a letter to Palpun4 $es-ribin4 the ?hereabouts of the Situ in-arnation. n the return journey% Karmapa formally enthrone$ the ne? Situpa at Palpun4. He also tra9ele$ extensi9ely throu4hout Kham as the personal ambassa$or of the 8alai 2ama in an attempt to restore -alm to an in-reasin4ly ?orrie$ popula-e. @any Ka4yu lamas an$ stu$ents -ame to Karmapa ?hile he tra9ele$% to re-ei9e empo?erments an$ or$inations.

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Follo?in4 his return to Tsurphu% Karmapa super9ise$ the -onstru-/ tion of a resi$en-e for His Holiness the 8alai 2ama% ?hom he in9ite$ to 9isit. The 8alai 2ama an$ his entoura4e ?ere 4reete$ ?ith 4reat festi9ities an$ he ?as reJueste$ to 4i9e the empo?erment of the one thousan$ arme$ 19alokites9ara. n return the 8alai 2ama aske$ Karmapa to perform the -eremony of the va)ra -ro?n. 8urin4 the 9isit =i4pe 8orje sho?e$ the 8alai 2ama the ?ealth of reli-s -olle-te$ at Tsurphu an$ a ritual Pa$ma/ sambha9a $an-e ?as hel$ in his honor. n the same year% #+;;% serious hostilities broke out in the 8e4e an$ ,an4-hen $istri-ts of Kham. Karmapa 9isite$ Cham$o% ?here he trie$ to brin4 about pea-e bet?een the Khampas an$ the Chinese for-es. Both si$es promise$ to keep a fi9e year tru-e. n #+;) His Holiness 9isite$ 8ruk 8e-hen Chokhor 2in4% the prin-i/ pal 8rukpa Ka4yu monastery. He 4a9e tea-hin4s an$ also performe$ a purifi-ation rite. From there he tra9ele$ on to Sikkim% ?here he a4ain met the kin4% Tashi ,am4yal. The year #+;) ?as -elebrate$ ?orl$?i$e as the t?enty/fi9e hun$re$th anni9ersary of 2or$ Bu$$has parinirvana. so Karmapa an$ his party exten$e$ their journey into n$ia an$ ,epal% ?here they 9isite$ all the sa-re$ pla-es of pil4rima4e. From ,epal% =i4pe 8orje returne$ to n$ia an$ the fame$ 1janta -a9es% ?hi-h -ontain Bu$$hist -ar9in4s ma$e $urin4 the Gupta $ynasti- perio$. n Kalimpon4% Karmapa roet ?ith Her =oyal Hi4hness 1>hi 3an4mo% the Bhutanese prin-ess% ?ho un$ertook to buil$ a monastery for His Holiness in eastern Bhutan. 1t this

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time% =i4pe 8orje ?as aske$ to 9isit =umtek monastery in Sikkim% ?hi-h ha$ been establishe$ $urin4 the lifetime of the ninth Karmapa. Ho?e9er he $e-line$ the in9itation% sayin4 that he ?oul$ be -omin4 to it in the future% ?hen he ha$ nee$ of it. 3hen =an4jun4 =i4pe 8orje returne$ to Tsurphu early in #+;"% serious hostilities ha$ broken out a4ain in Kham. 1 stream of refu4ees ?as pourin4 into -entral Tibet. 1mon4 these refu4ees ?ere many Ka4yu lamas su-h as the ninth San4ye ,yenpa =inpo-he% Situ =inpo-he% Talep =inpo-he an$ their follo?ers ?ho -ame to Tsurphu. 8urin4 this time Karma* pa re-o4ni>e$ the t?elfth Gyaltshap in-arnation the ne? Palpun4 Kon4trul =inpo-he% an$ Bon4sar Khyentse% =inpo-he. From e-hen Kon4trul% Karmapa himself re-ei9e$ the textual transmissions an$ tea-h/ in4s of the 2ongchen D9odun( the profoun$ se9en 9olume ?ork of 2on4/ -henpa% ?hi-h $eals ?ith maha ati! nexorably% the -onfli-t sprea$ from Kham into -entral Tibet. Kar/ mapa sent Situ =inpo-he% San4ye ,yenpa =inpo-he an$ the 9enerable me$itation master% Kalu =inpo-he% to Bhutan. The youn4 Palpun4 am/ 4on Kon4trul ?as sent to Kalimpon4 in n$ia to stay ?ith his family% ?ealthy mer-hants% the San$u. Ho?e9er% Karmapa himself $e-i$e$ not to lea9e at that time% sayin4 that he ?oul$ -ome to Bhutan if the situation $eterioriate$. t ?as his intention to stay behin$ in Tsurphu until the last possible moment in or$er to ren$er assistan-e to the refu4ees. The hostilities bet?een the Chinese Communist army an$ the Kham* pa resistan-e ?ere no? ra4in4 throu4hout Tibet. From all appearan-es the an-ient Bu$$hist -ulture of Tibet ?as about to be extin4uishe$ like the li4ht of a lamp. =eali>in4 that he must lea9e Tibet no?% in or$er to help preser9e buddhadharma( =i4pe 8orje informe$ the 8alai 2ama of his plans. SubseJuently% in the mi$$le of the fourth ni4ht of the se-on$ month of the year of the Earth Pi4 6#+S+7% Karmapa% $resse$ in lay -lothin4% to4ether ?ith a party of one hun$re$ an$ sixty people% left Tsurphu% -arryin4 some pre-ious reli-s an$ shrine implements that ?ere li4ht in ?ei4ht. The party in-lu$e$ in-arnate lamas( monks an$ lay people. 3ith Karmapa ?ere the thirteenth Shamar =inpo-he% the t?elfth Gyaltshap =inpo-he% the me$itation master% 8rupon Ten>in =inpo-he% 8abtrul =io* po-he% Khan$ro Chenmo% the saintly fourth -onsort of Karmapa Khak* hyab 8orje% an$ others in-lu$in4 His Holinesss 4eneral se-retary% 8oije 2opon Top4a =inpo-he an$ the author.

K 1=@1P1 = 1,G0,G = GPE 8=E

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The partys es-ape route lay o9er the Himalayas into Bhutan. Ho?/ e9er% the foo$ supply ?as only suffi-ient for t?o ?eeks. Karmapas party passe$ throu4h southern Tibet an$ the lo-al people 4a9e mu-h assistan-e to the refu4ees. Fleetin4 9isits ?ere pai$ alon4 the ?ay to @arpa 2otsa?as house in 2ho$rak an$ also to a @ilarepa shrine% the famous nine story to?er built at @arpa 2otsa?as $ire-tion% ?here His Holiness 4a9e the @ilarepa initiation an$ performe$ the sadhana! 1s the 4roup rea-he$ the last sno? pass% @on 2a Gar Chun4 6ele9a/ tion #+%&;; ft.7% ?hi-h marks the Tibet/Bhutan bor$er% Karmapa ur4e$ e9eryone on% sayin4 that they must -ross the pass that same $ay. The party expen$e$ their last ener4y in -rossin4 o9er into Bhutan% assiste$ by 4ui$es from the lo-al people. 8urin4 the follo?in4 ni4ht there ?as a 4reat sno?/ fall% ?hi-h blo-ke$ all the passes for t?o or three $ays. n fa-t% the military for-es ha$ been in -lose pursuit of the refu4ees% an$ ha$ they not $one as Karmapa $ire-te$ they ?oul$ ha9e been -apture$. T?enty/one $ays after lea9in4 Tsurphu% Karmapa an$ his party ar/ ri9e$ in the Bumthan4 $istri-t of Bhutan% the lan$ sai$ to bear the foot/ prints of one hun$re$ thousan$ dakinls! He ?as 4i9en a 9ery ?arm ?el/ -ome by the Bhutanese prin-ess an$ nun% 1>hi 3an4mo% an$ others. Kalu =inpo-he% to4ether ?ith his monks% -ame to 9isit Karmapa in Tashi Cho$>on4% as $i$ Situ =inpo-he. Ha9in4 9isite$ Kin4 i4me 8or4e 3an4 / -huk in Thimphu% the Bhutanese -apital% Karmapa $e-i$e$ to mo9e on into n$ia. 1t Baxa% on the bor$er of Bhutan an$ n$ia% His Holiness met ?ith the Sikkimese Prime @inister% Banya Sahib Tashi 8a$ul% ?ho -on9eye$ the mahara)a8s in9itation to Karmapa to resi$e in Sikkim. Karmapa $e-i$e$ to a--ept the in9itation% an$ on the t?enty/fifth $ay of the fourth month of the year of the Earth Pi4 6#+;+7 he an$ his party ?ent to Gan4tok% the Sikkimese -apital. Karmapa ?as ?armly ?el-ome$ by the royal family an$ the people% an$ ?as aske$ ?here he ?oul$ like to settle. He replie$ that as Tibetan refu4ees they hope$ one $ay to be able to return to Tibet. Therefore% their resi$en-e ?oul$ in one sense be only temporary. Ho?e9er% as the ninth Karmapa% 3an4-huk 8orje ha$ -ommissione$ the buil$in4 of =um/ tek monastery% he% the sixteenth Karmapa% ?oul$ like to establish his seat/in/exile there. Follo?in4 his arri9al at =umtek% Karmapa -eremonially enthrone$ Palpun4 Kon4trul =inpo-he an$ besto?e$ many empo?erments upon him. That ?inter 6#+;+/)'7% =i4pe 8orje 9isite$ n$ia% ?here he first met

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K1=@1P1 = 1,G0,G = GPE 8=E

His Holiness the 8alai 2ama in Benares an$ later Pan$it ,ehru% the then prime minister% ?ho ?as 9ery sympatheti- both to Bu$$hism an$ the pli4ht of the Tibetan refu4ees. n the summer Karmapa 4a9e many empo?erments to lar4e numbers of people ?ho flo-ke$ to see him. 2ar4e sums of money ?ere $onate$ to Karmapa from the Sikkimese an$ n$ian 4o9ernments to ai$ in the -onstru-tion of a ne? monastery% situate$ on se9enty a-res of lan$ near the ol$ =umtek monastery. The site -hosen ha$ many auspi-ious si4nsL se9en hills fa-in4% se9en streams flo?in4 to?ar$ it% a mountain behin$ it% sno? mountains in front of it% an$ a ri9er belo?% t?irlin4 in the shape of a -on-h shell. The 4reat enthusiasm for the ?ork amon4 Karmapas follo?ers meant that the -onstru-tion ?as a--om/ plishe$ in four years. 8urin4 this perio$ His Holiness re-o4ni>e$ the ne? 8ruk-hen =in/ po-he% 8rukpa Aon4$>in =inpo-he% 8>i4ar Choktor =inpo-he% the t?o ne? San4ye ,yenpa tulkus 6one of ?hom ?as bom in 1meri-a7% Surman4 Gar?an4 =inpo-he% 8ron4ram atrul% the ne? 8>ok Chen Ponlob in-ar/ nation an$ 8rupon tulku Cho4yur 2in4pa. 0p to the present time His Holiness Karmapa has or$aine$ more than (%''' monks an$ re-o4ni>e$ hun$re$s of tulkus. He has -ause$ to be publishe$ a ne? printin4 of the 8e4e %an)ur % the basi- en-y-lope$ia of Bu$$has tea-hin4. n a 4esture of inter$enominational -ooperation an$ fello?ship% he has $istribute$ #"' sets to institutions of all four se-ts of Tibetan Bu$$hism an$ to representati9es of the Bonpo faith. His Holiness has ma$e t?o exten$e$ trips aroun$ the ?orl$. Se9eral of his o?n Karma Ka4yu lamas ha9e establishe$ dharma -enters in the 3est% an$ His Holi/ ness has toure$ them an$ 4i9en tea-hin4s.

This has been a -on-ise a--ount of the li9es of the sixteen Karmapas. For more $etaile$ a--ounts one shoul$ -onsult the ori4inal re-or$s an$ bio4raphies. Ho?e9er% in the final analysis all re-or$s are limite$. The Karmapas unborn nature% kno?in4 past% present an$ future% perfe-tly reali>in4 the tea-hin4s of dharma % an$ effortlessly ra$iatin4 the liberatin4 po?er of -ompassion% -ompletely trans-en$s the net?ork of -on-epts.

#OTS n or$er to keep this se-tion brief% ?e ha9e en$ea9ore$ to -o9er the main points an$ $etails of Ka4yu tea-hin4 in the se-tion% The Histori-al an$ Theoreti-al Ba-k4roun$. @any referen-es in the text may therefore be -larifie$ by referrin4 to the intro$u-tion. ,T=80CT, #.=u$yar$ Kiplin4% The Balla$ of East an$ 3est 6#&&+7% The Collected 5orks o# Rudyard %ipling 61@S Press% #+<#7. !.8a9i$ Snell4ro9e% trans.% in &uddhist Te3ts through the ges ( e$. E$?ar$ Con>e 6,e? AorkL Harper H =o?% #+)<7% p. !((. THE HST=C12 1,8 THE=ETC12 B1CKG=0,8 #.3or$s from the Tibetan an$ Sanskrit o--ur throu4hout the text. 3here9er they ha9e not been translate$ into En4lish% they appear in an an4li-i>e$ spellin4. @any of these Sanskrit an$ Tibetan ?or$s are follo?e$ by trans-riptions% ?ithin parentheses an$ pre-e$e$ by Skt. an$ Tib. respe-ti9ely% ?hi-h in$i-ate their exa-t spellin4 in the ori4inal lan4ua4es. 1t the en$ of the text there is a 4lossary -ontainin4 trans-riptions of Tibetan personal an$ pla-e names. !.For further $etail see  "olitical 0istory o# Tibet by Shakabpa% %armapa* The &lack 0at 2ama o# Tibet by ,ik 8ou4las an$ @eryl 3hite% an$ the 0istory o# the %arma %agyupa Sect by Situ Pan-hen an$ Belo Tse?an4 Kun-hab. CH1PTE= #. 80S0@ KHAE,P1 #.Ainaya is the thir$ of the three baskets -Tripitaka. enun-iate$ by Sakyamuni Bu$$ha. t is -on-erne$ ?ith the $is-ipline of the monasti- -ommunity -sahgha. an$ to a lesser extent ?ith that of the lay -ommunity of dharma follo?ers. !.irupa ?as one of the most a--omplishe$ an$ influential of the ei4hty/four Bu$$hist mahasiddhas of me$ie9al n$ia. ri4inally a monk an$ s-holar at ikramasTla% the famous monasti- uni9ersity% he subseJuently be-ame a tantric yogin. 0n$er the inspiration of ajra$hara he elaborate$ the path an$ fruit*Q $o-trine% ?hi-h ?as later transmitte$ in Tibet ?ithin the Sak ya tra$ition. (.See the &lue nnals of *Gos 2otsa?a% Book % pa4e <")% translate$ by Geor4e =oeri-h. @any of the in-i$ents relate$ in the li9es of the first six Karmapas are also allu$e$ to in the &lue nnals % Book % ?hi-h -ontains an a--ount of the li9es of these Karmapas an$ the ea rly Ka4yu tra$ition. <.Beyon$ me$itation 6Tib.L bsgom!med. is the fourth an$ final sta4e of mahdmudra me$itation ?herein the yogin trans-en$s the notions of me$itation an$ attainment. 1t this le9el% the ?hole phen omenal ?orl$ arises as the mahdmudra! ;.8ream yoga, is a parti-ular aspe-t of anuttara tantra yoga in ?hi-h the pra-titioner exten$s me$itati9e a?areness throu4h the un$erstan$in4 an$ trans/ formation of $reams. Certain $ream yoga pra-ti-es are asso-iate$ ?ith 9arious $eities su-h as 1mitabha an$ Tara. 8ream yoga is also one of the six $o-trines o f ,aropa.

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).ajra4hanta ?as one of the ei4hty/four mahdsiddhas. He ?as fame$ for his ma4i-al po?ers an$ is parti-ularly asso-iate$ ?ith the Cakrasam9ara -y-le. The $ates of his birth an$ $eath are ##!)/#!!; C.E. ".Sakyasri 6##<;/#!!;7 ?as an immensely learne$ Kashmiri pandita ?ho ?as in9ite$ to Tibet to establish a firm monasti- or$ination line. He be-ame the prin-ipal 4uru of Sakya Pan$ita Kun4a Gyaltsen throu4h ?hom his influen-e sprea$. &.n$rabhuti ?as an ei4hth -entury tantric yogin fame$ as one of the ei4hty/ four mahdsiddhas! He rei4ne$ as Kin4 of 0$$iyana in the north?est of n$ia an$ be-ame the a$opti9e father of Pa$masambha9a. He is asso-iate$ ?ith the anuttara tantra tra$ition. +.Prin-ess 2aksmlnkara ?as a 9ery a--omplishe$ yoginl an$ sister of Kin4 n$rabhuti. She -ompose$ the tantric text% 7ndnasiddhi! See 8r. =. =ayQs bio/ 4raphi-al arti-le in 2oka *  7ournal#rom Naropa Institute 6,e? AorkL 1n-hor Press8ouble$ay% #+")7. CH1PTE= !. K1=@1 P1KSH #.19alokites9ara is the bodhisattva embo$iment of the -ompassion of bu$/ $hahoo$% an$ the spiritual son of Bu$$ha 1mitabha% to ?hose padma 6lotus7 family he belon4s. !.The ten 9irtues 6Tib.L dge!ba!bcu!ba. of basi- morality for both lay an$ or$aine$ Bu$$hists -omprise three se-tions pertainin4 to bo$y% spee-h an$ min$. n relation to the bo$y the 9irtues are non/9iolen-e% not stealin4 an$ sexual morality. n relation to spee-h the 9irtues are bein4 truthful% 4entle% -on-iliatory an$ meanin4ful. n relation to min$ they are non-o9etousness% nona44ression an$ -orre-tness of 9ie?. CH1PTE= (. =1,G0,G 8=E #.The Five Te3ts o# 1aitreya -omprises the 1ahayanasutrdlamkdra( the
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&.,4ok Cho$or an$ @eton Tsonpo ?ere t?o of the four pillars% or prin-ipal $is-iples of @arpa. ,4ok Choku 8oije ?as the most talente$ s-holar amon4 @arpas stu$ents an$ re-ei9e$ the transmision of tantric -ommentarial tea-hin4 from his guru! @eton Tsonpo parti-ularly spe-iali>e$ in the tea -hin4 of He9ajra. +.Aa4$e or Aa4$e Pan-hen 6Tib.L gyag!sde!pan!chen. 6#!++/#("&7 ?as a master of both sutra an$ tantra% learne$ in the tea-hin4s of the major dharma tra$itions in Tibet at that time. He is sai$ to ha9e stu$ie$ ?ith one hun$re$ an$ ei4ht tea-hers. His o?n stu$ents ?ere like?ise numerous. CH1PTE= <. =2PE 8=E #.The trans-en$ent nature of bu$$hahoo$ is refle-te$ in fi9e aspe-ts or bu$$ha families 6Skt.L kula. y ea-h of ?hi-h effe-ts the transformation of a $efilement 6Skt.L klesa. into its un$erlyin4 ?is$om. Ea-h family has a bu$$ha an$ his -ourt of male an$ female bodhisattvas! !.The Prayer of Samantabha$ra is a 9ery important oral tra$ition prayer of the ,yin4ma linea4e. t -ontains essential instru-tions for transferen-e to the -omplete a?areness of Samantabha$ra% the primor$ial bu$$ha. CH1PTE= ;. 8EH, SHEGP1 #. rhat is the term for sainthoo$ ?ithin the hinayana path. n Tibetan the ?or$ is translate$ 8ra-hompa 6Tib.L dgra!bcom!pa: he ?ho has slain the foe of the $efilements. Tra$itionally it is hel$ that the $ispensation of Sakyamuni Bu$$ha is prote-te$ by sixteen arhat $is-iples. !.The garuda is the -elestial ha?k of n$ian mytholo4y% ?hi-h hat-hes from its e44 fully $e9elope$. t symboli>es the bu$$ha/nature. t $estroys the fi9e snakes of the $efilements. (.1 stupa is a -on-rete representation of the bo$y% spee-h an$ min$ of the Bu$$ha% 9enerate$ as a repository of reli-s an$ blessin4s. CH1PTE= ). TH,G31 8,8E, #.The fi9e tantras are Cakrasamvara( 1ahamaya( Aa)rabhairava( ;uh/ yasama)a an$ 0eva)ra! The six $o-trines of ,i4uma 6Tib.L nigu! chos! drug . -orrespon$ to the six $o-trines of ,aropa% ,i4uma ha9in4 been ,aropas -onsort. The $o-trines ar c yogas of the inner heat% $ream% luminosity% transferen-e% illusory bo$y an$ bardo! !.The Duk Ngal Shi)ay $o-trine 6Pa-ifi-ation of Sufferin47 ?as elaborate$ by Pha$ampa San4ye. t has no? -ease$ to exist as an in$epen$ent linea4e. (.8ombhi Heruka ?as an important n$ian tantric yogin( ?ho hel$ the linea4e of the path an$ fruit tea-hin4 ?hi-h he re-ei9e$ from his guru irupa. He transmitte$ many tea-hin4 in the form of son4s. <.Kun-hen =on4tonpa 6#()"/#<<+7 ?as a 9ery eminent Sakyapa master. He stu$ie$ un$er ,4or-hen Kun4a an4po% ?ho foun$e$ the ,4or subse-t of the Sakya tra$ition. =on4ton Sheja Kunri4 -ompose$ many important philosophi-al treatises on the "ra)naparamita! He foun$e$ the monastery of ,alan$a in Phen/ yul. His prin-ipal stu$ent ?as Gorampa Sonam Sen4e. ;.Sambhala is the mysti- kin4$om ?here the hol$ers of the Kala-akra $o-trine $?ell. t is hel$ to be situate$ to the north of Tibet. Kin4 Su-an$ra of Sambhala re-ei9e$ the Kala-akra tea-hin4 from Bu$$ha an$ entruste$ it to his su--essors. CH1PTE= ". CH8=1G GA1TSH

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#. For $etails -onsult the 0istory o# the %arma %agyupa Sect by Situ Pan-hen an$ Belo Tse?an4 Kun-hab. CH1PTE= &. @KA 8=E #.The ei4ht moral pre-epts are the fi9e basi- pre-epts of the lay follo?ersL non9iolen-e% not takin4 ?hat is not 4i9en% sexual morality% no false or harmful spee-h an$ no intoxi-ation% plus three spe-ial pre-eptsL a9oi$in4 soft an$ luxurious be$s% eatin4 at improper times an$ je?elry% sin4in4 an$ $an-in4. !.Gyal?a Choyan4 ?as one of the t?enty/fi9e prin-ipal stu$ents of Guru Pa$masambha9a in the ei4hth -entury. Gyal?a Choyan4 ?as a minister at the -ourt of Kin4 Trison4 8etsun. He re-ei9e$ the spiritual pra-ti-e of the $eity Haya4ri9a from Guru Pa$ma% an$ subseJuently a-hie9e$ -omplete reali>ation. (.These are the 1ulamadhyamakakarika( Sunyatasaptatikarika ( 4uk+ tisastikakarika ( Aigrahavyavartariikarika( Aaidalyasutra( and Ayavaharasiddhi <.,4ok 2otsa?a ?as one of the -hief stu$ents of 1tlsa. He ?orke$ ?ith his guru on translation of the "ra)naparamita literature an$ playe$ a parti-ularly important role in the establishment of @a$hyamaka philosophy in Tibet. CH1PTE= +. 31,GCH0K 8=E #.The four dharmas of Gampopa ?ere -ommuni-ate$ as the essen-e of the spiritual path by Gampopa. They are as follo?sL Bless me that my min$ may enter the dharma ) Bless me that dharma may follo? the pathBless me that the path may -larify -onfusionBless me that -onfusion may be transforme$ into ?is$om CH1PTE= #'. CHA,G 8=E #.The mantra of the perfe-tion of ?is$om is om gate gate paragate parasamgate bodhi svaha . This mantra is the essen-e of the perfe-tion of ?is$om tea-hin4% an$ is referre$ to in the 0eart Sutra as the pa-ifier of sufferin4s. !.Termas are treasure texts ?hi-h are -on-eale$ an$ later $is-o9ere$ by treasure $is-o9erers 6Tib.L gter!ston.! @any treasures ?ere burie$ by Guru Pa$masambha9a an$ his -lose $is-iples an$ ?ere $is-o9ere$ by emanations of the guru in subseJuent -enturies. These are kno?n as earth treasures 6Tib.L sa!gter.! Thou4ht termas 6Tib.L dgong!gter. are -on-eale$ in the 9ast expanse of a?areness% an$ $is-o9ere$ in me$itation by 9isionaries. CH1PTE= ##. AESHE 8=E #. 2ay or$ination -onsists of takin4 refu4e in the three je?els an$ -ommittin4 oneself to the fi9e basi- pre-epts 6see note # to -hapter ;7% upon ?hi-h the pra-titioner be-omes a lay follo?er 6Skt.L upasaka( upasika.! CH1PTE= #(. 80802 8=E #.The four a-ti9ities 6Tib.L phrin!las!b9hi7L pa-ifyin4% enri-hin4% inte4ratin4 an$ $estroyin4% embo$y the ener4eti- -ompassion of the a?akene$ state. The dharmapalas are en$o?e$ ?ith the four a-ti9ities% ?ith ?hi-h they prote-t the ener4y of dharma! !.Kon-ho4 Chi$u 6Tib.L dkon!mchog!spyi!/dus. is a famous terma -y-le $is-o9ere$ by the sixteenth -entury master =i4$>in atson ,yin4po% an emanation of Guru Pa$masambha9a. This -y-le has -ontinue$ to exert a 4reat influen-e on both the ,yin4ma an$ Ka4yu tra$itions to this $ay.

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(.1 -ertain amount of -ontro9ersy atten$s the history of the tenth Shamar =inpo-he. 1mon4 se9eral $ispute$ -ontentions% it is often state$ that the tenth Shamar =inpo-he poisone$ himself. Ho?e9er% a respe-te$ ,yin4ma s-holar% -ontemporary ?ith the tenth Shamarpa% makes spe-ial referen-e to his life in or$er to -lear up mis-on-eptions that ?ere be4innin4 to proliferate e9en at that time. n his -olle-te$ ?orks 6ol. #% p. !'#7 Katok Tse?an4 ,orbu relates that people ?ere sprea$in4 false rumors about the tenth Shamar =inpo-he% ?ho ?as a 9ery 4reat lama! Tse?an4 ,orbu relates that in the ron 8o4 year the Shamarpa ?as poisone$ an$ that as a result his health $e-line$ -onsi$erably% ho?e9er% he $i$ not pass a?ay until a -ouple of years later on the full moon $ay of the sixth month of the 3ater @ouse year at the a4e of fifty/one. 1fter he passe$ a?ay his personal property ?as taken by the Chinese an$ ,epalese. CH1PTE= #;. KH1KHA1B 8=E #. The fi9e sisters of lon4 life are dak inis( i.e.% embo$iments of feminine ener4y. The lea$er of the fi9e is Tashi Tserin4ma% ?ho ?as the mysti- -onsort of @ilarepa. The other four sisters are Thin4i hal>on4ma -mthing!gi!9hal!b9ang!

ma.t @iyo 2ob>an4ma 6mi!g!yo!blo!b9ang!ma7% Chopan 8rin>an4ma 6-o$Q. !pan!mgrin!b9ang!md. an$ Ta$kar 8ro>an4ma 6 gtad!dkar!/gro!b9ang!ma7. They ?ere put un$er obli4ation to prote-t the dharma by both Guru Pa$masambha9a an$ @ilarepa. 1 Himalayan le4en$ has it that @iyo 2ob>an4ma resi$es some?here on the slopes of omo 2un4ma 6the lo-al name for the mountain also kno?n as @ount E9erest% in the ?est% an$ omo Gan4kar in the literature of Tibet7.

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BIBLIO!"P#$ TBET1, S0=CES kam! tshang!sdom!rgyun! mam! thar! mdor! bsdus! tshul! khrims! mdses( rgyan by %arma Trakpa 4ongdu karma( kam! tshang! brgyud!pa! rirt!po! che! nam!par! thar!pa! rab! / byams!nor! bu! 9la! to chu!shel!gyi!phreng!ba! -Two volumes* I??C!E! and 6JJ$ C!E!. by Situ 1ahapandita Tenpi Nyinchi and &ay 2otsawa( Tsewang %unkhyab mkhas!pa8i!dga!ston by the se-on$ Pa?o =inpo-he% Tsuklak Ten4?a rgyal!ba!9hwa!dmar!nag!gi!mam!thar!mdor!bsdus by Drupon Ten9in Rinpoche chos! r)e! karma!pa!sku! 8phreng! rim! byon!gyi! mam! thar! mdor! bsdus! dpag! bsam! 8khri! shing by 1endong Tshampa Rinpoche( Ngaydon Ten)ay chos!byong! bstan!palpadma!)ay!pa J!nying!che by "adma %arpo deb!ther!sngon!po by *Gos 2otsa?a% honu Pal my mg!ma/i! chos! /byung by Dud)om Rinpoche mtsungs! mi!bla! ma! chos! r)e! karma!pa! rim! by on! kyi! tun! mon!gi! mam!par! thar!pa by %arma Ngelek

E,G2SH S0=CES 8ou4las% ,.% an$ 3hite% @. %armapa* The &lack 0at 2ama o# Tibet! 2on$onL 2u>a-% #+"). =i-har$son% Hu4h. uThe Karmapa Se-tL 1n Histori-al ,ote. 7ournal o# the Royal siatic Society( #+;&. Snell4ro9e% 8a9i$% an$ =i-har$son% Hu4h.  Cultural 0istory o# Tibet! Boul$erL Prajfta Press% #+&'.

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From the Fore?or$ by Cho4yam Trun4paL The practicing lineage o# the %agyu tradition remains the crown )ewel o# the contemplative &uddhist world! The e3amples and li#e stories o# great teachers o# this tradition have inspired countless practitioners( such that their lives could he #urther devoted to meditative disciplines! The %armapas are particularly the great pillars o# the %agyu tradition( who have enabled the practicing lineage to continue in spite o# political( social and economic obstacles! The Karmapa is the spiritual lea$er of the Karma Ka4yu se-t of Tibetan Bu$$hism. The present Karmapa. =an4jun4 =i4pe 8orje% is the sixteenth of the line ?hi-h be4an ?ith 8usum Khyenpa% the first Karmapa% in the t?elfth --ntury. Karma Thinley presents the bio4raphies of all of the Karmapas% base$ on his translations from numerous Tibetan sour-es. These bio4raphies ar- not only histories of the trainin4 an$ tea-hin4 of these 4reat tea-h-rs they ar- also inspirational texts use$ to -ulti9ate $e9otion in the pra-titioner. 1--ompanyin4 the text ar- sixteen line $ra?in4s% base$ on the thangka paintin4s of the Karmapas at =umi-k monastery% the s-at of the present Karmapa. Karma Thinley% =inpo-he% bom in East Tibet is a me$itation master% artist% an$ s-holar. He is the foun$er of the Kampo Gan4ra 4roup of Bu$$hist -enters in Cana$a. 1meri-a% an$ Great Britain.

The History of the Sixteen Karmapas

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